We wish to thank the Theosophical Society of New Zealand for the use of the bound volumes of Theosophy in New Zealand and The Theosophist and for the use of photocopying equipment. Our thanks also go to Mr John Vorstermans, its President, for his support and help throughout and for permission from the Theosophical Society of New Zealand to use photos and pictures in their care. We thank also Lara-May Thorne who digitally copied them for us.

Special thanks go to the Theosophical Society of New Zealand for making funds available for the publishing of the two volume set. To the H.P.B. Branch in Auckland goes our thanks for the use of bound volumes containing some missing articles and for the use of their photocopier. We are also grateful for the support of the Theosophical Society in America for permission to use photos in their care and for allowing Mr Charles Sitwell, Vice President in New Zealand, to whom we owe our thanks, to photocopy some of the articles in The American Theosophist. We appreciate this and other help given to us, by Mrs Betty Bland, President of the Theosophical Society of America. We are grateful to Adyar, India for permission to use some pictures from The Kingdom of the Gods.

We acknowledge with gratitude the help given by Diana Dunningham Chapotin in accessing and copying into digital form photos of Sandra and Geoffrey Hodson held by the Archives Department of the Theosophical Society in America.

We acknowledge with appreciation all the computer work, done by Isabelita J. Balino of the Philippines who went beyond the call of duty. Special thanks are due to Maria Teresa G. Doval Santos and Jose Raphael G. Doval Santos for assistance given with editing.

Some articles were accessed from the Campbell Internet Library which is a very useful resource for the Theosophical Society. A few articles dealing with theosophical ideas have been included from the Vegetarian Society of New Zealand of which Mr HodSon was President for some years. We also thank this organisation for their help.

We would like to express our great indebtedness to our son Glenn Sell, for much advice and help given us in solving software and computer problems associated with the compiling of this book and thus making our work possible. Our thanks also go to our son Richard Sell for technical and other assistance and to his wife Renee Sell for help given.

We also want to thank Mr Vicente Hao Chin, Jr. for his many personal and financial contributions to the production of this book. He gave valuable solutions to computer and software problems during lay-out and editorial work. His artistic inputs on page and cover design, lay-out and title graphics are greatly appreciated.

Preface and Explanatory Notes

The four hundred and two articles in this book were written by Mr Hodson and are mostly found in the official Theosophical magazines of New Zealand, India, U.S.A., Australia and South Africa. They thus deal with theosophical ideas and teachings and give a theosophical perspective on life. Some articles in the Theosophical magazines of various countries may not, however, appear in this volume for two main reasons.

1. It is an extract from a book he had written. This approach may not be entirely successful as the overall subject matter overlaps and deals with many of the same topics that appear in his books.

2. The article is a reprint from the Theosophical magazine of another country.

Readers will hopefully appreciate the difficulty of conducting research of articles from many countries while residing in one. There are many magazines from several other countries which are no longer available and over a period of some fifty years this will mean that some of Mr Hodson’s articles may have been missed. We apologize for this in advance.

Note also that a particular article in this present compilation can often be put under several chapter headings, so the structure used here is somewhat arbitrary. For example an article on using clairvoyance in The Keys to Health and Healing [Volume 1, Section 7] can go under the section on Health, or Clairvoyant Investigations [Volume 1, Section 3], Other likely sections should therefore be searched when looking for any particular topic.

These articles were written in the language of the time of writing. There was no intention to use such words like ‘he’, ‘kingdom’, ‘mankind’ in any way that may be considered politically incorrect today in a gender-sensitive way. Similarly, the word ‘race’ is generally used in a theosophical context, i.e., the context of the evolution of Root Races and the rise and fall of civilizations as presented in theosophical literature. [See C. Jinarajadasa’s First Principles of Theosophy.] The term ‘white’ in ‘Great White Brotherhood’ does not refer to the Caucasian races, but to ‘benevolence’ or ‘goodness’. In the same way, ‘black magician’ does not refer to colour of skin but to being ‘evil’ or ‘harmful’.

We have kept the Secret Doctrine references as they were when chosen and written by Mr Geoffrey Hodson over a period of more than 50 years. Some of these references will be difficult to find, as these editions are often not available today. To help overcome this problem we have quoted beside each Secret Doctrine reference, an additional reference which relates to the original 1888 2-volume edition and also to the Boris De Zirkoff edition. The pagination of these last two editions are the same.

The Three Objects of the Theosophical Society

The work of Geoffrey Hodson draws inspiration from the objects of the Theosophical Society, as founded by Helena P. Blavatsky and Henry S. Olcott, with its headquarters at Adyar, Chennai (formerly Madras) India. These objects are:

1. To form a nucleus of the universal Brotherhood of Humanity without distinction of race, creed, sex, caste or colour.

2. To encourage the study of Comparative Religion, Philosophy and Science.

3. To investigate unexplained laws of Nature and the powers latent in man.

To this end Mr Hodson has investigated and written about such varied subjects as comparative religion, world civilizations, angels, the spiritual life, discipleship, Mahatmas, the Mystery Tradition, clairvoyant investigations, and the relationship between Theosophy and certain disciplines, like law, music, poetry, art, psychical research, education, medicine, science and daily life.

Freedom of Thought

Theosophia, as presented to the world as Theosophy by Helena Petrovna Blavatsky, her fellow Theosophists and successors including Geoffrey Hodson, is a dynamic philosophy. Although Theosophy existed long before the Blavatsky era as the Mystery Tradition in various presentations from the Mystery Schools of Ancient Greece, Egypt, Lebanon, India, Tibet and the Yucatan among others, and will no doubt continue to exist for centuries to come, it has never been claimed a dogma. The true theosophist, as described by Blavatsky, has an open mind, and is receptive to new discoveries, insights and restatements of the Ancient Wisdom. Such an attitude governed the life and work of Geoffrey Hodson such that nothing about Theosophy presented herein or in any of his works ought to be taken as the final statement about the subject. In this collection of articles Geoffrey Hodson always worked under the guidance of the Freedom of Thought Declaration of the Theosophical Society, presented hereunder.

Freedom of Thought

[Text of Resolutions passed by the General Council of the Theosophical Society]

As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their respective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members.

Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others.

Testimonials of Three Scientists

In his very long career as a Theosophical writer, lecturer and researcher, Mr Hodson worked with a variety of scientists. He worked with medical doctors, archaeologists, paleontologists and physicists, to mention a few. In view of these investigations, some of which are included in Sharing the Light, we include some testimonials of his research and clairvoyant abilities by scientists he worked with over a period of years.

I was able to work very closely with Geoffrey Hodson for some months during the late fifties testing his clairvoyant powers on pieces of fossils of early man about two million years of age. Each session carried out in the field site from which the specimens came, was recorded on a tape recorder. No indication was given him [of] what I thought of his information until after the series of tests were completed and analysed. Many of the questions put to him required answers which could not be positively checked against known original specimens. The analysis showed that every statement made by him which was able to be positively checked against known specimens was absolutely accurate, and most of what could not be positively checked was in close agreement with what was thought to be correct.

At that time almost all of the known fossil material of these early hominids was in my laboratory, and Geoffrey did not see any of it until after the investigations were completed. I was impressed by the extreme care he took over being as accurate and clear as he could be in the observations he made, as well as his descriptions of them in such a way that his words were as precise as possible in offering the least possibility of misinterpretation.

At each session a small number (2-4) of specimens were dealt with, and some were presented several times at more than one session without telling him this. He never handled the specimens himself; I placed them on his forehead while he was lying on his back with his eyes closed in a state of yoga. Two different species of hominid were used mixed at random, only small specimens being used, e.g. a single tooth.

He never misidentified a specimen or gave conflicting statements about a specimen that had been presented more than once. As far as I could determine his information was always accurate and he gave me a strong impression of complete reliability.

Professor J.T. Robinson, D. Sc.

4 January 1982

I, of course, would be happy to state unequivocally my belief that Geoffrey Hodson possesses powers of accurate clairvoyant research.

During the years 1956 to 1959 I was fortunate enough to work with Geoffrey Hodson. My contribution was to record his observations on the clairvoyant appearance of subatomic matter. I now have some forty hours on cassette tape giving a verbatim account of the experiments we performed. There is no doubt whatsoever in my mind that Geoffrey possesses quite remarkable powers of extra-sensory perception and invariably used these faculties with meticulous regard for accuracy in both observation and description. He frequently stressed the selective nature of clairvoyant observation and was fully aware of the pitfalls associated with the translation of what can be called ‘raw extra-sensory data’ through the brain-mind into words capable of conveying useful meaning to his hearers. Throughout these sessions he was a model of scientific caution, taking every possible care not to make statements that might be misleading.

David D. Lyness, M.B.Ch.B., D.P.M., M.A.N.Z.C.P.

11 September 1981

For many years, Geoffrey Hodson has co-operated with various scientifically qualified people in attempts to demonstrate the research potential of superphysical faculties of perception, with which he is evidently highly gifted. From 1978 to 1981 I was closely associated with him as assistant and technical adviser in two such pieces of research.

The first of these was an extensive series of observations of the superphysical effects of musical sounds and pieces. The record of his descriptions of these effects is extremely interesting from the artistic, acoustic, psychosomatic, and other points of view.

The second main area, undertaken at the request of Dr E. Lester Smith of England, was an attempt to make further observations of matter at the atomic and subatomic levels with a view to testing recent hypotheses on the interpretation of the Occult Chemistry findings of C.W. Leadbeater and Annie Besant. This work has produced a number of tape recordings of Geoffrey Hodson’s descriptions which are in the process of being transcribed and will be sent to England for analysis.

Having been present with him throughout the approximately twenty hour-long sessions in these two investigations, I feel able to offer some impressions of his attitude and approach to this work.

I have been repeatedly struck by his integrity and uncompromising desire to seek the truth in every situation, regardless of any risk of possible conflict with established findings of the scientific establishment or of earlier Theosophical investigators. At the same time, he is clearly aware of the difficulties and limitations inherent in any process of observation, especially one involving inner levels of the psyche, and has a tremendously careful and indeed craftsmanlike attitude to the handling and direction of his extended perceptive abilities.

In my opinion, Geoffrey Hodson has amply succeeded in his goals of: (a) indicating the potential of superphysical research methods, (b) producing material of great interest to the enquiring mind, and (c) providing a stimulus to others to follow in his footsteps and expand and consolidate this work.

Murray A. Stentiford, M.Sc. (Physics)

May 1982

from Light of the Sanctuary, The Occult Diary of Geoffrey Hodson, Compiled by Sandra Hodson, p. 532-534

Introduction

It has been a rare privilege and an honour for us to put together this collection of some of the writings of Mr Geoffrey Hodson, who was an outstanding spiritual teacher of the 20^th Century. We knew him as a kind friend, an inspiring speaker with a matchless style and as a teacher of the highest distinction.

As well as being the author of approximately 60 books and pamphlets covering spiritual topics and conducting research into the powers latent in men and women, he gives us in this present book a vast array of topics. This includes penetrating insights into the achievement of World Brotherhood which was the motivating factor in his life. In pursuit of this splendid goal and over a period of fifty years and more, Mr Hodson wrote these articles for the theosophical magazines of many countries, including India, New Zealand, America, Australia and South Africa.

Our purpose in creating this collection has been to bring almost all of them together so that the teachings may not be lost to coming generations. Even in gathering this material together we found that in some countries, some of the magazines carrying his articles were missing. We are also aware of the importance of digital storage of the material and the added advantages this will give to researchers, lecturers and students now and in the future.

Some of these articles go back at least as far as 1927 and may never have been read by most of the present generation of theosophists. These wonderful teachings and the useful and fascinating clairvoyant research and investigations would thus have been lost to most of our members. In addition, members in one country may never have read many articles of the official magazine of another country, and will therefore have missed reading scores or even hundreds of Mr Hodson’s articles.

Mr Hodson was an inspiring lecturer and author who was invited to speak by the Theosophical Society in many countries. He spoke not only to large physical audiences but also to larger audiences on radio and television. He was the recipient of the Subba Row Gold Medal and had served as Director of Studies of the School of the Wisdom at the World Headquarters at Adyar in India.

He was a mystic and also a highly gifted clairvoyant who worked with scientists delving into the mysteries of the physical world and in 1929 for example, he investigated the field of embryology. Mr Hodson was a healer of the sick, physically, psychologically and spiritually. He was also involved in research into physics, astronomy, anthropology and the angelic kingdom, the latter of which culminated in his marvellous book The Kingdom of the Gods. In spite of all his extraordinary talents he was a very humble person who hardly ever spoke about himself or his abilities.

As a Gnostic and as a priest in the Liberal Catholic Church he was extremely knowledgeable about the mysteries of the Christian faith. He was also a high ranking member of the Order of International Co-Freemasonry in New Zealand and an outstanding teacher of the Ancient Wisdom. His contribution to Theosophy and the Theosophical Society is immense and this book of his writings gives but a small, though significant part of it.

Readers of these present articles will be struck by the great variety of subject matters covered, from the highest philosophical teachings to practical methods of healing, clairvoyant research and also suggestions on how to present and promote Theosophy to the public. Finally, Mr Hodson wrote important articles on the world-wide application of theosophical teachings to the service of Brotherhood and World Peace. Service to humanity was the motivating incentive in all his activities and achievements. The inspiring words of ‘The Great Call’ following set the tone for these two volumes and reflect Geoffrey Hodson’s belief that they represent the heart and soul of the Wisdom Teachings. His own life amply demonstrated his devotion and service to those Elder Brothers in the spiritual life who are known as the Masters of the Wisdom. Mr Hodson was a humanitarian, a truly advanced Soul, a Messenger of Light, a great Light Bringer of the Wisdom Teachings.

John & Elizabeth Sell The Theosophical Society of New Zealand

The Great Call

To all who seek Their companionship, yearn to serve mankind under Them in effect the Elder Brethren say:

‘Arise! Awaken! and become the Gods which you are! Live as Gods, pure, selfless and strong.

‘The God, which in the real world you are, shines there with stainless purity, irradiates a selfless love, and begins to display that strength which is the promise of omnipotence.

‘Amidst the impurity of the world be pure; amidst the selfishness of humanity, serve; and amidst the weakness of man be strong.

‘Thus living, you shall find the gateway to Eternal Life. Thus serving, you shall find Us who live to serve. Thus strong, you shall receive Our strength, who have become Pillars in the temple of the omnipotent God.

‘Sleeping and waking Our power shall flow through you for the service of the world. In Our Name and by Our Power you shall become healers of the world, consolers of its sorrows and inspirers of those who are able to respond to the ideal of the perfect life and to the presence of the Perfect Men.

‘Your world is your harvest field, your kind its sheaves. Yours to gather them in so that the Divine Husbandman who sowed may reap into Himself not men but Gods.

‘Live that all who see your life may aspire to emulate your living. Serve that those who see your service in their turn may serve. Be strong that all who see your strength may change defeat to victory.

‘Such are Our rules of life. Obedience to them will bring you near to Us. An Elder awaits each one of you that He may make of you a Saviour of the World’.

from Meditations on the Occult Life, p. 19 by Geoffrey Hodson

Section I
Spirituality and the Path of Discipleship

1
The Nature of Spiritual Awareness

While human potentiality is infinite, it is not yet fully expressed. With a clear poised analysis of what man is we can understand the natural possibilities, and by their study gain knowledge of how to increase them. There is a distinction between man in his bodily Personality, and his deeper self, the Ego, and his spirit-essence, which is one with Spirit Universal. This is the spiritual soul and the source of power, wisdom and intelligence. It is the Universal Spirit focussed into man’s Individuality, as though by a burning-glass.

The spiritual self of man is immortal and to be known as indestructible, invulnerable. It has a vesture of light. The human goal, the actualisation of the knowledge of the Universe-Soul in him, is to become an occult sage, to attain adeptship. This fuller consciousness defies intellectual determination. Attempted descriptions fail, for words tend to falsify spiritual experience. So far only a few among mankind have unfolded that richer consciousness. We ourselves express only a portion of its wealth, but it is obtainable, and its possessor finds its effectiveness, and the realisation of the supreme happiness that is its nature. The Egoic consciousness evolves in man by the dual action of rebirth, and of karma, the inevitability of effects following causes. When we reach to Egoic consciousness, we do not concentrate at the physical level, there is awareness there but the imperious Higher Self uses it and rises beyond.

The fuller consciousness is positive in its nature, thus all that is negative in the Personality has been transcended, the emotions and the analytical mind are transformed. There is no sense of need or of loneliness, for there is consciousness of unity and wholeness. Nor can fear exist. Self-consciousness is not the awkward separative I-ness, it has changed to spiritual self-consciousness, and in it ideals and principles are intensified, and laws are perceived at work. There is no wall round that consciousness, it is universal.

If one tries to describe it, it is at base the experience of being ALL, or it might be said that one is Light in Light, a centre of radiance in a sea of light. That centre is again one of strength that is immeasurable. It is the fire of genius within man. Fear of death has disappeared, being replaced by complete trust in life. Another characteristic is the perception of freedom. The physical time-sense has changed to a concept of duration, or time without limits. Space limitations similarly vanish, as does the necessity for movement, all being here now, and within one. There is a feeling of oneness with the Life Principle in all beings, while an intense happiness, a serene bliss pervades the whole being. These heights have been attained by contemplation expressed in motive and conduct of life, and by meditation upon the supreme truths of life. Periods of mental stillness, high aspirations, and fundamental appreciation and understanding of beauty are guides along the road. When the fullness of this consciousness is reached and entered there is a restful stillness that invades consciousness, and in that spiritual silence a self-declaration of the Inmost Spirit occurs.

Theosophy in New Zealand, Vol. 24, No. 2, 1963, p. 45

2
The Attainment of Spiritual Awareness

We are to consider together the truly theosophical idea that a continually deepening realisation of unity concerns not only the servants and would-be servants of the Race, but the whole of mankind. This is especially apparent at this present time of the tragic and dangerous dividedness of humanity. At a gathering of NATO heads early in March, 1965, Henry Cabot Lodge said: ‘There is today no organized grouping, on a world wide scale, of the free peoples. The great tragedy of our age is the inability of free men to create one well-rounded and essentially spiritual view of life by harnessing toward common goals their talents. Sometime, somehow, somewhere, power and responsibility must meet’. This, I conceive, is the fundamental human problem, ‘to create talents’.

How may it be solved? How may we know with Blake that ‘A skylark wounded on the wing, a cherubim doth cease to sing’ and with Kabbalism that in the chain of being everything is magically contained in everything else? ‘Where you stand, there stand all the worlds. What is below is above, and what is inside is outside, and also acts upon everything else’ so that man may be regarded as a symbolic transparency through which the secret of the Cosmos can be discerned.

Ruysbroeck, the Flemish Mystic, expressed this truth like this: ‘Beyond contemplation, mode of the mind; beyond ecstasy, mode of the enraptured feelings; beyond even intuition’s power to pierce to Reality there is the Supreme Life where-into the Spirit is led—a bound-less “unwalled world,” “the hill of the Lord...His holy place”.’

‘This fruition of God is a still and glorious and essential Oneness beyond the differentiation of the Persons, where there “is neither an outpouring nor an indrawing of God”, but the Persons are still and one in fruitful love, in calm and glorious unity. There is God our fruition and His own, in an eternal and fathomless bliss’.

‘As a sponge is in the ocean and the ocean is in a sponge, so we are in God and He is in us’, or ‘In Him we live and move and have our being’.

There is a parable concerning two little fishes who met a frog beneath a rock. ‘Don’t you know you’re in great danger, little fishes?’ croaked the frog. ‘No!’ cried the fishes, much frightened. ‘Don’t you know fishes can’t live without water?’ teased the cruel frog. ‘You’d better find some water quickly, or you’ll die’. The little fishes swam to their mother in great distress. ‘Oh Mother, Mother! The frog says if we don’t find some water quickly we’ll die! Mother, what’s water?’ ‘I don’t know’, confessed the mother fish who was an agnostic. ‘I never heard anything about water. Let’s go and ask the otter’. ‘Water, my dears?’ laughed the otter. ‘Why, you live in water! That’s what you breathe!’

So human beings also live in God and God is what we breathe.

How may we first know and then become dissolved in God? ‘Like water in water, light in light, space in space’ (From the Upanishads). One answer given is to be straightforward, simple and natural, and this answer has been rather well put concerning sainthood.

What makes a saint? Why were the saints saints? Because they were cheerful when it was difficult to be cheerful; patient when it was difficult to be patient; and because they pushed on when they wanted to stand still; and kept silent when they wanted to talk; and were agreeable when they wanted to be disagreeable. THAT WAS ALL. It was quite simple, and always will be.

Since some of us do not find self-illumination to be so simple as that, let us look further.

Before I speak of contemplation, let us look at certain practical necessities. The study and thought of Theosophy, especially concerning the true nature and destiny of man, are necessary to ensure a stable mental attitude towards life based upon true understanding.

The purification, and so sensitization, of body must be carried out through abstinence from meat, alcohol, and narcotics and the adoption and practice of the ideal of harmlessness.

Selflessness in motive and deed and regular meditation or contemplation of the Divine are essential.

Whilst we should not expect any wonders during our meditations, we may experience happiness giving realization of unity without phenomena, and this is the goal.

Mental stillness eventually falls upon one and this leads to entry into that state of consciousness in which the principle of unity, oneness, is realized as the ‘All Truth’.

Thus, not dazzling enlightenment or active, Nirvanic experience, but rather a gradual, deepening knowledge and realization that the oneness of things is the natural state of affairs, may be attained. This discovery and realization is far beyond all other Siddhis in vital, evolutionary importance. These latter follow, but even they are dependent upon the interior knowledge that all life is one. One must, therefore, acquire the knack of active, perceptive mental stillness, if only that the personal nature and consciousness may participate more and more fully in the wondrous life of the normally hidden Inner Self, the ‘YOU’ in every one of us.

In conclusion, let me describe some helpful procedures in successful meditation which is found to have its own rules. Amongst them are the following:

Day by day regularity so that steady progress may be made. Privacy to ensure freedom from interruption and possible shock if intruded upon whilst deeply abstracted in thought. Relaxation of body, every nerve and muscle of which needs to be at rest. Reduced rate of breathing, avoiding advanced pranayama until an accredited teacher is found: straight spine, preferably erect: closed eyes so that external sights may not obscure inward vision, and affirmation of self-dissociation from body, emotion and mind.

These preliminaries achieved, the whole thought needs to be focussed upon the divine Self which one is, with due pauses using perhaps such affirmations as: ‘I am the Spiritual Self immortal imperishable—eternal—radiant with spiritual light—I am that eternal Self of Light, that Self am I’.

Eventually such thought processes cease, the mind becoming stilled as if it were dissolved in its Source. This mental stillness should not be disturbed, for from within it a Self-declaration and realization of divinity and unity occur.

Such is at least one way in which the Oneness of all Life may be known.

(Abridged report of a Convention Lecture)

Theosophy in New Zealand, Vol. 27, No. 2, 1966, p. 35

3
The Attainment of Spiritual Power

Thales, the ancient Greek Philosopher, sometimes called the Sage of Miletus, was asked by a Sophist the following nine questions, which Thales answered:

‘What is the oldest of all things? God, because He has always existed.

‘What is the most beautiful of all things? The Universe, because it is the work of God.

‘What is the greatest of all things? Space, because it contains all that has been created.

‘What is the most constant of all things? Hope, because it still remains with man after he has lost everything else.

‘What is the best of all things? Freedom, because without it there is nothing good.

‘What is the quickest of all things? Thought, because in less than a minute it can fly to the end of the Universe.

‘What is the strongest of all things? Necessity, which makes man face all the dangers of life.

‘What is the easiest of all things? To give advice.

‘What is the most difficult of all things? To know thyself.

Whilst many problems confront nations and the human race as a whole, every individual is faced with his or her own problem of self-discovery, of the attainment of serenity, enduring happiness, and peace of mind and heart. The Sage of Miletus was right, the most difficult of all things is to know oneself. The kingdom of heaven it has been said on high authority, is within us. So therefore must be the power, the happiness, and the peace which all men are seeking. The problem is how to find this power and happiness and peace, how to become aware of our own divine nature and the divine Presence within us, how to find God and live consciously in His presence and in His service.

Three Approaches

What has Theosophy to contribute to the solution of this human problem? Theosophy recognizes three approaches to the Source and Centre of divine power within each one of us. The first is the personal approach to God in times of need through prayer. This can be very valuable. Love for a parent is natural to man. To turn for happiness and aid to parents is inherent in him. It is natural, therefore, as well as very wise, to turn to the spiritual Parent of all men. For the divine Parent who is God is an eternal Being, can never be lost and never disappear, whilst human parents can die and pass beyond our reach. Indeed it is true that more things may be wrought by prayer than this world dreams of, and, if to potent words we add potent acts and make the atmosphere within and without us pure and divine, then the God within us can act outwardly. Then we can help ourselves and others. Then we can perform seeming miracles.

Prayer turns and attunes the mind and the heart to the omnipresent divine life, love, light and power. The Lord’s Prayer is a splendid example of such effective means of supplication, as are many other prayers in the Scriptures and prayer books of the Christian faith. By prayer is meant, however, not always supplication and petition, but also adoration and a reaching up towards the supreme Source of life, seeking to be one with it; for it is possible to rise on the wings of devotion and adoration to the very heart of divine love and sometimes to feel and to know the unfailing presence of God.

By regular prayer, heart and mind become sensitized, as it were, to this Presence which can indeed be felt as a consoling, saving and inspiring power till one can come to know that in very truth, ‘the everlasting arms are always underneath’. Such, in part, is the way of prayer.

Adoration

A second approach to God is through corporate adoration and worship as in temple, cathedral, church and family prayers. These too can prove most effective; for it is often easier to be uplifted when aspiring with a group of like-minded people than when one is alone.

Meditation

Thirdly there is meditation, as it has been called. This is the individual approach to God in love and aspiration, asking nought from Him, but only seeking to realize oneness with Him. We can become consciously one with the very highest Deity; for even the Causeless Cause has its shrine and altar on the holy and untrodden ground of the human heart. Although God is naturally invisible, He may be known and heard as the still small voice of our own spiritual consciousness and conscience. Those who worship thus, do so in the sanctified solitude of their own souls, making their spirit the soul mediator between themselves and the universal Spirit, their good actions the only priests. This way is open to those who are spiritually awakened and who experience what Ruysbroeck, the great Flemish mystic, called ‘the hunger for God’. These they inevitably, and most surely, find; for the divine life and divine intelligence truly are within each one of us. They are, in fact, the reality of our existence, our Spiritual Soul.

How may this become personal experience? Theosophy answers, by changing when necessary the motive of life from selfishness to selflessness, by changing when necessary the mode of life from self-indulgence to self-restraint, and by regular meditation.

How Does One Meditate?

Let me describe an effective method of gaining self-illumination by means of regular daily contemplation of God. To achieve this a certain time must be set aside each day. A period of quietude must be arranged for, and preferably in the morning; for in the morning, the brain should be rested, the mind reasonably quiet, whilst the forces which make for enlightenment are on the increase. It has been said that God knocks at the door of the heart of man once in every twenty-four hours. Often we fail to hear this ‘knocking’ of One who continually seeks entrance into our lives. Sometimes this is not because we are not seeking, but because we are so busy with the necessary duties of the day. If, however, we can find some ten minutes or a quarter of an hour of every day when we can silence heart and mind and turn our thoughts towards the Source of our existence, then the Divine Presence can make itself known to us. Daily, in quietude and privacy, we may open the door of our hearts that God may enter in.

Privacy is necessary for full success; for to be disturbed or constantly interrupted and intruded upon suddenly when one is thus abstracted in thought is to run the risk of nervous shock and strain. This should be avoided by ensuring privacy.

Much has been said and written concerning the appropriate posture for meditation. In the East, where the science of yoga or union with God is taught and practiced, numerous postures are advised; but for ordinary purposes it is only necessary that the body should be completely relaxed and the spine should be straight, preferably erect. Physical relaxation in its effect on meditation might be compared to the careful engagement of the first unit of the zipper which makes the rest of the series of hooks engage smoothly.

The breathing should ideally be slowed down to half the normal speed, but breathing exercises with the thought concentrated upon some centre in the body are not necessary and can indeed be dangerous. The effort to meditate must be regular whether results are noticed or not; for as Nietszche said: ‘In the mountains of truth you never climb in vain. Either you reach a higher point today or you exercise your strength in order to be able to climb higher tomorrow’. Therefore, once having begun, try to keep on; for it is constant repetition and regularity which contribute so largely to success.

Fix the Thought

These external matters attended to, the thought should be fixed upon some great truth, ideal, or utterance. For those who find concentration difficult, the more joyous and beautiful scenes in the life of Our Lord may be mentally pictured. The details may be filled in and the divine Figure itself clearly visualized. Love and adoration may then, with all reverence, be offered to Him, as the aspirant seeks to touch the hem of His garment and later to live in His very presence. Then, as has been beautifully said, there will descend into the still heart ‘the sweet rain of new inward consolation and the heavenly dew of the sweetness of God’—Ruysbroeck again.

One effective method of meditation is consciously to dissociate oneself, first from the physical body, then from the emotions, and then from the mind, finally affirming one’s own divinity with a strong mental utterance such as: ‘I am the divine Self, eternal, immortal, indestructible, radiant with spiritual light (pause for realization). I am that Self of light, that Self am I (pause for realization). The Self in me is one with the Self in all (pause for realization). I am That, That am I’. By this means, also, the soul may be lifted up into the realization of its own inner Splendour and of its unity with the One Supreme Splendour of all.

As great mental and spiritual heights can be reached by thus realizing one’s unity with God and becoming increasingly self-identified with Him, the return to normal physical awareness should not be sudden. The centre of awareness should be deliberately brought down, as it were, into the mind, after a brief pause into the emotions and finally into the brain and body. This should be followed by a few moments of continued physical rest and self-adjustment before taking up the duties of life.

Theosophy in New Zealand, Vol. 42, No. 2, 1981, p. 27

4
The Spiritual Purpose of Existence

(The first of two talks on 'The Path of Swift Unfoldment’.)

What is the purpose of human existence? Why are we here on earth as human beings? Whence have we come? Whither are we going and how will we get there? These great questions which from the remotest ages have absorbed the attention of the human mind, are fully and satisfactorily answered by Theosophy.

Let me state these answers clearly and briefly now. Theosophically then, man is defined as that being in whom highest spirit and lowest matter are united by intellect. Highest spirit means the Dweller in the Innermost, the Divine Spark in man. Lowest Matter refers to his physical body and nature, whilst the uniting principle of intellect refers to his mind and mental powers. Thus it is said that the essential human unit of existence, the Innermost human Spirit, the Monad, manifests as (1) an Inner Immortal Self or Ego and (2) an outer Personality in mortal, bodily form, the man down here.

Why is this? Because the Inner Self manifests in and gains experience and knowledge through the outer man. Partly by that means and partly by an interior unfoldment, the inner Self perpetually evolves, it is immune from death. The outer physical form of man, on the other hand, develops to full bodily maturity and then it declines, and it dies, it disintegrates and disappears for evermore. All is not lost, however, the faculties and capacities of the outer self are received by and perpetually preserved in the Inner Self, for after all there is but one consciousness and life in them both.

The immediate objective of the Inner Self is development of faculty. The long term objective is all-round genius or the development to the highest degree by the Inner Self of all possible human faculty. This great attainment is termed Adeptship and it is the goal of human existence.

Now our next step is that the human Spirit which is called the Innermost Self, the Monad, is a fragment of Divinity, a concentration of Universal Spirit, with which in origin, nature, substance and potentiality, the Spiritual Self of man is identical. Our Innermost Self is as a spark in a flame, a drop in an ocean, a microcosm within the macrocosm, and this, it is taught, is the highest truth concerning ourselves as men. ‘We are but broken lights of Thee’ {In Memoriam). The full realization in consciousness of this truth of truths—oneness with God—is man’s greatest possible illumination and this is only fully attained when human life is fulfilled, when human nature has been perfected. Although long before the stature of Perfected Man has been attained, flashes of realization of the unity of all life and of all beings are experienced, yet it is only at the attainment of Adeptship or Perfection that the identity of the Innermost Self of man with the Innermost Self of the universe is fully realized. Individuality is then dissolved, the Perfected Man abides in perpetual consciousness of identity with Universal Spirit or God, and this is Perfection, this is Nirvana as the Buddhists say, or Salvation—Salvation from the illusion of separated Individuality. And this is the highest human attainment and the spiritual ‘purpose’ of existence.

The Right Approach

How then does this attainment come about? The means consists of interior unfoldment and external experience. Interior unfoldment is continuous, while repeated physical rebirth, or reincarnation as it is called, provides the necessary time, opportunity and experience. A cosmic law of compensation partly seen operating upon man as cause and effect, ensures absolute justice to every man. The places and conditions in which individuals and races are born, as well as those which are later entered, are exactly the ‘right’ places and the ‘right’ conditions, for only in them can justice be done to us and the experience required for the attainment of Perfection be obtained.

Already men and women have attained the state of Adeptship. Some of them remain on earth as members of a highly organized fraternity of agents of the purposes and laws of life and as directors of planetary evolution. Of these great Sages, some, in compassion for humanity, accept individual men and women for training in the mode of life and thought which increases the rate of evolutionary progress and is called the Path of Swift Unfoldment, or in Christianity, the Way.

These Adepts who teach and train pupils are known as Masters—Masters of Wisdom and Compassion. They can be successfully approached by those who fulfil the necessary conditions and apply for admission to Their Presence in the appointed way. These conditions and the method of application are also fully described in ancient, in medieval, and in modem Theosophical literature.

Such, then, are the essential teachings of Theosophy concerning man. They have been delivered continually to mankind by its evolutionary seniors, the planetary Adepts and Their disciples.

Phases of Discovery

Three laws and an ethical ideal still remain to be stated. They are these: Increase follows renunciation of personal acquisition. Decrease follows the adoption of the motive of personal acquisition. Enduring happiness is attainable only by merging the highest interests and aspirations in those of another individual, another group, nation, race, indeed in creation as a whole. Wisely directed service alone ensures lasting happiness. Fulfilment of duty, says Theosophy, is the highest ethical ideal and greatest assurance of rapid progress to Adeptship.

Is it possible to test, to prove and disprove these very wonderful teachings? What is the final test of the truth of all religious and philosophical teachings? It is twofold. It consists of direct superphysical observation on the one hand, and experimental application of the ideas to physical life on the other. Just as the student of geography first takes information from teachers, from books, and maps and photographs, still photographs and moving pictures, but nevertheless he must visit the place studied for full knowledge, so also the student of Theosophy, after contacting, comprehending and applying to life its teachings must add the perception and experience of these teachings in order to become a direct knower.

The successful student of Theosophy passes through successive phases of discovery, examination, test by reason, application to life and investigation by direct observation, into full experience of the teachings. This last phase—direct personal observation—is the most prized, and students of Theosophy, whether in mystery schools, occult communities, or in the outer world, are ever advised to seek that inner perception, that individual experience and comprehension by which alone Truth may be known.

Theosophical teaching, ancient and modem, is replete with guidance in successful passage through the early phases and in the development of the requisite powers and faculties for direct investigation of metaphysical and spiritual ideas. Theosophy is therefore a complete science and a complete philosophy. It also provides a satisfying religious ideal, doctrine, and practice.

Can man either delay or hasten the process of attaining Perfection? Has he any freedom in this matter? Definitely, he can both speed up or slow down his evolution, for man differs from the rest of physical nature. Man is a self-conscious being. He can direct the operation in himself of that which in the subhuman kingdoms is automatic. Man can delay or hasten the process of attaining perfection. Deliberate hastening of the process accurately describes the treading of the Path. For many lives, man does not even realize the purpose of his existence. The potential perfect man within him is not awakened. He cannot respond to the ideal of the Path to perfection. The idea of hastening does not even occur to him. He drifts.

But the time arrives in human evolution, however, when the thrust of Spirit, the call and pressure of the awakened Monad-Ego, so affects the personal man that he experiences both dissatisfaction with existing limitations and aspirations to peaks of high achievement. Slowness of progress, paucity of attainment disturb the awakened man. Ego-impelled, he then determines to travel swiftly, to achieve mightily, to conquer self or die. This evolutionary phase is symbolized in the Gospels by the ministry of John the Baptist, by the wise Virgins, by the men who doubled their talents, by the sheep separated from the goats (Matthew 25), and by the disciples who forsook all and followed the Master in answer to His call.

Despite the pull of the past, despite the resistance of the world, and frequently of family, with mounting determination awakened man thus presses on. He grows in vision, in determination, in understanding, and also in compassion and idealism. His very soul is alight. His heart is aflame. Duty becomes his guiding star. The glory of his future Adeptship begins to illumine his present humanity. His lamp is lit.

Then His Master directly intervenes and the Path of Discipleship opens before him. Such in part is the teaching of Theosophy concerning man.

(Taken from a 2GB Broadcast)

Theosophy in Australia, 3, 5 October 1952, p. 8

5
The Neophyte Finds His Master

(The Second of two talks on The Path of Swift Unfoldment’.)

I suppose that a great many people experience on occasion the longing for the help of a wise, strong, illumined friend, a kind of spiritual elder brother. Can this longing for a true guide, philosopher and friend ever be fulfilled? Is discipleship, for example, possible even in modem days? Theosophy answers in the affirmative, teaches that certain of the Perfected Men of our planet remain in touch with ourselves, their younger brethren of the human race. These all-wise ones, the Elder Brethren of our pupil race, continually inspire and protect humanity as a whole, serving as Guardians and Shepherds of Souls for the whole of mankind. When, therefore, a human being does begin to seek guidance in the pursuit of knowledge and in following a purposeful, intelligent, mode of life, then that individual comes under the direct observation of one or other of those whom St Paul refers to as ‘the just men made perfect’.

The Masters Watch

Let us look more closely into this inspiring theosophical teaching about discipleship. All human beings pursue their pilgrimage from the One Spiritual Source through matter and back to the Source again along one of seven pathways. Over each of the seven groups a Superhuman Intelligence presides. Each of the seven Rays, as these paths are called, has its Adept Head, who himself has brought all its powers to perfection. A ceaseless watch over every single human being is maintained by these Shepherds of Souls. The Head of the Ray is the Master of each soul on that Ray. During many lives on earth, He has watched and loved the pilgrim soul, invisibly has guided and inspired the inner man. Whenever by virtue of evolutionary progress an individual begins to show signs of spiritual awakening, and the recognition of duty as the governing principle of life, then he begins to come under the more direct surveillance of the Adepts. He receives Adept aid.

In due course, two important events occur, one of them is physical, and the other superphysical. At the physical level, the spiritually awakened man meets occultists and joins an occult society, and from fellow-members of that society he learns of the existence of Masters of the Wisdom and of the Path of Discipleship. At the Egoic level, during bodily physical sleep he is eventually drawn into the presence of his Master. There he sees one who embodies and displays all his own highest ideals of human perfection, the Adept Head of his Ray.

This experience remains forever unforgettable. The neophyte finds himself fully conscious out of his body and in the presence of a Superhuman Being of a remarkable appearance, for the Adept displays every perfection of feature and form. His countenance is stamped with the impress of spiritual power and profundity of thought. The eyes are large and alight with inner fire. Their gaze is all penetrating. They are the eyes of an infallible seer and judge, yet they are filled with friendliness, compassion, and understanding. When the Master looks at a man, He knows all He needs to know of that man’s past, his present and his future. Since He is a Master, and since He sees all, He comprehends all. The aspirant knows this, and so is unafraid.

In the Presence

As, awe-inspired and exalted, he stands in the presence of his Master-to-be, he sees in Him power quite irresistible, wisdom all-inclusive, detachment and serenity that nothing can disturb.

He is then questioned as to his willingness to essay the ‘razor-edged’ Path, as it is also called. He is told that, if he agrees, he will be called upon to take his further evolution into his own hands, to subdue all earthly desire, to annihilate self-will and to undergo and endure to the end the fiery ordeals and tests inseparable from the Path of Swift Unfoldment. Successfully to tread the Path of Discipleship, he must work continually to perfect his character and, without thought of reward, selflessly to serve the world as all his predecessors have done. Thus, in part, a would-be disciple receives the ancient and unchanging call, ‘Follow me, and I will make you fishers of men’ (Matthew 4:19).

If he asserts, as in the presence of his Master he almost certainly will, he is taken as a pupil on probation. A veritable new phase of human evolution is in consequence entered upon. From then on, the pupil increasingly directs and quickens his own progress, becomes more and more the master of his fate. A mystic name is sometimes given him by his Master—a name expressive of his new phase of life as a disciple. The Lord Christ apparently followed this practice, for of Him we read: ‘And He ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils: And Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, the sons of thunder’ (Mark 3:14-17). Direct spiritual and occult teaching is also given, for to the aspirant now is given to know the mysteries direct and no more in parables (Matthew 13:11). Our Lord said to His disciples:

‘He answered and said unto them, because it is given unto you to know the mysteries of the kingdom of heaven, but to them that are without in parables’.

Assent to the Master’s call is not however forced upon any neophyte. It is permissible to decline. Each is perfectly free to do so, as did the rich young ruler to whom Christ pointed out the way of discipleship. ‘He turned sorrowfully away, for he had many possessions’ (Matthew 19:16-22). When, however, a certain evolutionary stage has been reached in which the Inmost Self is awakened and active as spiritual will within the outer man, ‘No other path at all is there to go’.

One characteristic of the Master’s Presence is that when in it, difficulties tend to disappear and problems seem easy of solution. Indeed, many of them cease to exist as problems any more. Also the pupil’s power of achievement appears to be remarkably enhanced, as if henceforth all things were possible to him.

Discipleship Today

Under this wonderful influence, the neophyte embarks gladly upon the Path of Discipleship. Kneeling, he is received as pupil, blessed, inspired, and linked closely to his Master. Thereafter, wherever he may go in the world, his Master can use him, does use him as a channel for His power and blessing, as an outpost of His consciousness and on occasion as a vehicle for His very presence. In Matthew 10:40-42 Our Lord told His disciples that they were His representatives in the world. ‘He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward’. Work to be done is then outlined and perhaps some particular field of action, group of people or even individuals are considered. Necessary improvements of character are indicated by the Master, and thus the new pupil is shown his work which is to become a ‘fisher of men’.

During these experiences, as at subsequent meetings with his Master, the neophyte is lifted into a state of interior ecstasy, of indescribable serene bliss. The labour and aspiration of many lives and the spiritual dreams of the present life are now fulfilled. He knows that the true Beloved One who will never fail him has been at last found, that his Father in God has enfolded him as a son within His heart. The neophyte’s own heart opens as never before. He loves and reveres his Master with all the highest and holiest power of his soul. Even amidst the greatest strain, the suffering and fatigue inseparable from probation, his knowledge of, and his love for, his Master do not leave him. Allied with an awakened will, they sustain him amidst all his later trials. The whole experience is of the utmost value.

Conscious entry upon the Path of Discipleship can put an end to doubt and wavering. The neophyte knows beyond all questioning what his existence means, for what he has been created. He is an Adept-in-the-making, we all are, a Master-in-the-becoming, a Logos-to-be. The Monad which is his Innermost Self has long known of this purpose and this goal, but up to now the outer man in the successive personalities has been ignorant of the purpose of life. The attainment of self-satisfaction has hitherto been the motive for living. In ignorance or in doubt of the only true purpose of life, the only noble aspiration, the earthly man has lived for self and the pleasures of the day

Now, at last, he is awake! Now, at last, he knows! For, in his Master he has seen One who has fulfilled life’s purpose for mankind; One who has reached life’s goal, the end of all human journeying. One dominating purpose is now absorbing his whole interest. To one achievement his will is set. It is to be like his Master, to become perfect as He has become perfect, especially to attain perfection of the power to help.

This, then, is the answer to the question which I put at the beginning of this talk: Is discipleship possible even in these modem days? Yes, it is possible, even amidst the worldly duties and pressing necessities of our modem way of living, to find one’s Master and to be received and to serve as his disciple.

(Taken from a 2GB broadcast)

Theosophy in Australia, 3, 1 February 1953, p. 11

6
The Call to Discipleship

‘Follow Me and I Will Make You to Become Fishers of Men’

In the Gospel according to St Mark, the call to discipleship uttered by the Lord Christ—quoted as my sub-title—was followed by an immediate response; for in the succeeding verse the Evangelist continues: ‘And straight-way they forsook their nets and followed Him’.[1]

The possibility of the receipt of this ever-continuing ‘Call’ and an immediate response might not unnaturally evoke in the minds of some members of the Theosophical Society both deep interest and a certain questioning. They may feel that they have met at least the preliminary requirements referred to in At the Feet of the Master as necessary in order to prepare oneself to become a ‘fisher of men’.[2]

Their thoughts could quite unselfishly turn towards the possibility of themselves receiving and responding to the ancient ‘Call’ uttered and heard beside a modem ‘Sea of Galilee’. Even if they have had neither dream-remembrance nor waking experience of meetings with anyone whom they might call the Master, they may ask ‘Is it possible that I myself have either been placed on Probation or have become an Accepted Disciple?’

A study of the subject from available sources indicates that, when an Adept Master officially accepts a person as a Disciple—allowing for exceptional cases he arranges for the highly privileged person to be adequately informed. The absence of such information might possibly but not finally be regarded as a negative response to the question. This would not mean, however, that such devoted members are unobserved and not helped by a Master; for one of Them has written, ‘When a person joins the Theosophical Society, I look at them’. This means, surely, that all dedicated, devoted and selfless Theosophists who work for the Theosophical Society and the spreading of Theosophy in the world, are under a form of guidance of one or more of the Elder Brethren of humanity; for in the occult life, one learns, there is an unbreakable law that no one is ever overlooked.

In consequence, each deeply earnest, dedicated enquirer into the subject of Discipleship makes themselves known at least to one or another of the Masters of the Wisdom. As far as is permitted by the physical condition that his karma has ordained for him, the sincerity, selflessness and depth of his search for truth and the evolutionary position of the Ego in relation to the fulfilment of the ideal of living the occult life whilst out in the world, the member will be fully informed of officially recognized progress upon the Path.

In The Mahatma Letters to A. P. Sinnett (Letter XLV), we read: ‘Nature has linked all parts of her empire together by subtle threads of magnetic sympathy, and there is a mutual correlation even between a star and a man; thought runs swifter than the electric fluid, and your thought will find me if projected by a pure impulse, as mine will find, has found, and often impressed upon your mind. Like the light in the sombre valley seen by the mountaineer from his peaks, every bright thought in your mind, my Brother, will sparkle and attract the attention of your distant friend and correspondent. It is thus we discover our Allies in the Shadow-world, your world and ours outside the precincts—and it is our law to approach every such an one if even there be but the feeblest glimmer of the true “Tathagata” light within him—then how far easier for you to attract us’.

The question may also be asked concerning the means by which it may be known whether or not one is already upon the Path and so if necessary should be changing one’s life accordingly. An answer may be offered that the best procedure would be unobtrusively to live as if one were a Disciple—one of the ideals put before those who seek to find and tread the ancient Way being self-forgetfulness. Indeed, this is also taught to be the true secret of spirituality, as also of happiness.

The Inner Self, be it remembered, is the chief, but not the only, recipient of Adept inspiration, pupilhood and Initiation. Such assistance is continuous at that level, whether the bodily person is or is not aware of it. One may thus be completely assured that the evolutionary progress of a selfless aspirant is with the greatest wisdom always being cared for. Furthermore, the advised regular practice of a correct form of yoga will in due course bring the Inner Self and the sensitized brain into effective inter-communication and the bodily person will then become aware in waking consciousness of experiences through which the spiritual Self is passing. If then one physically and mentally adheres to the best of one’s ability and responsibilities to the Rules as presented in such inspired books as At the Feet of the Master, The Voice of the Silence and Light on the Path, the most rapid progress possible will be assured.

A further question might arise as to whether one may have already been super-physically in the presence of a Master and perhaps taken ‘Steps’—initiation for example—and yet be physically unaware of such a privilege. In reply it is understood that under karma, the Adepts always ensure the ultimate transference of such knowledge as would be appropriate and helpful according to the circumstances of physical life.

Although the abstract and concrete mental levels of consciousness are more directly concerned, the effects of occult ministrations gradually become transferred through the mental to the emotional parts of the human constitution. The receipt of the information by the physical brain in the waking state depends, however, upon both its responsiveness to spiritual influences and the demands of daily life including responsibilities to those in close relationships. Developed characteristics of wise discrimination, steadiness and reasonableness are most carefully considered, and with these and other factors in view, all aspirants may be fully assured that knowledge of occult advancement is at a suitable time made physically available.

What would the observable effects be on waking consciousness it may be asked. Quite a number, one conceives, including tendencies to change naturally to Causal or archetypal, non-conceptual mental activity, a greater sensitivity to and concern for others, increased powers of self-discipline and marked readiness to make changes of viewpoints on long-held ideas—all these are likely to be experienced.

One other very important consideration concerns the faithfulness—allowing for severe adverse karma—with which one adheres to the ideals accepted and to any pledges that may have been taken. Circumstances may contribute either to faithlessness—such as the threefold denial of Jesus by St Peter^{^[3]}, the total betrayal by Judas Iscariot,[4] or to a more temporary lapse from the maintenance of idealism, loyalty and self-discipline. Accepting a literal reading of the Gospels, St Peter recovered immediately, but Judas did not do so, and later committed suicide, whether to be regarded as physical, occult or both. The Path is indeed truly named ‘Razor-edged’, for upon it tests do occur, and, when successfully passed through, extremely educative and empowering they can prove to be.

Complete surrender to worldliness, a weakening or even destruction of the faith in the occult life of others and especially of newly awakening people, and verbal attacks against both the Path ideal and those who have helped one towards it—all these will influence the rate of progress not only in that same life but also when the Path is again entered upon in a future incarnation.

A further difficulty may perhaps usefully here be referred to. This can arise when a self-proclaimed but unproved occultist assumes the office of messenger from a Master, and informs those who listen that occult advancement has occurred. The factual truth or otherwise of such a pronouncement is of course of great importance, and at least two tests may be applied. These are intuitive response to such statements—as to whether or not they ‘ring true’—and decisive of course, whether the affirmed relationship eventually becomes proven. In such an event one may rest assured that when a Master arranges for the physical Disciple or Initiate to be informed of their progress, there is never any doubt whatever of the fact.

The great importance of realism in all matters directly relating to the occult life here needs to be stressed. Although other avenues to knowledge do exist, a strictly realistic attitude of mind is essential wherever occultism and the occult life are concerned.

When following these, there is no room, for example, for either imagination or the too-ready acceptance of confirmations of hoped-for, events. One must at all times be factual, dedicated to reality.

Since the word ‘occult’ means ‘hidden’, tendencies to error are potentially present. These must be carefully guarded against. Discretion is needed—its development being part of the required training—in order that the activities of mind and emotion do not prevent the receipt of illumination from the intuition. Indeed, an ‘Intuition Receiving Station’ needs to be set up and made to function within the mind. The appointed ‘call-sign’ would then be ‘Stillness’.

Another very important factor in valid and successful entry into the occult life consists of sincere and gradually deepening interest in and aspiration towards spiritual unfoldment, this to become the all-important purpose for living. Here, also, a warning is needed in that no thought of obtaining a personal reward for either progress made or work done must ever be allowed to exist within one’s mind. The determination to ascend the evolutionary ‘Mount’ as quickly as possible must always be based solely upon the knowledge that each forward step taken increases the effectiveness of one’s service to others. Throughout the whole procedure, the aspirant must be moved by selflessness and guided by discriminative wisdom, particularly in the application of spiritual ideals to motives, thoughts, feelings and daily life.

The revered Adepts and therefore each Master who takes Disciples are far more concerned, it is taught, with the continuing, immortal spiritual Selves of humanity than with the also important personalities. Their most direct aid is bestowed upon the reincarnating Ego within the Causal Body. There, the communication is less verbal than a transference of empowering spiritual Will, illuminating Wisdom and truth revealing Intelligence. Personal guidance is also offered, particularly at the mental levels at which superphysical visits primarily occur. Since, through the writings of Madame Blavatsky^{^[5]} and others, the

Masters have in the present period ensured that the requisite counsel concerning thought, emotion and physical conduct is fully available at the physical level, personal instruction concerning physical life is reduced to a minimum. Exceptions may, however, include important corrections to be made, developments to be sought and work to be done. In this the Master is as a ‘Father in God’.

Knowledge of these experiences in waking consciousness with which this article is closely concerned, is also dependent upon such factors as the physical karma of aspirants, their general outlook on life, the inevitable demands of their physical lives, and their effective practice of yoga. Unless karma decisively rules against it, either an appointed agent of the Master or the Master Himself ensures that, whether immediately or gradually, the knowledge of any ‘Step’ taken reaches the brain consciousness of the fortunate ‘Pilgrim’ upon the ‘way of holiness’ as the prophet Isaiah named it.^{^[6]}

All important is the degree of utterly selfless dedication to the welfare of fellow men and to the various forms of humanitarian work in hand. The elimination of ahamkara [7] is thus of first importance, and the total absence of any idea of personal gain or reward for services rendered is in its turn completely decisive; for the Master sees infallibly into the aspirant’s ‘heart’, and knows to what degree these essentials are met and justify the very responsible action on His part of interest in and help towards a student, and the eventual admission of him or her as a pupil under His direction.

Finally, it should be remembered that the Path of Swift Unfoldment is never closed. Not only beside the Sea of Galilee, along the field paths and in the village streets of the Israel of two thousand years ago, but long before, afterwards and now, one may hear the Master’s call: ‘Follow me and I will make you to become fishers of men’.

Theosophy in New Zealand, Vol. 36, No. 3, 1975, p. 58

7
Steps on the Pathway to Divine Manhood

(Much of the information in this article is obtained from The Masters and the Path, by C. W. Leadbeater—a work invaluable to every aspirant.)

The evolution of man into the Super-human Kingdom of Nature can apparently be consummated in two ways. The first of these consists of those natural processes by which all life is gradually brought to a greater degree of unfoldment and all forms develop into increasingly sensitive and suitable vehicles for that life. To man, this method appears to be slow; for it occupies a long period of time, requiring, it is said, at least seven hundred human lives.

The other means of attainment is generally known as treading the Path. This implies self-conscious participation by man in the fulfilment of nature’s plan. Evidently there comes a time in human evolution when some people become extremely dissatisfied with the slowness of their progress, with their faults and limitations, and especially with the inability to give effective help to others in times of great need. This mental condition has been described as ‘the divine discontent’ and ‘the inexpressible longing of the inner man for the Infinite’.

From the earliest days of human life on this planet, men and women have known this discontentment and have set forth upon the Path of swift unfoldment, the way of life which will bring them rapidly to their goal. Some of these early aspirants succeeded, but only at the cost of tremendous effort and great suffering. In consequence, they discovered ways or rules of life by means of which both the effort and the sufferings could be reduced to a minimum. Eventually all this knowledge became formulated into sets of rules, which were made available for the guidance of all whom similarly aspire. These rules are known as the laws of the higher life.

In this article, however, I shall consider not so much the rules of the occult life as another codification, also designed for the guidance of spiritually awakened men and women. This divides the process of deliberately hastened attainment into stages, at certain of which special laws come into operation and the aspirant is particularly susceptible to guidance from seniors. This systematization, for which Tsong-ka-pa was largely responsible in more modem days, has proved to be of immense value, if only in the avoidance of pitfalls, the reduction of suffering and the increase of the speed of attainment. Thus have come to be recognized what are known as official steps upon the Path.

These evolutionary phases and the experiences usually associated with them are not, however, limited to the life of the Path. They are all rehearsed throughout the period of man’s normal, natural evolution. In Christianity, for example, the five major steps on the Path are portrayed by means of allegories, supposedly descriptive of experiences through which Jesus passed, namely, Nativity, Baptism, Transfiguration, Crucifixion and Ascension. Every human being repeatedly passes through these self-same experiences before the ‘Way of Holiness’ is entered upon. True, the degree of the expansions of consciousness, of the strain and the suffering, is far less than when the Path has been finally adopted as the only possible way of life. Nevertheless, all human beings have their conversions or new births, their baptisms in the waters of sorrow, their temptations and trials, as also their temporary upliftments when both they themselves and the world in which they live seem to be transfigured or transformed. Gethsemane, the dark night of the Soul, is frequently experienced by both individuals and nations, as also is betrayal and unjust condemnation. These tribulations can culminate in a sense of veritable crucifixion, when the quintessence of loneliness is known, as also are agonies of heartache and even bodily pain. Wonderful recoveries, ascensions from darkness, can lead to great happiness, whilst death itself, which comes to all, marks the ascension of the Inner Self from the limitations of earthly life. It is, perhaps, well for us all that we should recognize these universal human experiences for what they really are; for they are both results of the operation of the law of cause and effect and preparations for the time when, as steps upon the Path, they will be lived out in full, even as they are portrayed in the Gospel stories of the life of Our Lord.

There are, however, more than five stages on the pathway which leads out of the purely worldly life, with its material and rather self-centred motives for living. The change begins with a sense of frustration, and with a feeling of dissatisfaction with one’s own limitations and the hollowness of the purely material and worldly life. So many problems, interior and external, remain unsolved, so many questions unanswered when guidance is sought from the formal religions of the day. The result of these experiences is a growing determination to conquer one’s weaknesses, to develop one’s powers swiftly, to find esoteric truth and to live a more spiritual kind of life.

When this stage is entered upon, external help begins to be received. Persistent effort attracts the attention of both the Adept Head of the Ray and the great Official whose assent must be gained before advancement into pupilage of an Adept is sanctioned. This latter is known as the Maha-Chohan, part of whose Office is to keep the Record said to be imperishable and preserved in a Golden Book—of the progress, the successes and the failures of every human Ego on this planet which enters upon the Path of swift unfoldment. Thus, Adept consideration is given to every aspirant and, in due course, recognition of evolutionary stature is granted. Sometime during this phase, the outer man in his personal nature is guided to the discovery of a satisfying system of philosophy. The outer circumstances may even be moulded, so far as karma permits and is advisable from the point of view of evolutionary progress.

The next phase consists of the discovery of a valid occult school, application for admittance, acceptance, and the receipt of the necessary guidance and training which will help in the passage through the later phases of the life of the Path. These experiences are of the first importance; for they mean that the ‘Ancient Way’ has been found by another pilgrim on earth, sometimes for the first time and sometimes as a repetition from former lives. Whichever may be true, a marked change of outlook upon life is likely to occur. This may, perhaps, be described as the universalization of consciousness and, as the process continues, the diminution of the sense of self-separateness and of self-importance. Realization is also deepened of oneness with the larger Self of the universe and with the life of all Nature.

The first official step on the Path follows in due course. It is known as Probation and refers to the presentation of the neophyte, generally during bodily sleep, to his Master-to-be. In full self-consciousness and with the higher senses alert, he finds himself in the Presence of a perfected Being, full of majesty and power, and yet also of kindliness and friendliness. The significance of the experience is then explained by the Master. The inevitable tests and trials are described, and the candidate who accepts is then taken as a pupil on Probation. Sometimes needed changes in character are pointed out, special work indicated, and the so-called ‘living image’ is made and kept by the Master. This image is in some form of superphysical radio or radar contact with the outer man or woman wherever they may be in the world. Somewhat as upon a television screen, their thoughts and actions are reflected in it hour by hour and day by day. The Master, who regularly examines the living image, is thus able to keep a watchful and kindly eye upon His new pupil.

When the time is ripe, official Acceptance as a disciple follows. The pupil’s aura is intimately attuned to that of his Master, who absorbs him into Himself for a time and charges him with His Adept power, life and light. Thereafter, wherever an accepted disciple may be in the outer world, his Master can always use him as a channel of His power, His blessing and, on occasion, as a vehicle for His very Presence.

The next step is Sonship of the Master, and when this inexpressible privilege has been granted an even closer attunement is established between the outer aura and the Inner Self of disciple and Master. When the necessary progress has been made, the First Great Initiation follows, though, on occasion, this step may precede that of Sonship. In Buddhism, the Initiate of the First Degree is called Sotapatti or Sohan—meaning ‘he who has entered the stream’. In Hinduism, he is referred to as Parivrajaka meaning ‘wanderer’. In recognition of the advancement which has been achieved under the Master’s guidance, a powerful initiatory ceremonial is performed, the Path proper is entered upon, and admission to membership of the Great White Brotherhood of the Adepts and Initiates of this planet is granted. A powerful descent occurs of the Monad-Atma into the Ego, and later into the Personality, and the Star of Initiation thereafter shines out in the upper part of the aura of the Initiate. Increasingly close attunement with the Master and with the consciousness of the Great White Brotherhood itself is thereafter experienced, as also is a deepening sense of responsibility for the evolution of life and form upon this planet.

The Second Great Initiation follows, and during this phase three fetters must be out-grown and cast aside. They are doubt, superstition and the delusion of self-separated existence. A very rapid development of the mental body usually occurs during this evolutionary phase, and this can prove to be a great test under which, it is said, many aspirants may fail. The mind, whilst a mighty instrument in the hands of the Ego, is also the vehicle of ahamkara or self-personality with its concomitants of pride and desire for power, position and prestige. These temptations assail everyone who steps out of the worldly into the spiritual life. The occult life as a whole is a great ordeal, a great test, made up of many ordeals and many tests. All must successfully be passed through before the higher Initiations are granted.

The Second Great Initiation brings the aspirant to that phase which is known in Buddhism as Sakadagamin—‘the man who returns but once’. In Hinduism, he is known as Kutichaka—‘the man who builds a hut’ (has reached a state of peace). The psychic faculties generally develop rapidly during this phase, which corresponds to the Baptism of the Lord Christ, as the particular difficulties through which the candidate must pass are portrayed in His temptation in the wilderness.

An Initiate of the Third Degree is referred to in Buddhism as Anagamin—‘He who does not return’. In Hinduism, he is known as Hamsa or Soham—a mystical word meaning ‘That am I’. The Transfiguration of Christ portrays this phase and it is said that the manifestation of the Inner Spirit through the outer form of the Initiate of the Third Degree can be so powerful and so full that, on occasion, what would appear to be a physical transfiguration takes place. The shining Augoeides, the Immortal, Initiate Ego, frequently descends upon the outer man to bestow upon him transcendental powers and veritable genius. In this initiatory degree, presentation before the One Initiator, the great Lord of the World, occurs and the Initiation itself is said to be conferred by one of the Lords of the Flame.

The Fourth Great Initiation generally follows the Third in the same life. In Buddhism, the Initiate of this Degree is known as an Arhat—meaning literally ‘one worthy of divine honours’. In Hinduism, the Sanskrit title Paramahamsa—meaning ‘above Hamsa’’ is bestowed. This is the phase of Crucifixion. The sufferings of the Christ before Pilate and on Golgotha allegorically describe the interior experiences of the Initiate of the Fourth Degree, for whom the axiom becomes true ‘no cross, no crown’.

The Fifth Great Initiation is known in Buddhism as that of the Asekha—‘no more to learn’. In Hinduism, the Adept is known as Jivanmukta—‘a liberated life’. Human existence has now come to an end and the superhuman Kingdom has been entered.

The Sixth Great Initiation brings the title of Chohan or Lord, the Seventh that of Maha-Chohan or Great Lord and, at the Eighth, Buddhahood is achieved. The very highest attainment possible to man on this earth and then only on the First Ray—is to take the Ninth Initiation, which brings the Ego to the inconceivably lofty stature of the Lord of the World.

Such, very briefly described, is the way ahead of each one of us. Such are the heights which as Egos we shall one day ascend, whether naturally or as a result of self-quickening or taking the kingdom of heaven by force.

Theosophy in New Zealand, Vol. 14, No. 1, 1953, p. 14

8
Selfless Service Born of Realized Oneness

We are to consider together one of the most beautiful attributes and actions of men—service to others—well stated in our theme for Convention: ‘The Highest Ideal in Life is to Serve’. Selfless service may be defined as spontaneous service without thought of return, born of compassion, inspired solely by desire to aid and to ease suffering and heartache.

Examples of Service

The successive world Teachers were perfect examples of unselfish ministration. The Lord Buddha made the ‘Great Renunciation’ of personal happiness in order to serve mankind and the Lord Christ wept over Jerusalem (the world), giving His life in the deliverance of His message of brotherly love and self-sacrifice.

Sages, Rishis and Adepts have also given Their wisdom to man through both world Scriptures and Their personal lives. Having Themselves attained to unbroken happiness, They had no need to emerge, but did so sacrificially as Servants of the Race.

The pages of history are lit by accounts of such service. Florence Nightingale, (1820-1910), the English nurse and pioneer of hospital reform, during the Crimean war organized a nursing service to relieve the sufferings of British soldiers, who named her ‘The Lady of the Lamp’. Despite considerable official opposition, her system was adopted and developed in all parts of the world. Elizabeth Fry (1780-1845) devoted much of her life to prison reform, very greatly needed in those days, the relief of the sufferings of prisoners which she brought about being incalculable and immeasurable. Dr Albert Schweitzer (1875-1965) became a Doctor of Medicine (being already Doctor of Theology and Philosophy) in order to devote his life to medical and missionary work in Lambarene in Equatorial Africa.

In modem days, ‘Sue Ryder has worked tirelessly and fearlessly for the cause of displaced persons and is soon to visit New Zealand from Britain to personally campaign for the financial assistance needed to maintain the work she is doing. She developed a passionate admiration for the freedom fighters, particularly the Poles who had the biggest, most highly organized underground movement in Europe. In the desolation of post-war Europe, amidst all the chaos, misery and indifference, this small, slight woman fought for her survivors. Calm, fierce and intrepid, she battled for residence permits, emigration permits, compensation, jobs, homes, decent hospitals and the remission of prison sentences. Endlessly she negotiated, wrangled, expostulated, lied and pleaded in the face of German and Allied unconcern. She ate little and slept less, often dashing thousands of miles by motorcar to the rescue of just one person. In 1952, along with some kindly and responsive Norwegians and Danes, she started a holiday scheme for survivors. For a few weeks they were able to leave their sorely deprived existence behind them. This sparked her off into deciding to establish proper homes, if she could, both for holidays and, permanently, for severely disabled victims’ (Auckland. Star, 24/11/65).

To this small list of noble men and women should be added all those who care for the sick and aged—relatives and others—without remission or reward, even up to the moment of death; soldiers and their families who enlist in a righteous cause; the unknown and uncountable servants of the race, responsible for the multitude of the unparaded charities of men and, I would wish to add, every conscientious housewife, physician, nurse, ecclesiastic and educator.

In his diary, the late Dag Hammarskjold, Secretary General of the United Nations, writes:

“From generations of soldiers and government officials on my father’s side I inherited a belief that no life was more satisfactory than one of selfless service to your country—or humanity. This service required a sacrifice of all personal interests, but likewise the courage to stand up unflinchingly for your convictions’ (Markings, published by, Faber & Faber, London)

The International Geophysical Year (1957-58) was a splendid example of united planetary co-operation in the study of the Earth as it travels through space with its interior changes and external effects.

Motives for Service

If we ask why the innumerable servants of humanity so act, at least three general answers may be given: duty, compassion and a feeling of kinship. My title suggests special consideration of a feeling of kinship or realized oneness. Indeed a sense of identity, of sharing the needs of others as if they were one’s own, moves the true and selfless servants of mankind. Such service is never personal, although personally given. Rather is it an expression of a spiritual principle in the world of form the underlying truth of oneness. All the resources of mind and heart can be called upon by those who thus serve, for their ministrations demand continuous thought, meditation and prayer, which both produce expansions of consciousness and deepen realization of unity.

The Oneness of Life

This interior experience is founded on the Theosophical teaching that behind all external appearances there exists one fundamental Reality, which is variously named ‘Life’ and ‘The One Life’. The idea of unity is thought to originate in the actuality of a single omnipresent Deity, whether termed ‘God’, Brahman, ‘Reality’ or ‘Life’. Theosophy further affirms that no essential difference exists between this One Life of the Cosmos and the Life in each human being; for Life is said to be omnipresent like salt which, dropped in water, permeates the whole, infuses itself into every drop. Thus, as the oceans of the world are salty, so are all human beings permeated by the One Life. This is beautifully expressed in the Mantram:

“O hidden Life vibrant in every atom,

O hidden Light shining in every creature,

O hidden Love embracing all in oneness,

May each who feels himself as one with Thee

Know he is therefore one with every other”.

This prayer expresses a universal idea, for in The Bhagavad Gita the Lord says:

‘For I am the Eternal foundation, the inexhaustible bliss, the everlasting righteousness, supremest happiness’.

The Bhagavad Gita also states: ‘I, O Gudakesha, am the SELF seated in the heart of all beings; I am the beginning, the middle, and also the end of all beings . .. nor is there aught, moving or unmoving, that may exist bereft of Me....Whatsoever is glorious, good, beautiful, and mighty, understand thou that to go forth from a fragment of My Splendour....Having pervaded this whole Universe with one fragment of Myself, I remain’ (The Bhagavad Gita, X, 20,39,41,42).

The modem scientist approaches this realization thus Sir James Jeans wrote: ‘When we view ourselves in space and time we are quite obviously distinct individuals; when we pass beyond space and time, we may perhaps form ingredients of a single stream of life’.

Whether consciously or unconsciously thus illumined and inspired, the great servants of the Race have, I submit, all been moved by the experience of oneness, a sense of kinship. Surely it is this realization which is most needed in the world today since war, crime, cruelty and injustice to others become impossible when once it is known that there are no others, each human being belonging to one spiritual Race which is without divisions of any kind. The necessity for such spiritual awareness is seen to be still more urgent when it is recognized that without it these evils are certain to persist.

A Kabbalists’ Prayer, with which I will close, fittingly expresses man’s aspiration for unity with God.

Universal God, One Light, One Life, One Power.

Thou All in All, beyond expression, beyond comprehension.

Oh, Nature! Thou Something from nothing.

Thou Symbol of wisdom.

In myself I am nothing.

In Thee I am I.

I live in Thee.

Live Thou in me,

And bring me out of the region of Self,

Into eternal light.

Amen.

(Abridged from a lecture given by Guest Lecturer, Geoffrey Hodson, to the 69th Annual Convention of the Theosophical Society in New Zealand at Christchurch, December-January 1965-66.)

Theosophy in New Zealand, Vol. 27, No. 1, 1966, p. 11

9
Some Laws of the Spiritual Life

The individual who seeks to achieve in the Fifth Race that which is the goal for humanity, at the end of this Fourth World Period, is confronted with certain natural laws governing the process of self-quickening.

That goal which some students of Theosophy set before themselves, is discipleship of a Master and under His guidance, the safe awakening of occult powers and attainment of the First Great Initiation.

Thus to force one’s evolution, thus to attain in advance of the Race, demands obedience to certain natural laws, we are informed.

The rules put before us, the discipline and especially the attitude of mind, are not arbitrarily planned. They are based on natural laws governing enforced spiritual, intellectual and even physical unfoldment and development.

The attitude of mind necessary to fit anyone to become a disciple of a Great Teacher is said to be all-important.

This necessary mental outlook, we are told, is one of complete detachment from objects of sense and desire, renunciation of possessiveness and of the spirit of acquisition and self-centredness.

Personal disinterestedness is very difficult of attainment for some of us who are in Western bodies, and are brought up in and imbued with the spirit of competitive progress to a solid position in life and of making good.

What we are asked to do seems at first like a renunciation of the spirit of courageous and determined endeavour essential to ‘getting on in life’.

Let us then examine the ideal more closely to the end of understanding. First, I think it has to be remembered that occultism is common sense. So through all and especially in the personal application of great ideals, common sense must rule.

Indeed the very first quality put before us—Viveka—can be translated as common sense, though it is usually advocated as discrimination, which is much the same thing.

Above all we must not foolishly apply the rules, must not, for example, make ourselves penniless objects of charity in the pursuit of detachment and discrimination.

The ideal is expressed wholly in three Sanskrit words and one Greek word, in themselves strange in our ears.

The Sanskrit words are: Viveka, Vairagya and Upeksha and the Greek word is Kenosis.

Viveka means discrimination, wise choice between the more valuable and the less valuable and is beautifully explained, as is Vairagya, in At the Feet of the Master. It really means common sense based upon appreciation of spiritual values.

Vairagya means dispassion, detachment. A wonderful book on these two qualities is Viveka Chudamani (or Crest Jewel of Wisdom). The Bhagavad Gita is also replete with such guidance.

Upeksha means the poise of indifference, absolute unconcern about oneself.

Viveka

Viveka, then, means a sturdy common sense, a wise discrimination between the false and the true, the evanescent and the lasting, the unreal and the Real.

Examples of Viveka are:

The choice of Theosophy when breaking away from orthodox religion. The rejection of spiritualistic phenomena for the philosophy behind.

The choice of movements for public welfare instead of the social round as fields of spare-time activity.

The choice of idealists, students and serious thinkers for companions instead of other types.

The rejection of personal gain at the cost of honesty.

The choice of mental freedom instead of obedience to supposed superiors and parrot-like repetition of what they say.

The search for knowledge instead of the somnolence of blind faith.

Vairagya

Vairagya means renunciation, complete detachment, dispassion, absence of personal desire of any kind. It is personal disinterestedness, purity of heart.

Examples of Vairagya or Dispassion are:

Renunciation of self-will, obstinacy and combativeness on one’s own behalf. Transmutation of the creative force into mental and spiritual channels following renunciation and cessation of its physical expression. Extension of the power of love to include more numerous and less personal objects of affection.

Reduction to a minimum of self-indulgences.

Elimination of all possessiveness and acquisitiveness, granting complete freedom of thought and action to all, even the most loved, whilst ever ready to give guidance and support when needed.

Generosity, largesse, sacrificial service.

Freedom from anger, hate, passion.

Upeksha

Upeksha is a state of complete equilibrium between all pairs ofopposites and uttermost freedom from self-interest and self-concern.

Examples of Upeksha or Absolute Personal Indifference are:

Recognition of the Atma as one with the Paramatma, of the self of man as identical with the Supreme Self.

Elimination of Ahamkara or the illusion of I-ness.

Complete indifference as to what happens to one’s Personality.

Complete absorption in the welfare of the whole to the exclusion of any self-interest, fear for self and desire for separate existence and gain.

Rest in perfect equipoise in the Eternal.

To achieve even a measure of right judgment, detachment and personal disinterestedness, constant watchfulness is needed. The old habits of self-desire and self-seeking, with all their potentiality for pain, continually tempt one to self-centredness. Without Realizing it at the time, desire again has one in thrall.

This is the real evil in us from which we are advised to win free. It is called Ahamkara, the I-making faculty, the sense of separated, self-personality, I-am-ness.

For some temperaments, the reason can help. If there exists but one Will, One Life, One Intelligence, of which the Monad-Ego of man is but a temporarily-focussed ray, then separateness of existence is indeed an illusion. Each pseudo-individual is only a centre of, and in, the One Life.

There is no place for maya [illusion] in the occult life.

These are not moral maxims. They are safeguards against terrible heartbreak and defeat.

The path moves twixt cliffs of ice and iron and somehow the aspirant must find and keep to the middle path between the ice and the iron. Hence Viveka, Vairagya, Upeksha.

Vairagya and Upeksha seem to depend ultimately upon surrender to, and self-identification with, the One Will. I-am-ness then gives place to I-am-all-ness.

Kenosis

Mental self-emptying or Kenosis is the very heart of Christian mysticism. St Paul’s Epistles to the Phillipians, 11:6, is translated by Lightfoot: ‘Though he (Christ) pre-existed in the form of God, yet he did not look on equality with God as a prize which must not slip from his grasp, but he emptied himself, taking upon him the form of a slave, being made in the likeness of men’.

Here we think of Christ in his macrocosmic self as the Logos who continually empties Himself of His own life. By that emptying the worlds are ever nourished and sustained. He is said to have: ‘poured Himself out, like water from a vessel, in order to enrich others’. Of Him as Logos it is said: ‘Thou didst breathe forth Thine own Divine Life into Thy Universe...by that self-same sacrifice Thou dost continually uphold all creation...dying in very truth that we might live’.

This Kenosis, this self-emptying attitude of mind and mode of life is a key word in the Christian religion. Applied to the life of the Sanctuary, it is inculcated by our Lord in the words: ‘He that loseth his life in this world shall keep it unto life eternal’. ‘Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die it beareth much fruit’. Some must become ‘the wheat of Christ’, as a Christian mystic has said.

Also the poverty of the Nativity and the surrender to Pilate, the Jews and to Crucifixion, piercing of skin, the Sacred Heart and open wounds are all allegories of this attitude and condition.

Such self-emptying, such entirely self-forgetting love, such figurative death is necessary, it is said, for the more abundant life. To die to the sense of separated Individuality, egoism and possessiveness is to live unto life eternal. By some this is thought to be the greatest truth ever uttered.

Apparently we are in the presence of a strange law.

In imitation of the Great Exemplar, the Lord of Love, we must die to self-desire in order to live the larger life, pour ourselves out in selfless sacrifice and service. We must surrender self for love’s sake, if we would know life eternal. Universal love is the only true way to eternal life, because it involves ‘self-emptying of self. Self-forgetfulness is the basis of all spirituality.

These words ‘self-emptying’ and ‘dying’ are not to be taken as wholly expressing the truth. For, of course, the Logos does not ever become empty, nor does ‘Fie’ ever really become dead.

This leads one’s thought to a strange spiritual law under which self-surrender brings not loss but renewal, to be considered later.

The Logos is ever Self-renewed from a higher dimension. The Sun does not exhaust itself despite its immeasurable out-pouring. For proportionate inpouring occurs. So selflessness does not bring loss but sufficiency and even abundance.

These four ideas of Viveka, Vairagya, Upeksha, Kenosis, seem to form a gate opening on the whole world of spiritual truth, spiritual experience and spiritual fulfilment.

This ideal self denudation is not at all new to us as students of Theosophy. It is inculcated in all the wonderful books of spiritual counsel with which we are so richly blest.

Light on the Path: ‘Kill out ambition ...the first curse, the great tempter...Its results turn to dust and ashes in the mouth...The pure artist who works for love of his work is sometimes more firmly planted on the right road than the occultist who fancies he has removed his interest from self....But not until the whole personality of the man is dissolved and melted...not till the whole nature has yielded and become subject unto its Higher Self, can the bloom open’.

The Voice of the Silence: ‘Give up thy life, if thou wouldst live’. ‘Ere thou canst attempt to cross this wide abyss of matter thou hast to lave thy feet in the waters of renunciation’. ‘And now thyself is lost in Self, thyself until Thyself, merged in that Self from which thou first didst radiate’. ‘Where is thy individuality, Lanoo, where the Lanoo himself? It is the spark lost in the fire, the drop within the ocean, the ever-present ray become the All and the eternal radiance’. ‘To don Nirmanakaya's humble robe is to forego eternal bliss for self, to help on man’s salvation; to reach Nirvana’s bliss but to renounce it is the supreme, the final step—the biggest on renunciation’s path’. ‘The way to final freedom is within thy Self. That way begins and ends outside of self (personal lower self). ‘When to the permanent is sacrificed the mutable, the prize is thine; the drop retumeth whence it came’. The Bodhisattva who has won the battle, who holds the prize within his palm, yet says in his Divine compassion: ‘For others’ sake this great reward I yield’—accomplishes the greater renunciation. ‘A Saviour of the world is He’.

In a remarkable passage in one of his letters to A. P. Sinnett, Master K. H. [Kuthumi] translates. ‘Absorbed in the absolute self-unconsciousness of physical self, plunged in the depths of true being, which is no being but eternal, universal life, His whole form is immovable and white as the eternal summits of snow in Kailasa where He sits, above care, above sorrow, above sin and worldliness, a mendicant, a sage, a healer, the King of kings, the Yogi of yogis’. Letter XXXI [The Mahatma Letters to A. P. Sinnett].

(From Study Notes of Geoffrey Hodson)

Theosophy in New Zealand 1966 Vol. 27, No. 3

10
The Path is Within You

The Path of Service begins just where you are. The man who goes out and conquers an Everest, reaches the Pole, is not so great as the man who masters himself where he is. The whole process of treading the Path is worked out within the aspirant. The power of success is within him. The obstacles are all within him, even the karmic ones; for the effect of karma is decided by the reaction to benefits and adversities. All the great achievements are interior ones. All the great battles, with their defeats and victories, occur within. The external life is only a reflection of interior experience and condition.

The great effort to purify and perfect the character, to refine the nature, and to develop power, wisdom, compassion and intelligence, must therefore be made within oneself.

The all important factor in success in the spiritual life is the correct attitude of mind. This, we are told, must consist of complete desirelessness, or in asking nothing for self, of absolute honesty, honour, truth, and of complete dedication to the ideal of perfection and the service of humanity.

Selflessness is seen as the great key to success in the spiritual life; for the selfless man is invulnerable, and invincible.

Selflessness alone will not suffice, however. Within the aspirant must exist the unquenchable, fiery impulse to attain. Even the most perfect observance of the ideal attitude and conduct is relatively fruitless unless the immense and resistless driving force of an awakened will to achieve bums ceaselessly within the self. Should this enthusiasm temporarily die out, as it may, the soul must continue its noble endeavour. For then it develops steadfastness, courage, endurance and will.

Is this all too difficult, too high, too abstract? Does the spirit shrink back from a Quest so arduous? Here are the words of H.P.B. [Helena P. Blavatsky], who in these days re-opened the Path for the Western World:

‘There is a road, steep and thorny, beset with perils of every kind—but yet a road; and it leads to the Heart of the Universe. I can tell you how to find Those Who will show you the secret gateway that leads inwards only and closes fast behind the neophyte for evermore. There is no danger that dauntless courage cannot conquer. There is no trial that spotless purity cannot pass through. There is no difficulty that strong intellect cannot surmount. For those who win onwards, there is reward past all telling; the power to bless and save humanity. For those who fail there are other lives in which success may come’.

Theosophy in New Zealand, Vol. 3, No. 3, 1942, p. 66

11
The Path of Discipleship

This subject holds its important place in our teachings, within which are found the following ideas:

THAT the Pathway to Perfection has long been trodden by men and women on our Earth.

THAT, assisted by their Elders, numbers of them have attained this lofty goal of perfection.

THAT certain of these Great Ones, out of compassion for humanity and in unfailing response to a genuine appeal, are today ever ready to respond.

THAT, indeed, no sincere aspirant to Discipleship is ever overlooked.

THAT when the ideal of hastened unfoldment is ‘born’ within a human being, a light shines out from them which is discerned by the Elder Brethren.

That wisely, according to both circumstances and the method employed, the spiritually awakened aspirant is directed to a source of the necessary information concerning the Path and, in addition, becomes the recipient of Adeptic benediction.

That unwavering perseverance brings the would-be Disciple, at the due and proper time, into the Presence of the Master. This Great Being thereafter inspires and guides him or her in the successful treading of the Path which leads not only to the Master’s feet, but in due course to Masterhood, Adeptship, ‘the measure of the stature of the fullness of Christ:’^{^[8]}

The history of our Movement contains references to this awakening in certain of its Members and, indeed, to their acceptance as Disciples, Madam H. P. Blavatsky being an outstanding example.

Furthermore, the inestimable privilege is granted of admission to the Lesser and Greater Mysteries and to successive Initiations therein. Thus, not only are we Theosophists the privileged recipients of the teaching and guidance of Theosophy itself, but we are also inspired by the knowledge that the Path of Discipleship is never closed, and that no sincere aspirant ever fails to receive the Master’s response. Blessed indeed are we!

Theosophy in New Zealand, Vol. 40, No. 2, 1979, p. 34

12
The Old-New Pathway to Discipleship

As the student of Theosophia studies the records of the deliverance of the Ancient Wisdom to mankind, two aspects of the subject present themselves to his notice, namely Theosophy itself on the one hand and the path of Discipleship on the other. Apparently, these are intimately related; for universal and impersonal though the fundamentals of Theosophia prove to be, each of its great Adept exponents has always included teachings concerning the successful entry upon the path.

The Lord Shri Krishna, for example, revealed by His wondrous life and teachings both the impersonal Wisdom itself and the fact that He was, and ever is, an individual manifestation of the Parabrahman, the universal Godhead. This was disclosed to his foster-mother, Yasoda, and to others such as the shepherdesses at Vrindavana, as well as to the warrior, Arjuna, on the battlefield of Kurukshetra. Evidently Shri Krishna had chosen to be a universal manifestation of the One Supreme Lord and, at the same time, a divine Guru to certain chosen individuals who were received into direct personal relationship with Himself.

The mission of the Lord Gautama Buddha had, in its turn, at least two basic objects. One was to present the dhamma to the world at large and the other to inspire individuals to enter the sangha and, presumably, become disciples of the Lord Buddha. Many of those so privileged developed remarkable occult powers or siddhis and some even attained to arhatship and beyond. The Buddha’s father King Suddhodana, and his wife, Yasodhara, accepted His presentation of the dhamma and ‘entered into the Peace’.

The Lord Jesus Christ taught the Ageless Wisdom in Palestine and, in addition, drew chosen people into the highly privileged relationship with Himself as disciples, saying, ‘Follow me, and I will make you fishers of men’. ‘Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me’. ‘I am in my Father, and ye in me, and I in you’, and ‘Lo, I am with you always, even unto the end of the world’. He permitted his disciple, St Thomas, to place his finger in the wounds caused by the crucifixion an intimate relationship, indeed. Furthermore, on the occasion when He was asked by His disciples why He taught the people in parables, He replied: ‘Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables’. Theosophical literature describes the ideal of discipleship and the conditions for receiving a Master’s help in treading the pathway to Adeptship.

Even after the ascension of the Lord Jesus Christ, devotees have continually become aware of an intimate association with Him and dedicated their lives to the service of humanity in His name. Examples are St Francis of Assisi, St Clare, and Mother Teresa of modem days. Many of them bear testimony to direct visions of the Lord Himself.

In the course of my travels, I have come across at least four indications that discipleship and initiation are still known in the modem world. One of these concerned a Central African ‘medicine man’ whom I met in Salisbury and who revealed his powers to me in various ways. For example, he referred to my first wife who was ill in far-away New Zealand, and he told me that he saw me performing Healing Services in which the colour red was prominent. Both of these references were completely accurate. I took the liberty of asking whether he had passed through a ceremony of initiation, and he replied that he had. He said that this had occurred deep in a jungle and that the pain he experienced in the course of it was rendered endurable by the chanting of fellow-initiates: endowment with occult powers and the ritual itself were performed by the ancestors of his tribe.

I was privileged to meet an American Indian initiate during a visit to Santa Fe. This man was at first very secretive, but later he told me that he had undergone training and taken tests in preparation for his spiritual office in the tribe.

In Hong Kong, a group of occultists, after attending one of my lectures on the Masters of the Wisdom, told me of their knowledge of the subject and of their association with the Chinese Adept Master of their religion. They kindly presented me with a beautiful portrait of this great Being who I judged to be the Manu Chakshusha of the Fourth Root Race.

There are descriptions in theosophical literature of the meetings between H.P. Blavatsky, Colonel H.S. Olcott and certain Adepts; indeed, the former received part of her occult training in their Tibetan Ashram. I end with a quotation from an article written by her in 1888:

It is, however, right that each member, once he believes in the existence of such Masters, should try to understand what their nature and powers are, to reverence Them in his heart, to draw near to Them, as much as in him lies, and to open up for himself conscious communication with the guru to whose bidding he has devoted his life. THIS CAN ONLY BE DONE BY RISING TO THE SPIRITUAL PLANE WHERE THE MASTERS ARE, AND NOT BY ATTEMPTING TO DRAW THEM DOWN TO OURS.

Whether or not the disciple is aware of his connection with the Master while awake in brain consciousness, he may be certain that his inner spiritual Self is fully conscious of its passage through successive phases of unfoldment and relationship with Him.

The Theosophist, Vol. 103, June 1982, p. 328

13
Attainment of Spiritual Awareness

The Importance of Study

Every aspirant to self-realization is advised to study, acknowledge, accept, and apply to both the inner and the outer life the teachings of the Rishis, those Sages who have already attained Adeptship. These teachings are of the utmost importance because they reveal fundamental principles and laws governing the processes of both normal development and deliberate self-illumination and evolutionary self-quickening. They provide the veritable bedrock of knowledge upon which one may found one’s whole life. This includes one’s religion, spiritual aspirations, spiritual exercises and the practical conduct of one’s day-by-day affairs. Aspirants are therefore very strongly advised to study the teachings of the RISHIS and carefully to avoid their neglect which can lead to error, frustration, and even despair.

No Short Cuts

Apart from a reasonably rapid repetition of attainments in a former life, there are no actual short cuts to self-illumination. Matter itself and especially the atoms, and therefore cells, of the brain in the present convergence of five fourth^{^[9]} cycles and arcs of cycles constitute the great obstacle to swift attainment of the illumined state.

Only consistent and continuous faithful endeavour can overcome the obstacle of the inertia of the matter of the brain, reduce the RAJASIC (passionate) attributes of the desire body and universalize the normal AHAMKARA or egoistic individualism inherent in the formal mind. These obstacles need to be methodically overcome. They are personified by King Hansa, Ravana, Satan, Beelzebub, Herod, Judas and in the old Egyptian religion, by Set or Typhon, enemy of Osiris. Naturally, those who have achieved in former lives will be likely to find the process easier in this life. They may even for a time erroneously and very harmfully condemn the Path concept and regular self-training and meditation as preliminaries to enlightenment.

‘Wanting to Attain’

The inner impulse and resolve to attain come from the Ego and intuitive memory of pursuit of the Quest in former lives. It is the fundamental necessity known as ‘wanting to attain’, meaning very great and increased interest in the subject. Emerson said, ‘Nothing great can be achieved without enthusiasm’, which may perhaps be defined as intense interest. The presence, moreover, of this inner aspiration and this resolve is a sure sign that the attainment is possible and in the present life. It has been stated as a basic principle that if one can consistently conceive of an attainment, it is within one’s power; otherwise the idea would not take hold of one’s mind. I offer that idea, less as an affirmation of truth and more as a thought to ponder. It may be more fully stated like this: ‘The fact that one experiences a resolve to attain in a particular direction, especially in one’s intellectual and spiritual life, is a sign that the attainment is within one’s reach IN THIS LIFE’.

Law Ruled

If, then, this has happened, if one has begun to ‘dream’ creatively of Discipleship, Initiation, Adeptship and NIRVANA as definite goals, then they are not beyond one’s more immediate reach. The first attainments are within one’s reach in this life. But as I have come firmly to believe, one must proceed according to the rules. This conviction has grown from seeing so many splendid dreamers, full of potentiality and promise, fall by the wayside, simply because they ignored, even scorned, the rules. This is a profound and hope shattering error, for in any natural procedure, whether at normal or a deliberately hastened pace, certain laws must be recognized. The Universe, human nature and human evolution, normal and hastened, are law-ruled. We are encouraged to progress by the regular, systematic subjection of mind, emotion and body, to certain restraints and by remembering constantly the great resolve we have made and maintaining the aspiration to fulfil it.

‘Get Within’

A story is told in India, of a farmer who possessed a young cow; at first this cow used to stray continually in order to graze on the pastures outside her stall, even on the pastures of neighbouring farmers. Her owner tempted her to stay in her stall by such offerings as fresh grass, but she still preferred to stray off to the pastures outside. Gradually, however, she began to eat a little in the stall, although her innate tendency to stray always remained, and asserted itself time and again. On being repeatedly tempted by the owner she gradually accustomed herself to the stall and finally, even if let loose, she strayed away no more. Similarly, the human mind, when as a result of the consistent attempts to direct it, seeks and finds its inner happiness and life, it will not thereafter wander outwards.

Another pleasant saying to be heard in India goes like this: ‘Oh, humming bee, while you take the pains of collecting tiny sips of honey from innumerable flowers, there is One from whom you can have the whole storehouse of honey by simply thinking or speaking of Him. Get within and hum to Him’.

True Yoga

Spiritualising influences brought to bear upon the Personality are mental in meditation and physical in the conduct of life. Both of these have the same purpose, which is to sensitise both body and brain to the presence and influences of the indwelling Spirit. This is Yoga in the full meaning of the word, as meditation and as life.

Meditation, as we well know, is based upon recognition that all man seeks of Spiritual power, wisdom, knowledge and happiness is within him. Indeed, nothing is more intimate than the ATMA, which must in consequence be sought and found; for without the Self as Knower, there is nothing, no awareness, even no existence. All, then, is dependent upon Selfness, upon Consciousness of Being, upon knowing, ‘I exist, I am’. This atmic Self is changeless, eternal, and in meditation one affirms with the purpose of full realization, ‘I am That, That am I’. As a statement of ultimate Truth, as an aid to equanimity of mind, and a method of attaining experience of pure Spirit, that affirmation is without compare. TAD BRAHMAN, TAD ASMI. SOHAM. A UM.

The great solution to the more perplexing problems in life, to mental and emotional stress, to pain and to physical doubts and difficulties, is, I am sure, to withdraw mentally from them and the vehicles in which they exist, and to affirm the indwelling ATMA, then that the ATMA and the PARAMATMA are One, and then ‘I am That, That am I’. From this great seed idea, there emanates Peace, an amazing relaxation of stresses and a return to happiness and harmonious equipoise. If one is distressed, worried, tempted, suffering or sorrowful from vain regrets, three things may usefully be affirmed in strength:

First, ‘Be still and know that I am God’.

Second, ‘Man’s Spirit and God’s Spirit are One Spirit’.

Third, ‘I am That, That am I’.

This practice can become a veritable panacea and certain source of readjustment of one’s ideas close to basic truth. It may even aid one to recover from the approach of death.

Stillness

One rather strange seeming procedure in the search for the Self consists of the establishment within of non-activity. This cessation of action concerns primarily the mind which is to be silenced. The Yogi says with the Psalmist, ‘Be still and know that I am God’.

Although the condition rather descends upon one than being self-induced, one might almost refer to the procedure as the Silence Method, meaning the attainment of, or entering into, the tranquil mind.

The body itself is relaxed and made very still, motionless. The breathing is slowed down until it becomes unnoticeable. Thought is directed to ‘the Eternal Man’, the Monad, for a time, and this action is followed by mental inaction, permitting the mind to fall silent in poised stillness. This is sometimes called ‘mental fasting’. Many remarkable experiences can follow upon mental fasting. One of them consists of a sense of nothingness, total elimination of selfness. Paradoxically, such ‘silence’ is to another portion of one’s consciousness as an ‘eternal eloquence’, quite beyond mental effort. Ignorance then vanishes.

Now this experience is not in the category of knowledge, though knowledge may ensue; for those who have discovered great truths have generally done so in the still depths of the Dweller in the Innermost, the deepest Self, the ATMA, which is associated with pure reality. When thought is thus still, pure consciousness remains over, as it were. This approach to reality might perhaps be regarded as a philosophy of stillness.

Some of these ideas and such phrases are gratefully drawn from the teachings of Sri Ramana Maharishi of Tiruvannammalai, which is the ancient township at the foot of the mountain known as Arunachala, which means ‘Vision of Light’, in South India. There is a tradition in Southern India that the Maharishi was a disciple of the Rishi Agastya, though he himself never stated it, nor did he give himself the title, Maharishi, Great Rishi. He did not agree even to the building of the large Ashram, preferring to remain in the cave in which they found him, plunged in abstracted thought. He it is who taught that ‘mental fasting is followed by momentary nothingness, an elimination of self in a silence, which is an eternal eloquence, quite beyond mental effort. Ignorance then vanishes, and the residue (truth or reality) reveals itself’.

The active or vibrating mind is regarded as impure and the passive or still mind alone as pure. To the stilled mind a self declaration of Spirit occurs. This occurs because realization is already there. Any effort found to be necessary is but preliminary and only leads up to it. Effort which may be necessary at first can only take one so far. Then ‘the beyond takes over’—graphic phrase—and will take care of itself.

Unity of Consciousness

Such are the stages in meditation leading from affirmation through to full realization into absorption in the beyond; for this there are no words; so it is said, that the beyond will take care of itself. One is helpless there, no effort being able to reach ultimate reality which comes to you when you are still. Non-physical, non-mental, non-spatial experiences, which are interior and independent of time, are then entered into. The duality of seer and things seen merges into unity of consciousness. Life then acts through one as a prepared vehicle. A sunburst seems to occur within the stilled mind.

I remember the story I read in the paper some time ago, telling of a little boy of about six who lived in a home where he was deeply loved, cared for, protected and happy. He used to hear people talking about being afraid and mention the word ‘fear’. He would sometimes say to his parents, ‘What is this being afraid, what is fear?’ Their answers did not help him. He was so perfectly safe and secure in his young life that the concept of the opposite negatives, fear and being afraid, never came near him. For him these were two meaningless words, afraid and fear. Then, one day, he was playing with his ball, and as so often happens with children, it went over the garden wall and on into the road. Without thinking or looking carefully, he dashed over to get the ball. On came a large truck, and he was right in its path. He looked up; he saw this enormous vehicle coming and realized his danger. Of course, the driver did all he could, and the startled boy leapt back into safety. Fortunately the truck just missed him. Recovering and breathless, he then exclaimed, ‘Ah now I know what fear is and what it is to be afraid’. No substitute exists for direct experience. The story is a useful exposition both of the value of direct experience and of the fact that there is no substitute for it.

The Song of Life

The Adept author of Light On The Path wrote: ‘Listen to the song of Life ...look for it and listen to it first in your own heart. At first you may say it is not there; when I search I find only discord. Look deeper. If again you are disappointed, pause and look deeper again. There is a natural melody, an obscure fount in every human heart. It may be hidden over and utterly concealed and silenced—but it is there. At the very base of your nature you will find faith, hope and love. He that chooses evil refuses to look within himself, shuts his ears to the melody of his heart, as he blinds his eyes to the light of his soul. He does this because he finds it easier to live in desires. But underneath all life is the strong current that cannot be checked; the great waters are there in reality. Find them, and you will perceive that none, not the most wretched of creatures, but is a part of it, however he blind himself is the fact and build up for himself a phantasmal outer form of horror. In that sense it is that I say to you—All those beings among whom you struggle on are fragments of the divine. And so deceptive is the illusion in which you live, that it is hard to guess where you will first detect the sweet voice in the hearts of others’.

Theosophy in New Zealand, Vol. 39, No. 1, 1978, p. 10

14
Attributes of Spiritual Awareness

In The Voice of the Silence we read these words:—‘Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body—the shrine of thy sensations—seek in the Impersonal for the “eternal man”; and having sought him out, look inward: thou art Buddha’. This is guidance which I propose to try to discuss, and—more especially—some of the states of consciousness natural to a reasonably developed spiritual soul or Ego in the Causal Body. I am going to offer descriptions of pure causal consciousness, the life of the Ego in its own world amongst its peers.

At once, as all who have attempted this admit, we are confronted with an almost impassable barrier, for spiritual experience is incommunicable and indescribable. Thought and words inevitably falsify spiritual experience, which transcends the thinking process, and whatever anyone tries to describe is overlaid with words. Reality cannot adequately be described, though it may be apprehended and known, but the conceptualizing intellect does not reach reality and the human spirit can become imprisoned in the labyrinth of the intellect. This is a big part of the trouble of humanity today and one of the reasons I believe why so many fail in the attempt to reach reality—truth—for themselves, because they are doing it with the mind as the instrument and that is the wrong tool. It will always fail because spiritual awareness is supra-mental, beyond the mind. Contemplation leads one beyond the intellect, deep into the one real world which was always there, and is there now in its undivided wholeness.

Causal consciousness then is not a condition to be reached by reasoning, it often defies all intellectual determination. Those who have experienced it are frequently at a loss to explain it coherently and logically. When, it is explained its content more or less undergoes mutilation, for spiritual awareness is characterized by incommunicability. Fortunately, man continually attempts this impossible task and in literature, particularly the poetry and the scriptural writings of ancient and modem peoples in their more inspired passages, are attempts to put into thought and words that which is beyond—the real shining self and its condition of awareness. Some people think that of all the possible channels or modes of description great music comes nearest. Pure, impersonal, non-possessive love, and even human love at its highest and best, might, I think, also be regarded as a manifestation down here through the heart, rather than the mind, of that which is supra-mental.

Centre of Light

I say this at the beginning to prepare us all for the fact that the condition of the Ego in its own world is very difficult to describe. However, let us think of it together, and remember I shall be speaking not of something distant but something here, not of other people but of ourselves, and strange though some of the ideas may seem, you may be able to say, ‘yes, I know that’. For example, nearly all the mystics agree that one of the experiences is that of light. Doubtless many of you who have had moments of real exaltation in consciousness will know that experience of finding yourself to be a centre of light in an infinite ocean of light. That is one of the experiences of Egoic consciousness—the true light, I suppose, that never was on sea or land; the true light that lighteth every man that cometh into the world. It is not a light which depends upon reflection for its perception but, in some mysterious way, it is as if the whole universe were simply light.

Strangely, with this, is generally associated a state of enlightenment, such as comes with the sudden solution of a problem hitherto insoluble. Enlightenment is entered into, or what is described as a moment of truth. It is not anything that you want to put down in thought and words as a group or set of ideas in sequence and logic, but simply a moment of pure realization.

It is rather like picking a hidden lock as a result of which a flood of new experiences gushes forth from the opening, or, to use another analogy, it is rather like a clock striking the hour. When the appointed time comes the whole percussion of sound is released, the fulfilment of the hour as it were. The mind seems to have some of this mechanism and when a certain moment is reached a hitherto closed screen is lifted, and then an entirely new vista opens up and the tone of one’s whole life and processes of consciousness are thereafter completely changed. A new and deeply interior discovery has been made and from this level come those sudden flashes of intuition like bolts from the blue. They are draw from that aspect of Egoic consciousness which contains the archetypal ideas, which shine in light and colour in the causal world, and at times these radiate their reflections into the mortal mind. Then, as we say, ‘we know in our bones’.

Thus true spiritual awareness implies the elevation of one’s spiritual powers to their highest degree and, as I have said, all the great utterances have come from this elevation. They are overflowing from a soul filled with deep experience, and they flow forth in sublime literature, in scriptural writings and in great expressions in terms of proverbs, beautiful poems, essential verities. Those who achieve this are the immortals, because they have been touched by the fire and power and light of their own immortal soul.

Immeasurable Power

Another experience of causal consciousness is of finding oneself a centre of immeasurable power, which seems to be blazing up as if you poured boiling oil on to a blazing fire. Yet strangely it is quiet and still, and the tremendous force is quite gentle in its nature. You see I am getting caught up in words and contradictions, but I cannot help it. How can power immeasurable be gentle? But it is—the greatest power that man can ever attain to is expressed in gentleness. I think it was Lao Tzu who said: ‘When heaven wishes to preserve a man it enfolds him in gentleness’.

The mob at the crucifixion of the Christ, taken literally for a moment, spoke more truly than they knew when in mockery they gave Him the sceptre of the supposed power which He, as a self-proclaimed king said He possessed, and that sceptre was a reed. To their eyes it was a mockery, but in reality it is a perfect symbol of the true nature of spiritual power. It can be immensely potent when its potency is required but, in general, the more powerful it is the more gentle is its expression.

Another Egoic experience is of wonderful freedom from every restriction that we know here in the mortal flesh. All fear, for example, is gone. I sometimes think of it as a balloon roped to the ground before takeoff, then the ropes are cut and away it goes free into the air. To use another analogy, you can imagine a bee or other insect caught against the glass in your car, which cannot get out because it thinks the transparent wind screen is the way out. Eventually you, shepherd it out of the side window, and away it goes. Or there may be a butterfly or moth in your room struggling perhaps for hours to get out, then you open a window and it finds its way into the infinite regions of the air. It must be a wonderful experience, and something like that occurs every time one escapes from the bondage of the flesh and the mind and finds oneself utterly and completely free.

Heavily Imprisoned

With this experience there is no mechanism to operate, no instrument of consciousness to work. I, for example, am heavily imprisoned and very well aware of it at the moment. I have to try and describe certain states, but 1 have to bring them down into concepts in the mind and then seek the proper words and grammatical expression, then get it into the brain and work the vocal organs so that this heavy body down here will say something faintly resembling the shining wondrous truth. All life down here is an imprisonment because we are beating against these bars—mind, brain and body—valuably, because that is how we grow. But there can come a realization which is instantly and fully expressed without any conscious effort or action. It simply is, and it has always been there all the time—this is IT. It is not so much a moment, but is rather an eternity of truth.

There is also a complete confidence in life itself, an utter and absolute trust that the principle of being which we call life has us by the hands, metaphorically, and we are utterly safe. Or, as we say, the ‘everlasting arms’ are always there and there is nothing whatever that can touch us or can hurt us. Nor can death approach us; the very thought of death is unable to penetrate these high frequencies where the soul of man is immortal and eternal, particularly the atmic self.

Wonderful Freedom

So there is a wonderful freedom. No choices are necessary, no planning can possibly occur, because all is there all the time, and there is only a kind of spontaneous motive-free existence for the Ego of each one of us. It is rather as when a difficult mathematical problem is solved, or when a great discovery is made, or when a sudden means of escape is realized in the midst of the most desperate complications, and one exclaims ‘eureka’. Individuality becomes loose somehow from the tightening grip of selfishness and Individuality melts away into something quite indescribable. The feeling (wrong word) which follows is that of a complete release, utter freedom from all effort, all strain, and that is how the Ego lives all the time.

Examined mentally—we are coming down a bit now—the freedom of causal consciousness is found to be due to the fact that it is the result of the breaking up of the restrictions imposed upon one as an individual being. The sense of ‘I’-ness was attained by evolution from the group soul by the process of individualization, a great miracle of nature; but later on this must gradually be surrendered to a kind of spiritual intuitiveness of group consciousness or unity again. It is the breaking up of the restriction imposed upon one as an individual being which lets causal consciousness in. This breaking up is not a mere negative incident but quite a positive one fraught with significance, because it means an infinite expansion of the individual. In causal consciousness you cannot think of an edge or a limit; the whole universe, as it were, is in you and you are that. To be released from this personal sense of enclosed self-separate existence makes one feel above all things intensely exalted. It is like being always at the apex of the triangle where the original inseparability and unity ever exists, instead of being down at the two angles at the base.

Complete Serenity

To move on to other categories of spiritual consciousness, the Ego abides in complete serenity based on unarguable certainty, upon absolute self-assurance which is at the same time selfless. Even in the fire of inspiration, and all the exaltation of freedom, there is an interior quiet, a mystical serenity which is very good to enter, to induce down into your soul, so that something of that unarguable certainty and complete self-assurance pervades you and all your attitudes and your contacts, and your outlook on life is serene. It does not have to be created; it only has to be let through.

Then again, the time sense is changed as you ascend through the physical and the Astral and the mental levels of consciousness and break through along the antahkarana into the causal world and beyond. Time is left behind, replaced by what is called duration, that is time without limits. It is all going on always, without the divisions of past, present and future. It is all always here. Past lives to the Ego are not past lives at all, they are continuing experiences, because for the Ego there has never been a break in consciousness. That is in marked contrast to bodily life, which is characterized by continual blanks, in which one disappears and the universe disappears. But in causal consciousness there is a time continuum, unbroken. For the Ego there is only now, only one moment—this one. Somebody has called it the absolute moment or sacramental moment which includes all.

Space limitations vanish also, for there is no geography at the causal level. Everywhere is here, now. From the beginning there has been no such thing as movement, distance, no measurement. Someone has described it as the adjacency of everything everywhere. All is here, all is now, all is one, arid all beings are one being; the Ego knows that and that comes through in certain experiences. It touched us when we applied to join the T.S. [Theosophical Society], signed under the First Object which says, all are one. I shall quote the almost hackneyed phrase of John Donne: ‘Any man’s death diminishes me because I am involved in mankind and therefore never send to know for whom the bell tolls, it tolls for thee’.

Fully Experienced Unity

This absolute oneness of things is realized in spiritual awareness. It is an attribute of causal consciousness which is completely selfless. There is no ‘I’ and ‘mine’ as something separate from ‘yours’ and ‘you’.

There prevails an unrationalized but fully experienced unity in which the idea of separateness cannot arise. It is very valuable to get that down here, because so much of our suffering comes from the accentuated state of selfishness. The more we can get away from it and universalize our consciousness, the less are we vulnerable to the hurts and pains of life. There is a little story of two ladies who were talking and one said to the other, ‘Have you ever been snubbed?’ The other replied, ‘Yes, often, but it never mattered because I was never there! ’

This spiritual experience was called by St Paul ‘The revelation of exceeding greatness’. It is the vision of the eternal wheels of Ezekiel and Dante, ‘The knowledge that passes all the argument of the earth’, according to Whitman. Carpenter described it as ‘The inner illumination by which we can ultimately see things as they are, beholding all creation, the animals, the angels, the plants, the figures of our friends, and all the ranks and races of human kind in their true being and order’.

So the illuminati bear testimony to the experience of the subjective light, illumination. Naturally, then, there is a moral elevation. Persons touched by the spirit are morally exalted, especially if the divine nectar of spiritual awareness is drunk again and again, in regular contemplative self-exaltation. There is also the intellectual illumination, absolute comprehension. There is the sense of immortality, and the loss of the fear of death. No negatives can enter the causal consciousness, the frequencies are too high and death and fear of death are negatives. The Ego itself is relatively immortal compared with the physical body, and the innermost spirit of man, the dweller in the innermost, is imperishable, eternal and immortal. The pain of bereavement, still felt in the heart, is eased, because it is known that the loved one still lives and has not gone anywhere, because there is nowhere to go. All are one in a unity of spiritual essence.

There is also in causal consciousness a loss of the sense of sin, it is as if the soul is washed clean and the gnawing pangs of remorse for errors and mistakes vanish. For sin is a negative and cannot enter the bliss and the undisturbable serenity of the inner self of man.

Illumined Individual

Then it is found that spiritual illumination brings an added charm to the personality, and the people can be strongly attracted to the illumined individual. Even a transfiguration of a subject’s appearance can be noticeable to others when the cosmic sense is active, he is beautified beyond description. One thinks of Moses descending from Mount Sinai where he had been enveloped in the glory of the Lord, and when he came down he wist not his face that did shine. ‘I’-ness is reduced to a minimum. There is a sense of inward divine grace as if touched by

Some illuminati say that suddenly, without warning, they have the sense of being immersed in a flame or a rose-coloured cloud, or a sense of the mind itself being filled with a cloud of glory. They become at the same instant bathed in the emotion of joy, assurance, triumph, salvation.

We so seldom know anything down here, you and I, of the life that we are living in our real selves, but in our diviner moments—taking up some great cause, serving where service is needed, pouring out love, whether reciprocated or not, giving the hand of friendship, the touch of inspiration in work—these experiences, even if we do not recognize them, often come from our inner selves. It is the touch of the living God, which we really are, upon the dull instruments of brain and mind.

The purpose of yoga is to help us to gain this experience so that by withdrawing our consciousness we can be there in the kingdom of heaven, in the realm of light and bliss and serenity. Then it is useful to bring that centre of self-consciousness into the mind deliberately, into the emotions and into the body, bringing the full fruits of the expansion down to be used in the daily life. If we will practice this regularly, day by day, something will begin to draw us into that state which is such a happy and uplifted one, and, if we keep on, not only will we enter into our own inner serenity and peace, but we will gradually be able to lift others—perhaps those in stress and trial, and sorrow, and bereavement, and sickness—out of their limited earthly life, if only for a time, into that condition of being, that inner sanctuary of the soul, where God is enshrined, where He may be known and heard and felt and whence His light may shine through us for the enlightenment of our fellowmen.

(Unrevised notes of an address to the Blavatsky Lodge,

Sydney, September, 1961)

Theosophy in Australia, 3, 5 October 1962, p. 3

15
When the Pupil is Ready, The Master Appears

Whenever a worthy neophyte’s aspiring thoughts are turned in search of those aspects of the eternal wisdom which he can assimilate, and of that Temple of the Mysteries where that wisdom is to be found, he is never refused admission to the Sanctuary, for this is a law both of life itself and of the Mysteries, under which law no one ever selflessly cries for light in vain. The sincere search for truth, understanding and knowledge, sought for their own sake and solely with altruistic motives, must always be assisted by the Guardians of those treasures and granted in the fullest measures to the neophyte according to his karma and interior development.

Theosophy in New Zealand, Vol. 39, No. 4, 1979, p. 78

16
One Word for All Aspirants—Try

Stairway to Discipleship

Following our Keynote for 1979: ‘One word for all aspirants: Try’, from the revered Master Kuthumi, I offer thoughts upon the Pathway to Discipleship which is in actuality a stairway. The disciple to be mounts this stairway step by step and ultimately arrives at the ‘door’ of the Master’s ‘house’ and ‘home’ and His Presence therein—a wonderful experience; for the Master’s consciousness includes a state of uttermost selflessness, resultant happiness mounting on occasion to bliss and the ability to solve all problems ‘intellectually’ as it were and to know all truth from the most mundane—the atom—to the most sublime—the Supreme Source of all, the Godhead without and within him (one Being).

The disciple, of course, enters this Presence very gradually and guardedly with the Master watching as each ‘stair’ is mounted—sometimes joyously and with relative ease, sometimes with restrictions but always with high endeavour.

Each mounting and each successive ‘step’ brings its own interior award, reward—chiefly in terms of participating in the Master’s state of consciousness. This includes reductions—step by step—of the illusion of separateness and entry into the experience of the truth of unity.

Eventually, as Adeptship is approached and reached, the totality of one single life in every separate form is fully known. Thus, Jesus is made to say ‘I and my Father are one’.

This wondrous path, this ‘stairway’ is ever present and always available to the individual who instinctively believes in its existence and unyieldingly resolves to find and ascend it to the ‘heights’—namely, realized unbreakable oneness with all else that exists and so of course with all sentient creatures and beings.

On the summit, mystically though very effectively, stands a ‘Caller’ or an embodied ‘Power’, an incarnate ‘Truth revealer’ who calls perpetually to all human beings but is heard in this epoch by only the few.

The message includes the ‘Call’—‘Mount these stairs, for on the summit which is attainable by you, exists indestructible peace of heart and mind, a serenity that nothing on earth below can ever destroy’.

‘Climb, then, for the banisters exist to which you may turn whenever aid is needed, especially a sense of the danger of falling into the depths below or lack of the strength needed to reach the heights’.

Since the ‘Caller’ is ever there and ever ‘calling’, no one attempts the great ascent in loneliness, the required help being ever available.

One warning is included in the ‘Call’. It tells of one danger from which the whole undertaking may fail, if only temporarily. This danger is in one word—selfishness—meaning, a personal desire to benefit in some aspect of human life from occult and spiritual success.

‘Therefore’, says the ‘Call’, ‘even at the very first step, before it is taken, in fact, eliminate wholly and completely every trace of desire for personal gain of any kind; for this is the tragic mistake the “Judas Iscariot” error—the betrayal by a kiss, a pretence of devotion, for personal gain which can lead to occult or even physical suicide, as in his case’.

‘Fill your whole being’, the warning continues—‘every atom of your heart and your mind with ONE IDEA, ONE IDEAL: THE

WELFARE OF ALL THAT EXISTS and, of course, especially of all that can and that does ever suffer.

‘THIS IS THE GREAT SAFEGUARD, the one salvation by means of which alone the great interior ascent may successfully be made—COMPLETE SELFLESSNESS’.

This, of course, leads to the holding out of a helping hand to others in whom may also be born the yearning for the heights.

This is the surest ‘banister’ of all, the unbreakable and immovable support, holding on to which success in the great inborn endeavour is assured.

In the words spoken to His disciples by the great Teacher of the New Testament: ‘Become Fishers of men’, meaning seek, find and help others similarly inspired.

Such, in part, are thoughts associated with our ideal for 1979: ‘One word for all aspirants—TRY! ’

Theosophy in New Zealand, Vol. 40, No. 2, 1979, p. 33

17
Failure and Success

When the soul looks back at its own defects, it sees that they are numerous, far out-numbering the victories. Year after year it seems to have been beaten, to have weakly given way. At the time each defeat seems final. Despair of victory becomes a constant bitter draught. True, the soul struggles on after each defeat, but victories seem few and fleeting, whilst failures are continuous.

If, however, one looks back later in life, when perhaps there may have been certain victories, one sees less the defeats and acts of surrender, than the struggle which preceded each of them. Then it is perceived that every effort, every attempt at self-mastery, even though temporarily unsuccessful was actually developing power: No defeat is all failure. Struggles which are apparently ineffective are never entirely futile. Their effect is cumulative. Every moment of effort brings an accession of strength until at last strength matches weakness, becomes sufficient for all demands.

Thus there is a law of conservation of energy in the moral as well as the physical world. No genuine effort is ever wasted, and as long as an effort is made, no defeat is a complete failure.

All failures come from within, as do all successes. No external power is either to be blamed for the one or praised for the other. The seeds of both are present in the aspirant from the beginning: which shall sprout and grow the stronger depends upon the individual, especially his mode of thought and life.

Occultism infallibly shows a person up. Everything good or bad in him comes out. That is the value of it to the strong, the danger of it to the weak. Occultism is a force which can either bum up dross and reveal fine gold, or light up passion, inflame desire, accentuate pride.

The same agency is capable of either effect. All who approach this devouring flame should beware; for it both exalts and consumes. The pure of heart have nought to fear. The prideful and the passionate are in danger from the taking of the first step. ‘Be on guard’ is blazoned over the doorway leading to the Outer Court. ‘Watch closely’ is written on the walls within. ‘Know Thyself appears above the door leading to the Sanctuary.

It is not the Hierophants Who are responsible for the dangers, the tests and the falls. It is Nature Herself—especially Nature manifest as man. The Hierophants have neither the right nor the power to deny any individual entrance to any door that he can find open and pass through. They may warn, guide, inspire, but They may not use force. The ardent soul that presses on takes his own life in his own hands.

The Hierophants but watch, knowing that both victory and enlightenment and defeat and failure occur.

They also know that these are experienced within the auric envelope of the candidate for Adeptship.

Theosophy in New Zealand, Vol. 3, No. 3, 1942, p. 66

18
The Pathway of Light

One of the greatest sources of inspiration for mankind must surely be the ideal of the Pathway of hastened attainment or quickened evolutionary progress. The aspiration to tread this Path is entirely an interior experience brought about when the phase of development is entered at which both the Path may be found and trodden and guidance along that Path be received from a Master of the Wisdom. Upon this Pathway, the possibility exists of the attainment of Discipleship of one of the Masters, and in due course, acceptance as an Initiated member of the Great Brotherhood of Adepts.

Broadcasting in America

A wealth of spiritual, philosophic and scientifically occult information and guidance on treading the Path exists in the form of books and letters, some of these being written or inspired by Masters of the Wisdom, they themselves having retained physical bodies. Such truly great works include: The Mahatma Letters', The Voice of the Silence—H. P. Blavatsky; Light on the Path and The Idyll of the White Lotus—M. Collins; The Bhagavad Gita -translated by A. Besant; In the Outer Court and Our Elder Brethren—A. Besant; The Buddhist Catechism—H. S. Olcott; The Masters and the Path—C. W. Leadbeater; The Crest-Jewel of Wisdom—Shri Shankaracharaya; In His Name—C. Jinarajadasa; At the Feet of the Master—J. Krishnamurti.

These books are also regarded as priceless contributions to the welfare and progress of all humanity. I venture to say, therefore, that the elimination or reduction of references to the existence of the Path of Discipleship and the possibility of its being trodden would be a very great deprivation both to members of the Society and to readers of theosophical literature. This is especially true in these days when spiritual guidance and moral upliftment are so urgently needed.

A great Master has written: ‘Nature has linked all parts of her Empire together by subtle threads of magnetic sympathy, and, there is a mutual correlation even between a star and a man; thought runs swifter than the electric fluid, and your thought will find me if projected by a pure impulse, as mine will find, has found, and often impressed your mind. We may move in cycles of activity divided — not entirely separated from each other. Like the light in the sombre valley seen by the mountaineer from his peaks, every bright thought in your mind, my Brother, will sparkle and attract the attention of your distant friend and correspondent. If thus we discover our natural Allies in the Shadow-World—your world and ours outside the precincts—and it is our law to approach every such an one if even there be but the feeblest glimmer of the true “Tathagata” light within him—then how far easier for you to attract us’.^{^[10]}

To fail to keep within the teachings of Theosophy the great ideal of Discipleship of an Adept Teacher would, I am personally assured, be to take the Heart and the Soul out of the Ancient Wisdom; for the Path concept constitutes the hidden Life and Light of Theosophia.

How the Masters May Become Realities for the Student of Theosophy

1. Dwell in thought upon all available material concerning the revered Masters.

2. Carefully note a special interest in One or more of Them arising in your mind and heart as you do so.

3. If so moved, become absorbed in Their purpose: ‘To Popularise a Knowledge of Theosophy’.

4. Perceive increasingly the tremendous importance, both to humanity as a whole and to every single individual, of this Their purpose.

5. Form and follow the habit of dwelling upon these great Presences, granting Them ever increasing time and place in your own thought and your unfolding motives for living, thus becoming increasingly absorbed in the concept of the existence of the Great Brotherhood and, when natural, of an individual Master.

6. Do not always regard a Master as being restrictively located or using physical consciousness. Rather remember, and often repeat, the following beautiful words of H. P. Blavatsky: ‘He standeth now like a white pillar to the West upon whose face the rising sun of thought eternal casts its first most glorious beams. His mind like a becalmed and boundless ocean stretcheth out in shoreless space. He holdeth life and death in His strong hands’.[11]

7. Allow these ideas increasingly to absorb your interest in life, and in your most effective and practical work to be done for Humanity’s sake. Form the habit of healing and helping groups and individuals, if only mentally and privately, invoking and visualising the Masters’ Names and aid.

8. Very privately and humbly offer yourself as a channel for the Masters’ benedictions to the world and, when so moved, mentally repeat His Name or Their Names.

9. Permit and even enforce all the above to become increasingly the very meaning, purpose and motive for your existence, your present incarnation, and your work, dedicating yourself without the very slightest thought of personal gain.

10. Regularly and wisely practice the Science of Yoga.

Theosophy in New Zealand, Vol. 44, No. 2, 1938, p. 42

19
The Pathway to Sorrow-Less-Ness

The Theosophical Society may perhaps be described as an aid provided by the Masters, using which man may travel more easily, and more safely, and more swiftly than is normal, to the evolutionary stature of Adeptship. Hastened progress is very important both to the individual and the race, because it lifts them both out of sorrow, thereby reducing the extent of the pain in the world. Indeed the whole Race of men on earth—and indeed on other planets on the Round and Chain—is thereby lifted onwards towards sorrowlessness. The compassionate heart, whether of man or Superman, is ideally ever preoccupied with this one urgent necessity—the reduction and ultimate removal of sorrow and suffering from the world. All the efforts of all the Adepts may be said to have this as their main objective. In other words, to bring all men to Nirvana is the paramount objective, as far as the human race is concerned, of the Great Brotherhood of Initiates and Adepts.

This supreme purpose is nowhere more clearly revealed than in the life and teachings of both the Lord Buddha and the Lord Christ. Their compassion for all creatures was immeasurable. None were excluded from their perfect love, none overlooked, none forgotten, none ignored. All beings, from the smallest insect to the most sensitive man, were included in Their consciousness and became the subjects of Their meditation and ministration.

Compassion for all that lives expressed in thought, motive, word and deed—this is the age-old message of the Teachers of the Race to a world seeking health, happiness, serenity and peace.

Theosophy in New Zealand, Vol. 38, No. 4, 1977, p. 87

20
The Ideal of Selflessness

Christians are familiar with the story of King Herod of Judea who carried out the terrible crime known as the Massacre of the Innocents. The account is given in the second chapter of St Matthew:

Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem.

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him....

Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof from two years old and under, according to the time which he had diligently enquired of the wise men.

We are reminded of a not dissimilar ‘fall’ or ‘descent’ by Judas Iscariot. Judas Iscariot had been chosen by the Lord Jesus Christ as one of his disciples and must therefore have been regarded as a trustworthy devotee. Unfortunately, however, Judas fell under the temptation of financial gain, and betrayed his Master for thirty pieces of silver. This he carried out in the Garden of Gethsemane, St Matthew records the event as follows:

Then one of the twelve, called Judas Iscariot, went unto the chief priests, And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

And from that time he sought opportunity to betray him....

And while [Jesus] yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

Now he that betrayed him gave them a sign, saying.

Whomsover I shall kiss, that same is he: hold him fast.

And forthwith he came to Jesus, and said, Hail, Master; and kissed him.

And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

Thus, not only did the trusted disciple betray his Master for personal gain but he did so by means of a pretence of devotion (this is a warning to all aspirants to discipleship and advancement in the inner life that from the time of taking the first step forward—even before it is taken, in fact—every trace of selfish desire must be wholly eliminated from their character).

If this defect exists the aspirant’s progress will always be threatened by the danger of attempting to use whatever occult or spiritual powers may have been developed for personal benefit. In order, therefore, to be saved from occult suicide, it is necessary to fill one’s heart and mind with a paramount ideal—the welfare of all that lives and especially of all that suffers. This is the great safeguard against the Judas Iscariot tragedy; it is the one means by which the spiritual ascent may successfully be made, namely, total and unwavering selflessness.

One is reminded of a somewhat similar but less destructive action of King Kamsa, the uncle of the Lord Sri Krishna. In the Hindu scripture we read:

Kamsa was driving his chariot when a voice from the sky addressed him and said: “O fool, the eighth child born from the womb of the girl you are now conducting will be your slayer”. Kamsa was extremely wicked and sinful, ruthless and impudent, nay, a veritable disgrace to the family of the Bhojas. As soon as he heard the voice he seized, sword in hand, his cousin by her braid with a view to killing her on the spot.

Fearful that a child of Devaki would rob him of his throne, and even his life, Kamsa placed her and her husband Vasudeva in prison and ordered that every child that was born of them was to be immediately destroyed. His evil plot was not fulfilled, however, when the Lord Sri Krishna was born, for the bars of the prison were magically unfastened and the guards put to sleep. Thereupon Vasudeva, the father, took the new-born child across the river into the forest where his foster-mother was also being delivered of a baby. He persuaded her to make an exchange, so that Sri Krishna was thereby saved from attack by the soldiers of Kamsa.

When the spiritual life is entered upon and the aspirant presses forward towards the highest ideal, then it is that great trials appear to menace his progress.

During his ministry, the Lord Gautama Buddha gathered around himself a number of chosen and so, presumably, faithful disciples. It is recorded in the Buddhist scriptures that all of these were indeed trustworthy save one, his own brother Devadatta who ardently desired the leadership of the Order and plotted against the Buddha.

In the midst of the discourse [by the Lord Buddha], Devadatta rose from his seat and, arranging his upper robe over one shoulder, stretched out his joined palms to the Master, saying:

“Master, you have now grown aged and stricken in years.

You have accomplished a long journey and the span of your life has nearly run. It is time that you dwelt at ease in enjoyment of that happiness which is reached even in this world. Let the Exalted One give up the direction of the Order to me. I will be its leader”. Devadatta was an accomplished speaker with a clear enunciation, and the beauty of his voice captivated people. But even so, a murmur of dissent ran through those that heard him. The Master looked upon him with great sorrow and said quietly: “You have said enough, Devadatta. Desire not to be the leader of the Order..."

This was the first attempt that Devadatta made to overthrow the Master . . .

Then Devadatta knew that if the Master was to be killed he alone would have to do the deed. With this object in view he climbed a crack on Vultures’ Peak and stood on the edge of it. And when the Master paced to and fro in meditation along the path beneath, Devadatta hurled down a mighty rock. But it struck a projecting piece of the mountain-side and only a small splinter of it hit the Master ’ s foot, making it bleed. The Master looked up sadly, saying: ‘Oh foolish one, Great is the demerit you are bringing upon yourself.'

Devadatta, having failed in this second attempt to supplant the Master, now went to the keepers of the fierce elephant, Nalagiri, a man-slayer, and said: ‘As you know, I am the King’s confidential adviser and also I can arrange increase in food rations and in pay for men who do my bidding’.

‘Yes, Venerable Sir’, they replied, knowing what he said was true. ‘Whatever are your orders, they shall be carried out by us’.

Devadatta continued: ‘When the sage, Gautama, passes down this road, let loose the elephant Nalagiri’.

As the people were speaking, the Master was putting forth his power of friendship and suffusing Nalagiri with loving heart.

Before he reached the Master, the elephant put down his trunk and went quietly up.

The Master stroked his forehead and spoke to him. Then Nalagiri took the dust from the feet of the Blessed One and went back to the elephant stables, turning round from time to time to look at the Master, and to those who saw, it seemed that the elephant’s eyes were filled with the same love as the Master’s. From that time, Nalagiri was tame and docile, and people said: ‘Elephants can be tamed with sticks and goads, but the great elephant among men tamed Nalagiri without any of these things’.

From Footprints of Gautama the Buddha by M. B. Byles The Theosophist, Vol. 103, April 1982, p. 262

21
The Virtue of Humaneness

Since kindness is of such supreme importance to the health and happiness of man, it merits close examination. There are, I submit, at least four basic reasons for humaneness:

1. By kindness alone can man ratify the fact of the unity of Life. The One Life has been described as a conscious, hyper-sensitive, electric, creative energy. All effects, pleasurable or painful, produced upon one living creature are communicated by this electric, ‘telegraphic’ Life-force, elan vital, throughout the whole of manifested life. Cruelty to sentient Life in one form is cruelty to all, for Life is one. Injury even to a single being can have far reaching effects, harm to one causing harm to all. The same is true of humaneness.

2. Universal love is the highest possible ratification in conduct of the fact of unity. One must be humane for love’s sake. All else is hate, darkness, disobedience, cosmic lawlessness.

3. The health and the happiness of all sentient beings depend upon their mutual, humane relationship. We are all dependent upon one another for our well-being, progress, fulfilment. Especially are all animals dependent upon man, being helpless before him.

4. Under the law of compensation, or cause and effect, man reaps as he sows. Cruelty inevitably brings suffering, kindness brings happiness.

There can be no evasion, no permanent, scientific self-protection from the results of the breaking of the laws of unity, harmony and love. There are no law-raid shelters. The whole vast product of the modern world’s pharmacopoeia and medical practice cannot avail to protect mankind from the results of breaking the law of Life, the very law of being, which is love. The prevalent ill-health of modern man demonstrates this principle of immutable and inevitable law conclusively.

Fortunately, the crusade for kindness is growing in volume and power. It is a glorious crusade, for it has two objectives: to banish cruelty from the world and to lead mankind along the way of health and happiness.

I repeat that, in addition to the wise conduct of life, humaneness, which is obedience to the law of love in thought, feeling, word and deed, is the only way to enduring physical health as also to lasting world peace.

Theosophy in New Zealand, Vol. 37, No. 4, 1976, p. 86

22
Spiritual Vision [1]

One cannot deny that there are certain difficulties and even dangers inseparable from the attempt to achieve interior vision at this period of human evolution. If one has followed this path in other lives and can live at least a part of one’s present life in retreat, then the practices of yoga, carried out under expert guidance are reasonably safe.

Those aspirants who are born in western bodies in this life, often find that their work consists largely of action, that their dharma now is active service of the world. Yet, to be effective, service must be wisely planned and intelligently directed and this demands a measure of spiritual vision.

There is a great need at the present time for originality of thought and action, for more personal realization of spiritual truth and less dependence upon book knowledge and the vision of others. We require far more first-hand knowledge of spiritual truth and far less vain repetition of second-hand information, if we are to stand firm amid the many diverse points of view, both religious and scientific, which are now being presented to us. The burning question for all would-be servants of the world is: How can each one of us establish ourselves firmly on the rock of first-hand knowledge? How can we know for our selves?

One answer is: By the development and use of the Intuition.

Here we are on perfectly safe ground, for everyone of us possesses the faculty of intuition in embryo; it is already beginning to show itself in the world as the power of synthetic or causal thought and especially in America, where it is known as the ‘hunch’. There is hardly a single subject upon which we cannot gain first-hand knowledge by the process of intuitive investigation. This demands that we free ourselves from the habit and limitations of analytical and deductive thinking, and, rising above the concrete mind, enter into egoic consciousness wherein intuition is the natural means of cognition.

Browning truly said: ‘To know rather consists in opening out a way whence the imprisoned Splendour may escape, than effecting an entry for a light supposed to be without’.

By clairvoyance alone we see only that which is without; we are limited to objective vision, and see but the form which hides the truth. We must possess the power to see, know and identify ourselves with the life within the form in order to discover truth itself.

These two, clairvoyance and intuition, used together, constitute a perfect instrument for research. But the truest vision is the intuitive; all supposed seership which is not based upon intuitive perception can never be perfectly reliable and scientifically accurate. The true seer must be an interpreter, for without the gift of understanding, all vision fails. Knowledge lies within us and there must we seek for it. Similarly, knowledge lies within the object of research, not in the form which covers it; for Truth is life, not form.

The following are among the many definitions of intuition which have been given:

‘Intuition is primary knowledge antecedent to all teaching or reasoning’.—Practical Standard Dictionary.

‘There is an intuition which is verily the Voice of the Spirit’.

‘Intuition is a recognition of truth at sight’.—Annie Besant.

H.P.B. [Helena P. Blavatsky] says ‘Intuition soars above ratioci-native thought; changeless, infinite; ‘that absolute wisdom’ which transcends the ideas of time and space. It is the ‘eye’ of the seer; a faculty through which direct and certain knowledge is obtained. It is ‘in the sanctuary of the heart’; does not waver between right and wrong; ‘it is clear vision’; in a region where truth dominates; as if all knowledge was brought to a head. “By will he collects his mind into itself’; it seems to act “in a vertical manner”. ’^{^[12]}

Emerson in his highest moments has the true intuitive vision as is clearly shown in such a striking sentence as:

‘Our globe, seen by God, is a transparent law, not a mass of facts’ (Circle).

‘And this, because the heart in thee is the heart of all; not a wall, not an intersection is there anywhere in nature, but one blood rolls uninterruptedly an endless circulation through all men, as the water of the globe is all one sea, and, truly seen, its tide is one’ (The Over Soul).

Of such a vision, such a knowledge, Mr Krishnamurti says:

‘Knowledge of the Self is life eternal; for the Self is the eternal; it has no beginning, and in the end, no death, and no birth. It is’.

A report was made by Professor R. A. Baker of the College of the City of New York, who with Dr Washington Platt of Syracuse had sent questionnaires to 1,450 scientists inquiring into their experience with hunches as applied to their work. Of the 232 who replied, only 17 per cent had never experienced the phenomenon; 50 per cent had done so occasionally and the remaining 33 per cent frequently.

The hunch, as defined by Professor Baker, is ‘a unifying or clarifying idea which springs into consciousness suddenly as a solution to a problem in which we are intensely interested’. ‘In typical cases’, he adds, ‘it follows a long period of study, but comes into consciousness at a time when we are not consciously working on the problem. It springs from a wide knowledge of facts, but is essentially a leap of the imagination in that it goes beyond a mere necessary conclusion which any reasonable man would draw from the data at hand. It is a process of creative thought’.

Hunches may have various degrees of completeness and accuracy. The overwhelming majority of scientists who reported having had them said that the revelations came as a central idea only. Several stated that when the central idea had presented itself, their minds then with great rapidity filled in the details. A small but notable minority said that a hunch presented the plan complete in all detail’s. Only 7 per cent reported that their hunches always turned out correct. The rest gave figures of correctness varying from 90 to 10 per cent.

Nineteen per cent said that their minds were fully conscious when the hunch came along: 28 percent said they were ‘on the margin of consciousness’, and 13 percent said they were unconscious. Forty percent were not clear or gave no answers.

Fifty three per cent of the scientists answering the questionnaire said that they deliberately used devices to create conditions favourable to the hunch. The commonest of these devices was ‘temporarily abandoning the problem and taking up other work’. Others included ‘a period of idleness and complete relaxation not spent in attacking any other problem; going over the problem just before retiring for the night; physical occupation or exercise’, and the use of stimulants.

Professor Baker, discussing the conditions for helpful action of the mind on the margin of consciousness and beyond, says: ‘We must have a great interest in the problem and a desire for its solution. Material should be stored in the mind in a systematic fashion and should be well digested, so as to be useful. There must be a sense of well being and sense of freedom from interruption. There should be an absence of obstacles to the proper functioning of the mind. And finally, there are certain types of direct positive stimuli to mental activity. This last includes some form of contact with other scientific minds, either through reading or discussion’.

The value of temporary abandonment of a problem is more than mere rest, Professor Baker believes. It allows the scientist to attack his work again from a new intellectual standpoint, especially if he has not worked on the matter for some time. ‘A problem unsolved remains in the mind as a challenge to its ability’, he says. ‘Again and again, semi-consciously, unconsciously, the mind attacks the problem. While we are consciously at work on something else this process continues.

‘When we finally take the problem up anew, the mind has made actual progress toward its solution. Sometimes, indeed, the complete solution appears in the form of a hunch. There are many instances of this recorded in literature as well as in the answers to our questionnaires’.

The above, in substance, was taken from an issue of The New York Sunday Times.

How is this vision to be attained so that it can be used with certainty and at will?

Upon this path of knowledge, as upon all others in the end, the aspirant finds himself flung back upon the life within himself. He must rise above the forms of things into the formless worlds, there to investigate; for, there, all knowledge lies open to him. To become a seer he must open up the unused channels between the higher and lower self, between the life and the form of the cosmos of his nature.

First we must be quite certain of our motive and of our goal. There is a grave danger in all attempts to awaken and use the higher powers of consciousness and the hidden powers of the body before the temporal man is thoroughly purged of all personal ambition and desire. The only permissible motive wherewith to approach the inner sanctuary of Nature and to develop increasing power, wisdom and knowledge is to become increasingly strong, wise and intelligent in the service of the world. The only permissible desire is for the union of the temporal with the eternal. All other ambition must steadfastly be sublimated into selflessness, all other desire transmuted into will. The would-be seer must become ‘passion-proof.

This consummation demands a regular regime of self-training and character development and a systematic exercise of the higher aspects of consciousness by meditation. Many teachers, eastern and western, have written upon this subject and the reader is directed to their many authoritative works for detailed guidance. The author has himself published three books on self-training and the study and practice of meditation: First Steps on the Path; Thus Have I Heard, and Be Ye Perfect.

Mr Krishnamurti is regarded by many as a great revealer to mankind of one way to find liberation and eternal peace. Speaking of self-training as a way to truth, he says:

‘By self-discipline I do not mean repression, but rather self-discipline through understanding, which will lead you to liberation—that poise of reason and love. If you would find truth, that discipline of the self, which is the seed of reason and love, must take place every moment of the day, must be focussed acutely in everything that you do. Truth lies in the process, not in the attainment. While living, manifesting, working in the daily life you find it. In the training of that self lies the truth—in nothing else’.

‘Right comprehension does not come in a flash. It is the result of continual, ceaseless struggle, all day long. It is by continual readjustment, shifting, destroying, gathering, that you acquire comprehension’.

To maintain successfully a discipline which takes place ‘every moment of the day’ and is ‘focussed acutely in everything that you do’ is indeed a difficult task. In order to succeed, the attitude of the aspirant must be that of all great men who have achieved success in any field of human endeavour, especially great explorers, inventors, pioneers, statesmen and financiers. The attitude is the same, but the goal is utterly different. The spiritual neophyte seeks not physical exploration, but the discovery of the Self; not the aggrandizement of the personality, but its disappearance as a separate organism; not worldly dominion and temporal power, but rather escape from the dominance of the world. Renunciation of temporal power is an essential step towards omnipotence; renunciation of temporal affection is essential to omnipresence and renunciation of temporal knowledge is essential to omniscience.

Much, however, can be learned from those who seek temporal rewards, the explorer, the inventor and the man of business, each of whom is but seeking his goal in his own way, and at his stage—which may be quite a lofty one—each is using appropriate means to achieve his fullest self-expression.

Mr Krishnamurti describes self-discipline and singleness of purpose as it applies to spiritual achievement:

‘The uttermost simplicity in the arrangement of life, an atmosphere of quiet recollectedness, a relentless concentration on the real, all these must be created to make the new life a reality. Comfort that puts to sleep the alertness and intensity of life, all bustle and hurry that drown the voice of life, all distractions that are for a life that has no purpose, all these must go; in the quiet of a wide-awake one-pointedness must the work be done’.

And again:

‘What remains after this process of elimination, of withdrawal, of destruction of all those unessential things? I will tell you what remains. A calm mind, and a heart that cannot be disturbed, that is pliable, energetic, enthusiastic. Balanced, strong, certain, ecstatic, clear and pure, resolute and determined, is the mind and heart of him who has rejected all these things’.

Of the final result, he says:

‘To be liberated, to live in the realm of the eternal, to be conscious of that truth, means to be beyond birth and death—because birth is in the past and death is in the future—beyond space, beyond past and present is the delusion of time. The man who has attained such liberation knows that perfect harmony which is constantly and eternally present; he lives unconditionally in that eternity which is now’.

Such, expressed as only one who knows can express it, is the method of achievement of spiritual vision; such indeed is the goal of human life.

Theosophy in New Zealand, Vol. 34, No. 2, 1973, p. 5

23
Spiritual Vision [2]

First-Hand Knowledge

The achievement of spiritual vision referred to in the preceding article in this series is won by gradual processes. To aid in their comprehension, a brief survey of the solution of human consciousness and its modes of cognition may prove of value.

The following chart indicates the stage of human development from the beginning of human life on this planet until the end of the world period. No chart of this kind can be entirely accurate, for extensive overlapping, repetition of the past, and foreshadowing of the future continually occur; it will, however, serve as a guide to Fifth-Race men who seek at this period to unfold and to use the powers which will be quite normal in later races.

SEQUENCE OF DEVELOPMENT OF HUMAN SENSES AND POWERS

Race	Sense	Consciousness	Objective	Apotheosis
1 2 3	Hearing Touch Sight	No dimension dimensional dimensional Physical action	Towards physical manifestation	Physical development and Self-realisation
4	Taste	3-dimensional Feeling	Emotional evelopment and Self-realisation	Realisation of The Supreme as Beauty
5	Smell	Perspective. Intelligence, Concrete and Abstract	Faculty of Analysis Lower Mental development and Self-realisation.	Omniscience
6	Vision of unity	Intuition Bliss	Faculty of intellectual synthesis. Higher Mental and Buddhic development and Self-realisation. Union with the Supreme.	Omnipresence
7	Vision of the Self	Spiritual will. Power	Nirvanic development And Self-realisation. Self-identification with the Supreme. ‘The dewdrop slips into the shining sea’.	Omnipotence

From this chart it will be seen that in the present search for intuitive, spiritual vision of truth, we are attempting to employ as an instrument of research a natural power or sense of Sixth-Race men. We are seeking to force Nature, to hasten the evolution of our senses beyond the normal rate of their development.

We have already considered the mechanism of consciousness, the force by which it may be operated, the character development and the self-training required for the awakening and use of spiritual vision. We may now proceed to examine changes in consciousness which accompany attempts to awaken and to use that power.

It is perhaps well at this point of the practical application of interior powers to utter a warning against too much self-interest, too much dreaminess into the other worlds and giving too much rein to the imagination. In all true research, we must be supremely alert, holding always in readiness the critical faculty and applying to our discoveries the sanest common sense. The effect of inner unfoldment must be to make us more and not less physically efficient and alive. If it makes us unworldly and inefficient down here, then it is not true spiritual development, and will not make us more useful servants of the Masters and of the world.

With this consideration always before us, let us suppose that we decide to become self-conscious in our own subtler bodies and on the planes of nature, to which they correspond. What do these things really mean to us? Very often merely a diagram or perhaps a convenient mental classification or reference file. That which is derived from a diagram is, at best, but from information. It has its value, but in this quest it must be supplemented by life knowledge.

If, therefore, we determine to gain a complete knowledge of our own constitution—and what more important study can there be?—we may well begin with the physical body. After attending to the preliminaries, concerning privacy, posture, relaxation, calming the emotions and harmonizing the mind, we may deliberately focus and maintain for some minutes our full awareness in the body, affirming: ‘This is my physical body, my instrument, not myself. I investigate my experience of my body and of the physical world with which I am surrounded. I realize myself fully as physical man’.

Then after a pause, rising in consciousness to the realm of feeling, if only in imagination at first, we may further affirm: ‘This is my emotional body, my instrument, not my self. My consciousness is focussed in it. I feel and know it. I realize myself as emotional man’. Gradually, from this state of positive affirmation, we may extend the consciousness and begin to respond self-consciously to impacts from the emotional world, to study and record emotional experience. During this process we must retain a measure of physical and mental alertness, recording, testing and experimenting with emotional consciousness.

Similarly, we may rise above the limitations of emotion, letting desire fall away, as we realize ourselves as mental man. We may gradually extend outwards onto the mental plane, feel the conditions there, study mental phenomena and our reactions to then. Again, we must repeatedly experiment, test and record.

By a supreme effort of will, we may the take the leap into the formless worlds, rise into causal consciousness, affirming: ‘I am not my physical body. I am not the desires which affect it. I am not my mind. I am the Divine Flame within my heart, eternal, ancient, without beginning, without end. More radiant than the sun, purer than the snow subtler than the ether, is the Spirit, the Self within my heart’.

Then after a pause in contemplation, we may affirm with all our power of realization ‘I am that Self, that Self am I’.

Eventually this powerful mantram opens out the consciousness into the blazing light of the spiritual worlds. But at first it must be followed by further contemplation in utter stillness and mental equipoise. Spiritual awareness gradually awakens, as the consciousness reaches the apotheosis of impersonality and for a moment, or maybe an hour, ‘the dewdrop’ of individual consciousness ‘slips into the shining sea’ of the consciousness of the Supreme.

By continuous practice along these lines we may gradually learn to live in ‘the shining sea’, and acquire the art of true contemplation in which alone the hidden and inexpressible glory of the Self is revealed. By steady perseverance we may enter into and truly begin to know something of the fiery power and Splendour of the ‘Shining Augoeides’, which is the true Self of man, and realize ourselves as the Divine Spark, which is the heart of the Eternal Flame. In Chapter V of my book The Science of Seership, I describe some of the results of this particular method of exploration of levels of consciousness.

Meditation does indeed reveal the existence of a fire aspect of man, as also of the universe. Within the heart of every atom, as every man, there exists a living fire, there bums a hidden flame. This spiritual fire is the manifestation of the third aspect of the Logos throughout all Nature. It is the Pentecostal Flame, it is the divine Afflatus, the fire of genius in man. It is the power by which all Nature is continually transformed and renewed.

At this present period of planetary life, under the impulse of cyclic laws, this hidden fire would seem to be burning more brightly and more powerfully than has been the case for many centuries. A planetary Pentecost would seem to be approaching, for the hidden fire is stirring everywhere. In the heart of the planet itself, in the earth crust, in rock, in metal and in jewel, in water and in air, in angel and in man, the universal fire is becoming newly self-revealed. An age of fire is fast approaching—an age of genius in every human activity, in science, in art, in government, and especially in religious life. Mighty forces are indeed stirring in our globe, are slowly being discovered by the chemist, the physicist, the electrician, the astronomer, and are being felt by artists, men of letters, as well as by men of action. They are manifesting as an inner driving power, and upwelling life, an inspiration to greater effort and a more magnificent achievement in every department of human endeavour. The aspirant is advised to discover and study this fiery power in himself and in Nature.

Of this fiery element, an angel sang: ‘In every rock, in every stone, jewel, plant, animal, and man, it ceaselessly exerts an influence in the direction of change; because of its presence nothing in Nature can ever stand still; it ensures the growth of the system. Its power is wielded, not only by the nature spirits who labour instinctively in the cause of change, but by the great fire-angels who consciously produce all changes throughout the system, so that the new birth which results may grow ever nearer and nearer to the likeness of its archetype in the mind of God. Thus, fire is “the power that maketh all things new” and change its universal watchword, the fundamental law throughout the whole realm of fire, the word by which its energies are freed and its denizens invoked.

‘When the spark leaps from the flint, divinity is revealed; when the fire is lighted on the hearth, the sacred Presence is invoked; where that divinity is revealed and that Presence is invoked, man and angel should both pay homage to that to which they owe their life. The days of fire worship must return; within men’s hearts and minds the sacred fire of the divine life must bum more brightly as each man knows himself to be the earthly counterpart of the central fiery Man who reigns omnipotent, whose throne is set both in his heart and in the fiery heart of the universe.

‘Fire is the parent of Spring, the promise of renewal in all worlds; fire dwells in the heart of man, fire warms his blood; in his invisible self he is a man of fire.

Hymn to Fire

Hail Spirits of the Fire!

In all your countless numbers,

In all your manifold degrees,

We greet you, Brethren of the Fire!

Oh holy Fire! Oh wondrous Flame!

Transformer of the universe, regenerator of all worlds,

Life giver to. all form.

The glory of Thy fiery power fills heaven and earth,

And all the wide dominions that lie between the stars.

Thou art the spark within the stone, the life within the tree,

Thou art the fire on the hearth, the Splendour of the Sun,

Thine is the hand which paints the roseate mom,

Thine the fiery beauty of the sunset sky;

Thine the warm breath of flower scented summer breeze,

Thine the power that maketh all things new.

Fire to Fire, we offer our souls to Thee,

Draw us close to Thy fiery heart,

That we may lose ourselves in Thee.

Oh Fire Divine! Bum fiercely in our lives,

That darkness, lust and hate may be dispelled

And human souls shine forth in purity,

With all the dazzling glory of the Sun.

Cleanse us oh lordly Fire; rejuvenate our hearts and minds;

Bum up the dross, recharge the will

And send us forth to labour in Thy name,

Thy chosen men of Fire.—Amen’.^{^[13]}

Meditation on these words will lift the aspirant into the realization of the One Flame and of his identity therewith.

As he serves, perfects his character and thus mediates, he will feel this fiery power stirring within himself, will become irresistibly impelled towards the attainment of union with the one universal Flame. On this mighty fiery tide he may ascend, following the fiery path of Enoch and Elijah, borne upon wings of flame into the surpassing glory of the Supreme. Such ascent is quite possible, for in this state of consciousness the Ego of a developed man dwells continuously.

From Egoic consciousness he may proceed to explore self-consciously the inner spiritual worlds, plunging into the fathomless depths of his own being and discovering the immeasurable power and Splendour of that God which is his deepest Self.

In the buddhic world is gained the first full realization of the unity of Life. There is union. There Truth is perceived direct. Subject and object disappear, for we are above them and perceive the one Life within them both. There too is the Lord of Unity, the Lord Christ, the perfected embodiment of the Christ consciousness in the Logos and in man. There also are all Christs, Masters, Perfect Ones, and we are one with Them; one with all that lives, one with Life in every form.

Illumined by that light we may go on questioning and adventuring, ever seeking new worlds to conquer, new realms to explore; certain of victory, we become conscious of growing power and self-mastery with every forward step.

The tears of Alexander are not for us, for with every forward step we take, new worlds to conquer are revealed, new peaks to climb, new lands for our adventuring. Even the atmic or nirvanic world is not beyond our reach, for we have an atmic vehicle.

Still higher than the Monad is the Logos, Our Lord the Sun, whose wondrous life pervades and sustains His’ solar fields. We must reach out and try to be one with Him, to realize His centre in the Sun,

His all-pervading Immanence throughout all worlds begin to know His mighty power, to shine with His wondrous light, and to become radiant messengers of His power and light to men.

Theosophy in New Zealand, Vol. 34, No. 2, 1973, p. 2

24
Meditation—Elixir of Life

(The following Talks in the form of Question and Answer were given by Mr Hodson at Pumpkin Hollow during his recent tour of the United States. They make fascinating and fruitful reading, covering many aspects of this important part of the spiritual life.)

Question: How do you prevent meditation from becoming nothing more than an exercise in thinking?

Answer: In our daily life we normally identify ourselves with our physical bodies—our flesh. It takes a real effort of will to realize that we have been under a delusion all the time. In yoga you must break that illusion and your mind is the instrument to use. Deliberately we practice, saying ‘I am the Spiritual Self until it becomes a reality. It is a quick refocusing of Self identity and a transcendence of the personal self. I have done it so long that I know it is a fact. This affirmation is an exercise and you must use it as such until the reality pervades the consciousness. It is like beginning to learn the piano. First you learn the notes, then you learn the fingering and the touch. After this you learn some airs and then you keep repeating them until you can play them correctly—eventually you can begin to interpret the subtleties of the music. Obviously the first stage is semi-automatic.

When you begin the second part, thought becomes less and less obtrusive and when you get to the affirmation, ‘I am the Divine’ the thinking process is almost stopped. A kind of realization in light is taking place—immortal, imperishable, radiant spiritual light throughout the universe. Thinking now takes on the quality of the higher manas—of intuition. With the final affirmation, ‘I am that Eternal Self, that Self am I’, thought ceases. Don’t think any more. Become as it were ‘demented’. I realize that this is advice which is for the average person very nearly impossible to follow since you can’t really still your mind. But in this and other forms of yoga it falls still. My mind, very early now, falls still as if mentality had become dissolved. If, in the middle of your meditation your mind falls still, do not disturb it. Don’t imagine that you must get on with the exercise if there comes a marvellous blessed moment when all is still without and within. Such a state means that the Ego and the Higher Self are continuing the meditation in the higher world. Don’t stir!

Question: In this meditation is the consciousness centred in the heart or in the middle of the head?

Answer: The idea of the meditation is ‘To become one with the inner ruler immortal seated in the heart of all beings’. The words, ‘the inner ruler immortal seated in the heart of all beings’, come from the Bhagavad Gita. In my opinion the meaning of the word ‘heart’ is the centre of existence—the heart of your nature. At the heart of your nature is the universal Deity. It is the Egyptian idea of heart. It has very little to do with the body. Seated in the heart of all beings means the heart of your nature. If you think of it as a sphere, it would be the centre. If I may speak personally, nearly always now—rightly or wrongly—all my meditations go on in the middle of my head. I find the spirit situated in the third ventricle of the brain—the hypothalamus. This morning when I said, ‘The Self in me is one—the Self which I am is one with the Self of all’, for some reason this morning it was the sun which was shining everywhere within and without. I slipped away into what you might call solar reflection—perhaps a partial identity with the Solar Logos in the centre of the sun.

Some people meditate in the heart—especially the more devotional types. The centre of consciousness is in the heart. Don’t think you have got to obey some rule. We are all different, therefore rules don’t really govern us. That was pure Vedanta which I did with you in this morning’s meditation. It is the meditation of the great teacher, Shri Shankaracharya. Quoting from his book, ‘The meditator peels the sheafs of the self from the atma one by one. What remains is the witness’. This is what we did this morning. We undressed ourselves as it were and got to the control core of our existence. It does require practice since it is an exercise, but sooner or later, with diligent practice, the intellection part does fade out until there remains only a still awareness which is often more vivid and marvellous than thinking. Remain in it and refresh yourself in it.

The exact words and techniques of this meditation may be found in my little pamphlet, A Yoga of Light (revised edition, 1966).

Sometimes it is well to start a meditation by, so to speak, charging the atmosphere with a chanting of the word—the sacred word ‘Om’ or ‘Aum’ which means ‘I am my Father’—‘I am That’—‘That am I’. It means unity and implies everything a meditating yogi seeks to understand. It is an invocation, a benediction, a promise and an affirmation. It is an invocation, to the God which you are—to the Divine; it is a benediction, a blessing, and an affirmation. The very sound vibrations of this magical, wonderful, simple syllable sets the brain cells going as it vibrates through the head and into the aura. To some extent, it releases you from body consciousness.

It is important that you remember that no words or affirmations or statements of any single member of the Theosophical Society is in the least binding or to be regarded as even a correct statement and least of all a final statement of either Theosophy or the truth. So in attempting to answer any question, I shall be merely offering my thoughts for consideration—for what they are worth and nothing more. Everything I say will be almost inevitably coloured by my experience and studies.

Question: Is there any special kind of breathing which should be used in meditation?

Answer: The Theosophical idea of meditation, as I understand it, is a method of orienting the mind toward abstract truth in the hope of ever deeper and deeper comprehension, not only comprehension with the intellect but ever deepening awareness and experience of truth itself and of unity with whatever source of truth there may be. While certain forms of breathing could be useful, my understanding and experience is that they are in no sense necessary.

The contemplation of the Divine is a mento-spiritual activity and it would seem that the sooner you forget the body and all its procedures the better. The more you concentrate on your body and its procedures the worse. Therefore forget the body—forget the self and become as soon as possible absorbed in the Divine. This may be a very general and unsatisfactory answer but it is what I believe.

Now there are forms of breathing which have certain effects in preparing the mind and body for such successful contemplation. The simplest of all is the slowing down of the breathing. All meditation should begin by seeing that the body is in a completely relaxed state—every muscle, every nerve should be completely relaxed. Then and then alone can the inner Self make the great flight ‘from the alone to the Alone’ as Plotinus calls it. Normally, when you begin to withdraw, your breathing becomes slower by itself without attention.

There is a form of breathing in which you breathe in through one nostril and out through the other. This is called the sun and the moon breathing or the positive and the negative breathing. This is done rhythmically with pauses, the idea, being to harmonize the positive and negative magnetic forces in the body by inhaling negative and positive prana. Thus complete bodily equipoise is obtained and the consciousness can be addressed to the highest truths.

I want to seriously warn everybody against any form of breathing in which the consciousness is fixed upon a part of the body—especially the sacrum and the solar plexus. The rule in occultism is that you should not concentrate on any organ or part of your body lower than your heart. In my opinion the ideal is to forget the body—get away from it into the consciousness of the Higher Self and beyond. In the beginning you may practice restrained breathing in which you inhale slowly in a controlled manner deep into the diaphragm, restrain the breath for eight, twelve, or sixteen counts and then exhale slowly. This is said to harmonize and sensitize the body but eventually such practices are unnecessary.

Question: In the meditation you recommend is there any stimulation of the chakras?

Answer: There is a place in yoga, which is the science of achieving union with the Divine or absorption therein, for knowledge concerning the various chakras and their functions and awakening. Yet, in pure meditation my experience has been that it is better to forget the whole mechanism of consciousness and get away from it into the highest state you can enter and be absorbed into the One light—into one vast ocean of light—like water in water, space in space, light in light as written in the Upanishads. When you even draw near to this state the bodily mechanisms including the chakras, just fade out of the consciousness altogether. Any quickening or awakening of the chakras occurs naturally without your attention.

The word chakra is a Sanskrit word meaning wheel and is applied in occultism to seven whirling centres of soul force in the Etheric, Astral and Mental Bodies. They function as channels for the inflow of certain energies into the physical body and as gateways for consciousness out of the physical body. For the latter function the most important is the chakra at the top of the head known as the Sahasrara Padma or the Thousand-Petalled Lotus. If you want to concern yourself with chakras and the forces which energize them, I would advise keeping to the Sahasrara chakra which enables consciousness perhaps to free itself more readily from the limitations of the body.

Question: Isn’t it selfish to spend much time endeavouring to attain a supernormal state of consciousness?

Answer: It depends on the motive—the ideal motive in yoga is to be more effective in the service of your fellow men which of course is totally unselfish. It is an axiom, so to speak, in occult philosophy that there is only One Life and that all appearances of separated individualities are elusive. This one all-pervading, preserving, vital power, life and consciousness is likened to an ocean pervading every atom in all things and blending them in unity. Thus we are all literally one. So far as man is concerned we are without divisions of any kind—we are a unit.

Is the monk in his cell, the nun in her cell, the yogis in jungles, caves and ashrams—all those who have deliberately withdrawn from the world and their fellows with the object of concentrating on the attainment of this realization—are they selfish? As far as I can answer I would definitely say no, since attainment of oneness with the Infinite by any one unit of life is shared by all. An upliftment of consciousness or increase of power in any one individual thrills throughout the whole of humanity and is shared by all since we are one. The motive must be to attain a realization of unity with the Divine.

I must qualify this answer by saying that there are people who think they can increase their power over others and bend them to their will through occult means. That, of course, would be entirely selfish.

Motivation is the deciding factor.

Question: How can one control his wandering mind and emotional upsets when he tries to meditate?

Answer: This is a personal problem and can be solved only by personally examining an individual to find out the root causes of his troubles. You must know the whole case through and through from childhood on. A general answer is to forget your personal self altogether. The key to spirituality is self-forgetfulness and it is also the key to happiness—in fact it is essential to happiness.

Yoga is a process of self-forgetfulness how to get rid of self, if you like. I am not my body. I am not my emotions. I am not my mind—these are the garments that I am wearing. I am my true essential Self—I am That. It is as if you removed all your clothes and stood naked in the presence of the Supreme. Each day, in privacy, with the body relaxed, the thoughts must be withdrawn from the transient, ephemeral world around us and centred on the eternal verities and held there with the realization of oneness with all—‘I and my Father are One’. Or, in the words of the Hindu sage, ‘I am in my Father and I in you and you in Me’—oneness, oneness, oneness! Forget your self and get on with the great work of the spiritual Self which brings increased efficiency, increased capacity, increased mastery of life.

If you are going in for occultism, at the very beginning you must arouse and exercise your will. Nothing can be accomplished unless you are really determined about it—determined with a certain finality. Bring the will to bear—that is the answer to your question. Rise above your problems and have done with them.

Question: Does a time come when you are too old to practice these spiritual disciplines?

Answer: No, as long as the brain has the resiliency and capacity to think upon the eternal do so. When the brain becomes too affected by the ageing process you may have to stop. Meditation and contemplation of the Divine is one of the most health-preserving and youth-preserving procedures you can follow. If you touch the higher consciousness, you touch the elixir of life. You plunge into it and are, as it were, new-born each time. Thus effective meditation keeps you young.

Question: To succeed in meditation do you have to be a vegetarian?

Answer: No, no, you don’t have to be anything. In Theosophy there are no rules of life. Everybody does exactly as they like so long as they leave other people equally free and don’t infringe on their freedom. There are no demands for vegetarianism in our movement.

Nevertheless, let us look at this question—let us analyse it. Most of the occultists from Pythagoras through Plato including Indian ashrams of today insist on vegetarianism. Why? It is not a rule imposed by an Adept or a. guru or the head of a school—it is a law of nature. According to a German aphorism, ‘What you eat you are’. There is a certain truth in that since by absorbing and building into your body animal tissues, animal foods and animal matters which have been subjected to the influences of the next kingdom below us, you, in a sense, animalize yourself. Nowadays, in psychosomatics, it is very well known that emotions have a very powerful influence on the body consciousness. Nearly all food animals die in horror, anguish and terror and that is implanted in their cells. When those cells become embodied in a human being one presumes that the anguish, horror and terror enter with them into the psyche.

The objective of meditation is the realization of unity with all. When that unity is even approached, there is a strange and wonderful feeling of compassion, a sort of sublime and gentle tenderness for everybody and everything. Thus, ideally, one hesitates to kill any living thing out of compassion. There is an indescribable and immeasurable amount of suffering inseparable from the meat trade so if you eat meat so it is said—you are associating yourself with that suffering. You are allowing yourself for your pleasure—you may think it a necessity—to associate with and participate in, the horrors of the abbatoir and the slaughter house. Now all this is contrary to the ideal of spirituality.

The purpose of the physical side of meditation, the breathing and the postures, the chanting and any work you may do on your chakras—the purpose of all of that is solely to make your whole being more and more sensitive, more and more refined. You develop, as it were, from long wave, through medium on to short wave reception of signals from your heavenly Self. You therefore take care to build into your body only materials which will enhance that sensitization. This is why the leaders of occult schools insist on their pupils being strict vegetarians. The Hindus have this beautiful idea which they call ahimsa, or harmlessness. The ‘a’ is negative in Sanskrit and himsa means hurting. Thus ahimsa means non-hurting in thoughts, emotions, words, hands, voice or person. Essentially this is yoga since the goal is to become absolutely compassionate, loving and kind to all both humans and animals. It is a glorious ideal. Meat eating contradicts this ideal so they teach us against it as being contrary to the laws of nature. Meat eating bedulls the body, whereas the ideal of yoga is to make it more sensitive. It is like driving your car with the handbrake on all the time. The same is true of alcohol and tobacco. However, we theosophists are of course entirely free to make up our own minds on these matters.

Theosophy in New Zealand, Vol. 30, No. 3, 1968, p. 55

25
Pathways to the Source of Light

A CONSIDERATION OF MENTAL ACTIVITY IN MEDITATION

In successful meditation three states of consciousness are entered and passed through. At first the mind is concentrated upon an object or an idea. Meditative consideration of the subject then follows. As this continues, mental activity tends to decline. Stillness descends upon the mind, consciousness becoming absorbed in thought-free experience of existence as pure Being. Identity with the Eternal Principle is realized.

Absorption in infinite Light and Life is the goal, and effective concentration is the first step towards it. If an object is chosen for this purpose, comprehension of its functions should be sought. Concentrating upon a cell, for example, one may consider its chromosomes, then its chromatids, and then their dispersal at cell division into the two daughter cells where, mysteriously, partners are obtained. The transmission of parental characteristics may be thoughtfully considered in search of the forces, processes and laws under which such phenomena occur. The life principle in the cell may be sought, sensed and eventually realized as a universal property of all organisms. Cell life thus becomes a gateway leading to universal Life. Passing through inquiry, conjecture and analysis, one is gradually led to the thought free state. The particular vanishes; the universal is revealed. Stillness pervades the mind, which has thus moved from concentration through meditation and contemplation into idea free absorption in the ocean of Life.

If an idea rather than an object is chosen, the mind may be fixed upon the Spirit-Essence which is the core of man’s existence. The fact that this Spirit in man is divine, eternal, free, may then be dwelt upon. This thought may, in its turn, be extended to include that of the unity of the Spirit of man with the Spirit of the Universe. As this pathway is followed, the divinity of the human Soul and the oneness of existence begin to become realities. Deep, interior silence falls upon the mind as realization of identity with universal Spirit gradually becomes the entire content of consciousness.

Such is a brief, preliminary description of mental and supramental procedures in successful meditation. In the main they are three—concentration, meditation and contemplation—all of which depend upon a measure of thought control. Fixity of thought is at once seen to be essential to self-illumination.

How is thought control to be attained? Unwavering concentration upon an abstract idea is admittedly difficult, except for those with a natural facility for metaphysical thought. Arjuna says in the Bhagavad Gita: ‘The mind is verily restless, O Krishna, it is impetuous, strong and difficult to bend. I deem it as hard to curb as the wind’. The Lord Shri Krishna replies: ‘Without doubt, O mighty armed, the mind is hard to curb and restless; but it may be curbed by constant practice and by dispassion’. By constant practice and dispassion, ‘thirstlessness of mind’, mental activity may be brought under control. To become expert, one evidently needs to practice constantly and to develop personal disinterestedness until the poise of indifference is attained.

For some temperaments the procedure of the dissociation of the Inner Self from its vehicles provides the mind with the interest upon which concentration depends. Strong mental affirmations that the bodies are not the Self, which is distinct from them, provide the mind with subject matter that is neither wholly abstract nor wholly mundane. Affirmations of one’s true identity as an immortal, spiritual Being can gradually lead the mind away from thought upon the bodily nature into experience of Egoic existence. A measure of mental control is needed in this, also, and the united powers of the will and the mind must be brought to bear in order to achieve the required concentration. If at the beginning the mind should wander, it should be brought back along the pathway by which it went forth, thereby achieving both stability and control. These are important, since without them the movement of the mind into the meditative condition will not occur and the later thought-free contemplative state will be unattainable.

Interest is the key to successful concentration. The mind does not tend to wander unduly when one is interested in a book, a film or a stage performance. One may usefully practice thought control by first concentrating the mind upon a concrete object, and then upon deeply interesting ideas associated with it. Mental skill is thereby developed and eventually the power will be attained to concentrate upon an idea or a principle, rather than upon an action or a form.

The devotee may think at first of something quite objective but which, like all objects, is an expression of a universal power or an abstract principle. A plant, a leaf, a flower or a seed will serve. As stated, the cell may then be considered. The presence of an interior, vital principle drawn from a universal Source is assumed. Meditative thought is then changed to self-identification with the life principle within the cell. Thoughts about separate objects become invalid as the current of awareness is directed with firm resolve into the ocean of universal Life. Realization of unity with that Life may then be achieved. Inorganic substances can similarly be used as gateways leading to the experience of oneness. The fact that all atoms are concentrations of cosmic electricity may be dwelt upon until the idea of atomic units disappears. The I-thought is gradually transcended as identity with the universal creative and propellant power begins to be known.

In due course a very desirable, even essential, mental state supervenes. This is an effortless equipoise which deepens into complete tranquillity of mind. A profound peace descends as if the mind had become dissolved into its Source. This poised stillness is a threshold state, leading to complete abstraction from the Personality and its concerns and to absorption in the Essence of all that exists. When, like an absorbed waiting, this mental stillness descends it should not be disturbed. It is not brought about by a deliberate silencing of the mind, but is a natural result of the cessation of mental activity when supramental fields of awareness are entered. Practice enables one to develop the ability to ‘fall’ at will into this condition of interior silence. A centre of radiance gradually reveals itself as if from above or within the stilled mind. This is the shining of the light of the Monad, itself a ray of the Light of the Logos. If the radiance is observed without mental action, the centre of self-awareness becomes dissolved and lost therein. Such an experience has no thought content, the mind being at rest in awareness of infinite Being.

Such, briefly and but partially described, is the journey, along the inward pathway to the Source of Light and Life and Power. Such is the way to ‘the ocean of reality filled with the nectar of bliss’.

The Theosophist, Vol. 80, July 1959, p. 263

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Knowledge is Power

Sources of Individual Power

Since the golden age of ancient Atlantis, when members of the Great White Brotherhood [the term ‘White’ is used to denote ‘good’ or ‘positive’ as contrasted to ‘Dark’ or ‘Black’; ‘Brotherhood’ is used with no gender bias intended] lived amongst the people as priests and kings, there has probably never been a time when knowledge concerning occult forces and unseen influences was so freely given to the world as at the present.

The knowledge now in our possession concerning thought power, will power, love power, and the power of the angels, entails upon us a very grave responsibility for its due and proper employment. We cannot separate responsibility from knowledge: it is not possible to accept Theosophy intellectually and to disregard or deny it physically without sooner or later suffering grievous consequences. It is worth our while, therefore, to consider what use we, as Fellows of The Theosophical Society, can make of the knowledge and therefore the power which is at our disposal.

Let us begin by analysing the power available to each one of us. It is woven of many threads and is composed of at least four main strands. There is the power of the Personality, the power of thought, of feeling and of action. Then there is the power of the Ego, the power of the Spiritual Will, Wisdom and Compassion, and the fire of Spiritual

Intelligence. The threefold Ego is a source of power far greater than anything normally expressible down here in the Personality. Beyond and within the Ego, Monadic power resides deep within the heart of each one of us. It is drawn direct from the mighty power of the Logos Himself. It is the germ in man of omnipotence, omniscience and omnipresence, the triple faculty which every human being will one day develop to the full. This power is incalculable, inexhaustible and ever available.

Behind these three sources of individual power exists their source which is the power of the Logos. As we are cells in His being, so we are partakers of His power and His glory. The power of the Creator, Preserver and Destroyer of the Universe, is within each and every one of us.

Scientists have discovered an energy in matter which, when released even from a single atom, may destroy a continent. What therefore must be the nature of the power within the human Monad? An unbroken chain of reservoirs is established between the inexhaustible Fount of Power which is the Logos and the Personality of each one of us. The Monad and the Ego may he thought of as locks in the ‘canal’ by means of which that power is conveyed. In terms of broadcasting, Monad and Ego are as secondary and tertiary relay stations or, to use electrical terminology, are transformers which step the power down, decreasing the voltage by the resistance which they offer to its flow so that it may safely be manifested at the lower level. Without these living ‘rheostats’ the manifestation of the Logoic power would be utterly shattering down here.

The Infinite Power of the Masters

In addition to this fourfold power of every man, further potency results from the fact that Fellows of The Theosophical Society are all channels for the almost infinite power of the Masters of the Wisdom each of whom is a mighty Lord of Power. In Their graciousness they have offered Themselves as additional Sources of power and light to those who come forward to participate in this special branch of Their work. Every Fellow of The Theosophical Society has a definite link with the Masters Who founded it, which forms the channel through which this added power can flow. When discipleship is reached—and this inexpressible privilege is not beyond our reach—the connecting link is said to disappear because the disciple and his Lord become one. Then, in so far as he can fit himself to convey it, the whole of the power of the Master is at the disciple’s disposal. The disciple becomes an Adept at his level and all the powers of Adeptship are at his disposal because he is utterly one with his Adept-Guru. That is why it is so important that all who aspire effectively to help the world should press forward on the occult path; for the nearer a man comes to his Master, the greater the measure of power which can flow through him to the world. Occult development enables a man to cut out some of the intervening transformers, to bear the strain of the higher voltage. The training and the self-discipline which the spiritual life demands are intended to produce a set of vehicles which can convey potent spiritual forces without being shattered.

All these privileges and opportunities are by no means limited to any one set of human beings. Every member of the Christian Church has a link with the Lord Christ, which is equally a channel through which an aspect of His power can manifest. The same is true of the members of every great World Faith.

The Ministry of the Angels

The power and inspiration of the Angelic Hierarchy is at the disposal of all men. The Ministry of the Angels is a living fact. By study, meditation and service in co-operation with them, man can share ministration and win their co-operation in every altruistic endeavour (See The Brotherhood of Angels and of Men, The Angelic Hosts, The Coming of the Angels, by the Author). Never let us complain that we are useless and have no power of achievement and of service. Let us forever get rid of that illusion, for there is no limit either to the present need of the world or to the power which every single one of us has at his disposal.

Humility is an essential virtue in the spiritual life, and we should ever remember that all power is God’s power and that man is an image and representation of his Creator.

Realization of the mighty power at our disposal must not make us egotistic, for that power is not ours. We are merely the pipes that carry it, and the more we think of ourselves as pipes and the less as important personalities the better will our work be done. A pipe serves best when it is straight and least well when it has bends and kinks in it. Let us at least be straight (impersonal) pipes! Perhaps some of us do not like the idea of being nothing more than a straight pipe, but if we are to succeed in occultism we must be ready to make this sacrifice of Personality and to regard ourselves as receivers and conveyers of power.

From this examination of some of the currents of power available to every Fellow of The Theosophical Society, let us consider how we can make use of them. Our task is to find a means of tapping and distributing power throughout the world. In the spiritual life there is a law which might he called the law of flow. We shall not be able to release these powers if we desire them for ourselves. Only as we offer ourselves as channels can they flow through us. In other words, we must he outward turned, open-hearted and actively at work.

Meditation

The most practical method of tapping power is that of meditation. All our endeavours to raise our consciousness to the higher worlds have as their ultimate end in terms of power to tap and release the energy of those levels. No one can do that for us. Each must set his will to the task for himself, because both the source and the channels are within us and we alone can turn on our particular current. Even a Master cannot do this for us. If our lives are dedicated to Him He can and does inspire, illumine, strengthen and uphold us, but He cannot turn the tap on for us. We must do that for ourselves and regular daily meditation is the way.

When we have contacted the source of energy within ourselves, how can we release it? To radiate power upon the world demands a conscious effort of will. We must determine with all the will power at our command that this mighty force which is in us shall flow out through our hearts and minds and fulfil the particular task for which it is invoked. We can do this at regular times in our meditation and also in our daily lives whenever opportunity offers. We should always be watching for such opportunities. In most large cities, for example, where there is so much misery, so much that is false and meretricious, so much pseudo-gaiety and glitter thinly veiling the grinning skeleton underneath, there are countless opportunities for pouring out spiritual power.

In fact, to awakened man the problem consists of the selection of opportunities rather than the search for them.

When we regard the world with the open eye we see all around us those who are in need and who may have been guided in our direction in order that we should give them a measure of the blessing which is ours to convey. Eventually the flow of force becomes continuous and almost automatic as the sense of kinship with all beings deepens and compassionate love leads to their service.

A student of Bishop Leadbeater’s, who was a pupil of one of the Masters, was employed in that way without his being conscious of it. A meeting was being held, and whilst it was in progress Bishop Leadbeater noticed that a great stream of power was flowing through one of the pupils present, he traced it and found that it was being sent from one of the Masters to a man who was lost in the bush hundreds of miles away, in order to guide him to a safe return. The Masters will always choose the line of least resistance for the flow of Their power, and those of us who know of Their existence and who have offered ourselves to Them, ought always to be the line of least resistance.

Thought Projection

Another way in which we may radiate power is that of group meditation, and in the New Zealand Thought Projection Scheme I have suggested a means whereby any of our members who live near together could meet regularly for short meditations, invoking power and blessing upon the nation and the world.

In all our big towns, which are so full of apparently insoluble problems, areas of vice and darkness would gradually disappear if we who possess knowledge of the power at our disposal would employ it for that purpose. Thought Projection Groups are now meeting regularly in our New Zealand Lodges, and by means of meditation, affirmation, and the radiation of power and truth, are assisting in the solution of national and international problems.

I believe we could rapidly change the face of the earth and make war impossible if the 30,000 or more Fellows of The Theosophical Society worked regularly in this way.

Members everywhere could meet in groups, withdraw themselves mentally from material pursuits and anxieties, sink their individual consciousness in that of the group, unify themselves, becoming for a time one living organism, over-riding the illusion of separateness. After this, directed by a competent leader, they may raise the group consciousness plane by plane through the Astral and mental levels to such heights of consciousness and sources of power as by practice they could reach. For example, they might aspire to release the mighty power and blessing of the Christ consciousness by meditating upon the presence of the Lord Christ and using such a sentence as ‘Where two or three are gathered together in My Name there am I in the midst of them’. This magical sentence which is not only a promise, but is also a statement of natural law. By meditation upon it the consciousness of the Lord may be touched and the group unified with Him, touching the ‘hem of His garment’ so that some of His virtue might flow into and through the group. Finally, invoking the angels and using the whole of the will power which each member possesses, the group might project the descending forces out upon the world, into the slum area of their city, into the regions where the war is causing such terrible suffering, into hospital, asylum or prison. Or they might pour out a concentrated stream of resistless power upon the whole world before which all evil would melt away.

In such ways I feel that we Fellows of The Theosophical Society may prove ourselves worthy of the priceless treasures of knowledge now being given to us so freely, may help the world in a truly wonderful way. At the same time we may take our share in the great conflict which is now taking place between good and evil, and so perhaps take upon our shoulders a little of the heavy burden which They, the Holy Ones are bearing Who live and labour ceaselessly to save the world.

Theosophy in New Zealand, Vol. 7, No. 1, 1946, p. 13

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Group Meditation

We can expel all evil influences and presences by the force of our own will, and, by the aid of the angels, charge the atmosphere with living light and power. Afterwards, by their presence, they will guard the place and maintain the purity and harmony which have been produced. The dark areas of vice, disease, and poverty which sully so many of our cities may be cleansed, and even permanently purified, by continuous endeavour along these lines.

Group meditation is always a most effective way of achieving these ends. Those who are one-pointed, and united in their aspiration to serve by these methods, may well form groups for this special purpose. Seated in a circle, they should direct their thoughts to harmony and unity, until they feel themselves and their angel co-workers to be one. Then the leader may invoke the power and blessing of the Lord of Love, using such words as these:

“O Holy Lord of Love, Teacher of angels and of men,

We invoke Thy mighty power in all its Splendour,

Thy undying love in all its potency,

Thy infinite wisdom in all its perfection,

That they may flow through us in a resistless flood into this place (or person).

Before the living stream of Thy resistless power all darkness shall melt away; the hearts of all men shall be changed, and they shall seek and find the way of light.

AMEN”.

A period of silence and meditation should follow this prayer, and, as His glorious power descends, the group should project it, with all the force and concentration of their united wills, upon the place or person chosen as the recipient of their aid. Then the angel members of the group may be directed to act as bearers and conservers of the power, and to labour in the cause for which it was invoked.

As the power available to those who know how to call it forth is boundless, and as the angels exist in countless hosts, there is no limit to the number of causes or of people who can be helped continually by this means. If our hearts are open to the sufferings of men, and we practice co-operation with each other and with the angel hosts, we shall soon become Adepts at this work, thereby widely increasing the range of our activities and our usefulness in the world. We may, for example, undertake to help all the patients in a hospital or nursing home, the inmates of a prison, or the staff and patients in an asylum. Daily we may pour the power of our prayers into these places, invoking a host of‘shining ones’ to enter them and drive away the atmosphere of suffering and depression, and to exorcise the powers of darkness and disease. The angels will answer in their thousands, and, as we work regularly with them, as is already being done by certain groups, they will become an absolute reality to us; we shall discover, with growing joy and wonder, that a great power is in our hands, enabling us to become radiant centres of spiritual life and blessing in the world.

Theosophy in New Zealand, Vol. 38, No. 4, 1977, p. 87

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The Importance of Relaxation in Both Meditation and Daily Life

When in incarnation, a person’s spiritual life is lived in two worlds—superphysical and physical. The first includes the life of the Ego in its Higher Mental, Lower Mental and Astral Bodies. The second is lived during waking hours also in a physical body. The whole art of successful meditation depends on the harmonization of these two aspects of human life. The superphysical must find increasingly adaptable conditions in the physical when awake for the successful living of the occult life day by day. One great necessity for this harmonized co-existence is a poised, harmonious, relaxed and of course intelligently directed bodily condition.

The first step in successful Yoga, therefore, must be the attainment and maintenance of as perfect a degree of bodily relaxation as possible. Every muscle, nerve and atom of the body and organ of the brain must be completely relaxed. Sometimes the body may seem to be at rest, but close examination reveals that the brain itself and the thoughts which it is made to express are not sufficiently in an easy flowing, relaxed ‘motion’ or condition. Hence the advice given to us all by our Teachers includes the paying of due attention to the condition of body and so of the mind-brain. Before the mental and Egoic aspects of meditation, helping and healing are undertaken, time and attention must be paid to the attainment of the completely necessary conditions of a relaxation which is so complete that the body feels as if it were floating. Only then may the inner part of oneself and the contemplative procedure function with complete success. When time permits, therefore, we should not begin mentally to repeat our meditative affirmations until we have managed to get the body into a completely unstrained, totally relaxed condition—yes, as if ‘floating’. Then, and not really until then, is the brain-mind able to ‘know’ the inner Self or the inner Self to make itself known to the person whilst awake; for tension proves to be an almost absolute barrier. Furthermore, it can be quite dangerous since, when habitual, it imposes a strain on the brain and nervous system—indeed, on the whole body. So, the ideal is:—‘A relaxed and comfortable posture followed by thought upon and mergence in one’s higher Self, the God within. As this begins even to become real, then realization of the identity of one’s own divine Spirit with THAT of the Universe is affirmed and then surrendered to. Such is the meditative life’.

Theosophy in New Zealand, Vol. 37, No. 3, 1976, p. 66

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The Radiation of Power

Knowledge is power and the possession of power entails responsibility; therefore, both pupil and teacher have serious responsibilities towards one another.

Every Theosophist almost automatically becomes both pupil and teacher, and the knowledge which he receives and imparts is of a nature which inevitably places a heavy burden of responsibility upon his shoulders. Theosophy is the essence of knowledge and therefore places its students in direct contact with the essence of power; the ultimate object of the teacher of Theosophy is to lead each of his students to the very centre and source of all power—the God within himself.

Yet how often do we hear our students complain that they feel so weak and ignorant, and that though they have studied Theosophy for years they are not conscious of any special increase of power in their lives. Humility is undoubtedly preferable to excessive self-assurance, but carried to excess it is almost as great a barrier to progress as pride.

Such humility as that described above ceases to be a virtue and almost becomes a vice; it is referred to by the psychologist as an inferiority complex; so many of our brethren seem to be afflicted with this difficulty that one sometimes wonders how far it is sincere and how far a pose assumed as an excuse for failure to use the power which an intelligent study of Theosophy cannot fail to put into our hands.

There is no theosophical teaching more fraught with power than that concerning the control and direction of thought: by the proper use of the knowledge given us upon this subject we both as individuals and as lodges, ought to become radiating centres of power.

In order to radiate power continually we must first place ourselves in contact with a supply which is relatively inexhaustible. Does such a supply exist, and, if so, by what means can we tap it?

Let us examine some possible sources of power and the ways in which it may be contacted and released.

There are two directions to which we can turn in seeking for power; we may look inwards, to the centre of our own life, or outwards to some exalted being so evolved that the power within him is for ever pouring forth for the helping of the world.

Our knowledge of the constitution of man is our surest guide in the first mentioned direction. We know that, as sparks of the divine flame, we are in direct contact with the inexhaustible reservoir of power of which the Logos of our system is the expression, and that He in His turn is in touch with a still greater source, which is the universal supply of power for many systems; and so on and on, until we approach that unthinkable state—absolute power. Between absolute power and man on any planet there is an unbroken connection: the links in the chain of reservoirs, or, in wireless terms, the receiving and transmitting stations, are so devised that the voltage is reduced, step by step, as it passes through the rheostats of Nature, from the absolute source to the ultimate expression.

If we would switch on the power we must study the mechanism until we become familiar with every part; in terms of water power, we may think of a reservoir high up amongst the mountains, connected with the plains by a series of smaller reservoirs through which the water flows, passing through canals and locks in its descent and finally irrigating the fields below.

In wireless terms, we may conceive of a vast central generating and transmitting station, in inter-universal space, which is the ultimate source of a boundless and inexhaustible power, that is continually being transmitted throughout the universe and as continually renewed. It is transmitted in three wavelengths, to which have been given the names of ‘creation’, ‘preservation’, ‘destruction’. On these three themes the central station broadcasts a continuous series of essays or sermons of which no two are the same—each is complete in itself and expresses an aspect of truth. The eternal succession of broadcast essays results in an ever more perfect and complete expression in terms of time and space of the absolute and eternal verity.

A symphonic concert is being continually broadcast from this central station throughout the whole universe. The three motifs, upon which the unbroken and unbreakable series of symphonies is composed, are ‘creation’, ‘preservation’ and ‘destruction’, and upon those themes the universal Musician continually enlarges. As He plays He transmits. Vast choirs of angels serve Him as orchestra and chorus; countless myriads of beings—human and non-human—serve Him as instruments through which His breath may flow, as pipes in the vast organ upon whose keyboard He plays His triple-motived symphonies throughout all eternity.

To know what means we have of tapping the universal energy we must first be clear as to where we stand in this vast scheme of power transmission. The internal series of locks, stations or transformers from man to the Absolute, are according to Theosophy:

Personality

Ego

Monad

Logos of a system

Universal Logos.

Each of these is triple, so that we have:

Personality: Mental

Astral

Physical

Ego: Will

Wisdom

Intellect

Monad: Atma

Buddhi

Manas

Logos: Creator

Preserver Destroyer

Universal Logos: Eternal Creation

Eternal Preservation

Eternal Destruction

Let us place these series of triplicates in diagrammatic ratio relationship and see the various circuits along which power flows.

A glimpse of the Splendour of the system may be gained by meditation along these lines and by the thought that there are unknown multitudes of beings in existence and every single one is in direct contact with the Central source by a system similar to that expressed in the Diagram. Presumably there must be an infinite number of Logoi, of monads, egos, personalities and group souls, each expressing power through myriads of forms. Knowing this, have we any right to allow ourselves to think for a moment that we have no power? That we have no contribution to make to the scheme of things?

When we look for power outside ourselves we turn first of all to the Great White Brotherhood. This is a synthesis of many streams of force: the power of each individual member, the power behind each of the great offices in the Hierarchy, the reservoir of power by means of which each of the world religions is supported and nourished during the absence of its Founder from the physical plane. The other outside source is the power of the angelic hierarchy. Let us briefly consider these in their turn.

Everyone who has been officially accepted into any of the great religions of the world, by the prescribed ceremonial, has a direct link with its Founder. While it is true that in many cases this link remains unused, it is also true that it can be vivified and employed as a means of contact both with the World Teacher and with the reservoir of power, established by Him for the support of that particular religion throughout the centuries of its existence after His physical presence had been withdrawn.

Every Christian, Buddhist, Parsi or Hindu, for example, has been given the right to invoke these mighty forces with absolute assurance of an unfailing response. The descent of the power will be in direct proportion to the degree in which his religion is to him, a living reality and to his capacity to serve as a channel for distributing its power to the world.

Every member of the Theosophical Society has a similar link with the members of the Great White Brotherhood and can draw upon Their power. A Master has said: ‘When a man joins the Theosophical Society I look at him’; that ‘look’ means far more than a physical or even occult glance; it means that every F.T.S. [Fellow of the Theosophical Society] is included within the consciousness of the Master, is known by Him, and has a magnetic link which need never be broken, but which may grow by use until it becomes the living union between Master and disciple.

All Masons have a similar link with the ‘Venerable Master of the Wisdom who is the Head of all true freemasons throughout the world’—the mighty Chohan, Prince Rakoczy and each can draw upon His power and upon the reservoir of Masonic power on this planet.

The Great World Teacher may be reached by at least three different and distinct channels: one is the link through membership of a world religion, one through membership of His ‘Order of the Star’, the third and most direct link is that of man’s own innermost nature (.Buddhi), the Christ principle within him—whether it be still asleep, born as a babe, or is beginning to shine forth ‘in the measure of the stature of the fullness of Christ’.

By these close contacts, which the Great Ones in Their divine compassion make with Their younger brethren, a means is given to us not of contacting Their power only but also that of the Logos, which is so marvellously manifested in and through Them.

In a similar way the power of the Deva hierarchy can be contacted and drawn upon by anyone who will fulfil the necessary conditions. I have not the space to deal with this subject at all fully here, but would refer those of my readers who are interested to my book The Brotherhood of Angels and of Men.^{^[14]} It is sufficient to say that the great orders of the angels stand ready to assist us in all our undertakings, providing that they are in accordance with the great plan: the power of the Lady Mary and Her hosts of angel servers is ready to be freely poured out in all work for the upliftment of the womanhood of the world and the exaltation of the ideals of love, marriage and parenthood; that of the Archangel Raphael and His hosts for all work of healing; that of the Archangel Michael for all work in which resistless floods of power are required.

As our knowledge of this subject grows, we shall learn to co-operate more and more fully with the angelic hierarchy and in that co-operation we shall see the dawning of a fairer day on mother earth—a day in which the culture and sense of duty of Ancient India, the knowledge and power of Egypt, the purity and occult lore of Chaldea, the beauty of Greece and the love and self-sacrifice taught in Palestine shall be united in a glorious synthesis of all that was best from the past and all that is most beautiful that has been developed since those great civilizations passed away. And on that day Angels shall once more walk with men.

Having traced to their source some of the various powers which are at our disposal, let us see how we can contact and release them in the service of the world.

The one great means of contacting and releasing these various sources of energy is by meditation. By meditation alone can we raise our consciousness to those levels at which these hidden energies are stored. The first essential, therefore, is that individually and in groups, we should practice the science of prayer and meditation and tap the interior sources of power. The connections between the Personality and the Ego, the Monad and the Logos, each form a core within a core of the human cable which conveys power to the physical world.

We may raise our consciousness, plane by plane, in order to contact the higher levels and serve as channels for this power. Or we may meditate, first upon some one we know who is in direct contact with a particular source of power, and pass through him to a sense of living unity with the power and that greater one behind him—reaching up through the various levels of the Great White Brotherhood, from the Initiate in the outer world to the Adept who is his Master, then to the corresponding official at the Maha-Chohan level, and then to the Lord Buddha and so onwards and upwards to the Mighty Lord of the World, the KING Himself.

Some reflection of the power and glory of those lofty levels and of the Mighty Ones who dwell there may be attained by such methods of meditation; we can then practice drawing down the power to the material worlds and radiating it forth for the upliftment and salvation of those who live there in slavery, so that they may be shown the way to freedom.

We may invoke the power of the angels by dwelling continually upon them in thought and calling upon them, with concentrated mind and will, to share in the activities upon which we are engaged. The resultant down pouring of spiritual energy may be directed forth upon the world by each one of us, working either individually or in groups.

In our private devotions we may will that the inward power shall descend upon us, passing through our heads and into our hearts, and then having opened our hearts to the sorrows and sufferings of the world we may, by a powerful act of will, release the mighty energy we have invoked so that they may thereby be healed and relieved.

The angels may be called to bear the power, to make pathways for it through the resistance which the materialism of the age has produced, and to take upon themselves the task of producing the maximum effect with such power as we place at their disposal.

The daily practice of radiating the powers of love and compassion upon the world is strongly recommended to all those who would become Adept at this work; if we steadfastly persist in it our whole nature will be changed, our hearts will open, and we shall gradually become effective channels for the beneficent powers of those more advanced than ourselves and for the forces of the higher worlds.

As groups, meeting regularly, we can do a far greater work than is possible to each of us as an individual. I suggest that, wherever there is a lodge of the Theosophical Society, a certain number of its members should meet regularly, day by day, for the purpose of radiating power upon their district. By this means they could prepare their lecture rooms for public meetings by producing an atmosphere of upliftment and power, they could attack all the social problems of their locality and could even send forth powerful currents of force for the improvement of both national and international situations. Where lodges exist in our large cities a continual stream of power could be deliberately poured into the slum areas or into particular parts of the town or city where vice and evil predominate.

A few hints as to the procedure to be followed by such a group may be welcomed. The members should sit in a circle, and after having ensured entire freedom from interruption, they should then relax their bodies and free their minds from all the personal problems and daily difficulties of their lives. Then they should make an effort to realize the unity of the group, to rise above all sense of separateness and Personality until the group is established as a single living organism, one instrument, which is offered for the service of the Masters and of the world. After this the group consciousness might be raised plane by plane—if only in imagination at first—through the lower levels up to the causal, buddhic and atmic worlds. Then a sentence might be meditated upon, such as, ‘Where two or three are gathered together in My name there am I in the midst of them’, the group should then try to realize the living Presence of the Christ in this case and strive to ‘touch the hem of His garment’, which means both to touch the fringe of His consciousness and to realize the Christ principle within themselves.

Then, visualizing His love and power as descending into their midst, invoking the aid of the angels, and using all the will power they possess, the group should project the resultant force in a mighty flood out upon the world, willing that all darkness and evil should melt away before its resistless power. This force may be projected in a special direction or upon a certain area, or it may be radiated in an ever-widening circle so that it flows as a flood of living light, wave upon wave, out over the whole world.

With regular practice such a group would quickly become Adept at this work and, by so doing, they would be helping the world in a most vital and fundamental manner. They would be taking their share in the great battle of light against darkness, and so would begin to be able to lift some of the weight from the shoulders of Those who are the Guardians and Saviours of humanity.

Many results might be expected from these practices. The mental and psychic atmosphere of the neighbourhood and even of the world would be changed, the lodge itself would become increasingly vital and powerful, the members of the group would find themselves becoming more useful and efficient and enlightened in all their work, the sense of the reality of the inner worlds — of the existence of the Great Ones and of the angels—would be greatly increased, until gradually each one would begin to feel that he had the power at his disposal, which would make him a really effective agent of the Masters of the Wisdom.

The ideal qualities, which those should possess who would engage effectively in this work, are impersonality, a sense of self-consecration to the service of the world, purity of life, health and cleanliness of body and singleness of purpose. Given these and a sound knowledge of the power and use of thought with a complete trust in the Masters, and hearts that are filled with compassion and longing to heal the sorrows and sufferings of the world, immediate and clearly discernible results might be expected from the steady and continuous radiation of power and love along the lines that I have suggested.

If we (the 50,000 members of the Theosophical Society) would make use along these lines of the knowledge and power which is at our disposal, we should not only prove ourselves worthy of the great gift of knowledge which we have received from the Founders, but we should rapidly change the face of the earth and the fate of all the many forms of life which dwell thereon.

The Thesophist, Vol. 49, October 1927, p. 67

30
Finding One’s Life Work

Unless a person is deeply rooted, anchored, in the eternal truths, of the Ageless Wisdom, he will never be secure. Theosophy is the Rock-of-Ages as well as the unbreakable ‘hand-rail’ for those who seek to tread the steep and narrow way. It is lack of this which is responsible for so many falls by people who have never understood the significance, the importance and the immeasurable value of both simple and esoteric Theosophy. One really needs to be a student as well as an aspirant in order to succeed.

One of the great advantages of Theosophy to the mind is that it can inform people of their true pathway in life. The value of this can hardly be overestimated; for it is almost everything to find and know our true way—that which we were born to do and be—our dharma in fact. Happy is the man who has found his life work!

People go astray for lack of this knowledge of their way, though also through adversities, weaknesses and the errors to which they lead. The true healer, teacher and servant of humanity is one who, knowing and following his or her own way impersonally shows the way to others, points out each person’s pathway in life inner or subjective and outer or active.

Simply put, the true guide, philosopher and friend endeavours to put people’s feet on the right road, and when they stray, steers them back again to their true course. This, from the point of view of value to humanity, is the greatest of the occult powers or Siddhis, one to be most highly sought for and prized, wisely to guide when guidance is sought. Whilst all ministrations and charities are valuable, it is necessary and it is best to set people on the right road at all levels at which they are capable of living—spiritual, intellectual, personal and physical.

How may this power be developed? By meditation, I suggest, for Yoga has as its goal the admittance of intuitive wisdom (Buddhi) into the brain, normally somewhat unresponsive to it in modem man. Buddhic consciousness bestows the power of intuitive insight, comprehension and the capacity to identify oneself with others. This is the real secret to be able when asked, to help people from within themselves. Wonderful though the other occult Siddhis are, this is the most immediately valuable, namely to be able effectively to identify oneself with another.

The Masters are said to need all kinds of unselfish and dedicated men and women as collaborators. Every human capacity dedicated to Their cause of enlightenment of the human mind is therefore of great value, none being declined. They need people who deeply love their fellow men, feel closely at one with them, and are ready when asked to guide them on their pathway through life.

The Masters, it would appear, work almost entirely from within people, causing Their help and guidance to arise as if from within the recipient’s own mind and person. This must surely be the secret of Their-and so of everyone else’s—greatest helpfulness to another; for if and when a mode of action seems to be one’s own idea, then one readily assents and acts. In guiding a person it is important so to lead him or her to that point at which both cause and cure become interiorily apparent.

In achieving this, meditation, as I have said, is of great importance; for the opened chakras (force centres) must be combined with the opened heart, full of love for all that lives.

Yoga does not only mean union but also identification with God, His Life in the universe and in all that exists, especially animals and men who can suffer and rejoice.

Self-forgetfulness is the secret of progress in the esoteric life and happiness of one’s outer relationships.

Theosophy in New Zealand, Vol. 45, No. 1, 1984, p. 4

31
Invocations and Affirmations

Tonight as soon as I leave my physical body, I will immediately go to help and serve in every way possible …

‘May the Lords of Light and the Invisible Helpers be with those souls who have died (in...) and may They speed them to tranquillity and rest.

‘May the compassion of the World Mother be with their relatives and friends on the physical plane’.

‘O Mighty Power of Light! Ruler of all worlds! Protector of every form of life! I take refuge in Thee. I know myself to be surrounded and supported by Thy power and illumined by Thy light. Mastery of the lower self is born in me. By Thy power I rule my thoughts, my feelings and my acts. In Thy name I invoke the angels of light and power. I share their fiery strength; I am filled with their dauntless courage. Summoning them to my aid, I drive all darkness from this place. Before my will—resistless now that it is one with Thine—all evil melts away. Amen’.

Theosophy in New Zealand, Vol. 46, No. 2,1985, p. 31

32
Prayer and Affirmation

‘Lit by the One Light,

Empowered by the One Power, Animated by the One Life,

Pulsing with the One Pulse, Enlightened by the One Truth, Eternally merged in the One Alone, Sensing Oneness in the One Infinity, Existing in and as the One Eternity’.

Theosophy in New Zealand, Vol. 45, No. 2, 1984, p. 31

33
Prayers

Some Suggestions

Here are some tentative suggestions for Prayers in the home and the school. All standing, and led by parent or Principal, each morning the children might reverently say:

Opening sentence for all:

‘All-powerful and all-loving Father, we offer and dedicate this new day to Thee’.

‘Send down from above Thine infinite Power,

Pour down upon us Thine infinite Love, That through our lives Thy Power and Thy Love may reach Thy world. Amen’.

‘Help us, O Lord, to become worthy citizens of New Zealand (or other Country), serving our people and bringing honour to our Race.

‘Pour down Thy Holy Blessing upon this our (Island) home. Protect it from all evil and fill its people’s hearts with high resolve that their lives may be rich in noble deeds.

‘Lord Jesus Christ, in thankfulness and love we dedicate our lives to Thee. Amen’.

By the regular use of some such daily Prayers, I submit the youth of a Nation may grow up with a deep sense of the reality of the Divine Presence and some knowledge of the only life which is truly worth living, namely a life lived very near to God, dedicated to high ideals and devoted to the service of the world.

Furthermore, within the very heart of the Nation would be established centres in which the Lord of Love could draw near to and bless and inspire its peoples.

Opening sentence and then:

‘Throughout this day our thoughts shall be pure remembering Thy Presence,

Our hearts shall be loving remembering Thy Compassion,

Our actions shall be noble remembering Thy Kingship,

Our speech shall be true, kind and clean remembering that we must be worthy children of Thee, our Divine Father in Heaven.—Amen’.

Then might follow, or be used alternatively, a Prayer to the Saviour of Men:

‘O Lord Christ Who drew the little children unto Thee, draw us, the children of New Zealand (or other Country), close to Thy Divine heart of love.

‘Hold us, most dear and Holy Lord, within Thy Divine Presence, that we may draw strength from Thee. By Thy aid we shall be strong, pure and loving, growing in grace and in humility’.

Theosophy in New Zealand, Vol. 31, No. 1, 1969, p. 19

34
Spiritual Affirmations

‘The self in me is one with the Self in All. I am that Self in all. That Self am I’.

‘I am rooted in the Eternal’.

‘I am self-shining pure Being’.

‘I am divine, immortal and forever at one with God’.

‘I am divine, fearless, imperishable and full of joy’.

‘I and my Father are one’.

Theosophy in New Zealand, Vol. 31, No. 1, 1969, p. 19

35
Vegetarianism As an Aid to Spiritual Vision: Mankind’s Greatest Need

Basically the continuing world conflict would appear to arise through two forces, the will to dominate and the necessity for defence against domination. This is the issue with which modem man has been long confronted, the will to domination being the ruling passion of man, as Tacitus said.

The Real Scourges of Mankind

This determination to assume supreme authority, this despotism and tyranny is not limited to the international scene. Unfortunately it is universal, being observable in nearly every human institution, including many homes. Tyrants great and small are the real scourges of mankind. What is the cause of this great fault and source of the suffering of man? It is mental and spiritual blindness, particularly to the fact of the true relationship which exists between all human beings. This is oneness, all being members of one spiritual race which is without divisions of any kind.

Mankind A Unity

When one travels amongst and comes to know, the various peoples of the countries of the world, one finds that differences of language, custom and colour of skin apply only to the surface of their lives; underneath all are very similar, having the same hopes, fears, aspirations, longings, happiness and sufferings. Bodies themselves are built in precisely the same fashion and are nourished by the same red blood, whilst the same kind of protoplasm forms the material of which all are built. In the light of the spiritual, mental, cultural and bodily unity of mankind, such conflicts as have raged, even in our time, are quite insane. George Bernard Shaw said, in fact, ‘If there are human beings on other planets, then they must regard the earth as the lunatic asylum of the solar system’.

The Cure

What is the cure for this age-long and continuing fault which besets mankind on this planet? My title indicates my own conclusion that it consists of the attainment of spiritual vision by a sufficient number of people. Happily there are many indications that this is coming about, as the founding of various world organizations shows.

Four Ways

How then may the spiritual vision which reveals what an American poet has described as ‘the burning oneness binding everything’ to be attained? By at least four means, I think. These are study, as a result of which one gets an understanding of the basic fact of all existence which is in truth unity, oneness and realization that, as the poet said, ‘there are no others’, and as Pope said, ‘all are but parts of one stupendous whole’. Meditation upon the underlying spiritual truth of unity, dwelling in prolonged thought upon that truth and then passing beyond thought into experience, with a stilled mind, can greatly enlarge one’s vision. This can change one’s intellectual acceptance of the idea of oneness into direct interior experience.

The Value of Sharing

Service to one’s fellow men, whether through great causes such as vegetarianism or to individuals, enables one to get close to humanity. By sharing people’s lives and doing one’s best to help them in their various needs, one comes to realize one’s closest unity with them and the identity of one’s problems with theirs.

A Meat-Free Diet Necessary

In the attainment of true spiritual vision, strange though it may sound, diet can play a strong part. This is probably why so many schools of spiritual training from the remotest times to the present day have insisted that their students should live on a meat-free diet. The saying, ‘as I eat so am I’, has some truth in it. Animal foods can not only poison the body and introduce into it the diseases from which food animals are known to suffer, but also animalize human nature, coarsen and desensitize those who live on flesh food. The particular organs in the brain through which the faculty of intuition is said to function (the pineal gland), and the higher intellect which can understand the principle of unity (the pituitary gland), as well as the whole cerebral spinal system, can be desensitized by alcohol narcotics and animal flesh, and made more responsive to higher thoughts by abstention and a vegetarian dietary.

The Way to Peace

Vegetarianism thus assumes profound world significance. The principles of health and humaneness upon which it is largely founded, give world vegetarianism great force and importance. The pressing necessities of the present time give that cause added significance, for the adoption of world vegetarianism would remove the threat of a world food shortage which can contribute to world war, and—even more important—would make it more easily possible for human beings to discover both the divinity within them, and the fact that spiritually all are one. When this realization is attained, aggression becomes impossible and war unthinkable. This, I believe, is the way in which war will ultimately be outlawed on earth.

The New Zealand Vegetarian, Sept/Oct 1958, p. 5

36
Theosophical Order of Service

May I say how happy I am to have some part, however small, in the work of the Order here. The Theosophical Order of Service in New Zealand worked more especially by founding other organizations for special purposes, and the members of our Order were the chief members in those newly-formed organizations. One of these was the New Zealand Vegetarian Society. There was no vegetarian society and not much interest in vegetarianism, and this very keen band of crusaders for animal welfare, very deeply dedicated to their cause—real crusaders -joined together before the end of the Second World War and worked to bring into existence the New Zealand Vegetarian Society, produced its own fine magazine and a considerable amount of literature. The members are moved towards the vegetarian way of life by a spirit of compassion towards the animal kingdom of nature and for reasons of health.

For example, an investigation of the meat trade in New Zealand was made. I cannot but admire those early workers who actually went to one of the big Auckland freezing works and abattoirs, and forced themselves—mostly ladies—to watch all that happened from the moment the animal was driven up the ramp, to what was then the stunning pen, and often to see six, seven and eight blows with a thirty-six pound hammer on the forehead of the great oxen before they fell, stunned only, to roll down and immediately be butchered, along with all that goes on in the farms, in the transportation of food animals and in that very cruel industry as a whole. The result was the formation of the Vegetarian Society and also another organization which was called the Combined Animal Welfare Organizations of New Zealand, which went into action against these same evils.

The experience of the slaughterhouse, I believe, moved us to the first of these actions. We drew up, and ultimately presented to Parliament, a petition asking that it be made a law that all food animals must be slaughtered by mechanical instruments in proper repair. It needed a good deal of very hard work and campaigning, and eventually we obtained no fewer than 33,000 signatures to the petition. Then it was presented to a special Parliamentary Committee in Wellington, and although there were some attempts to object to it, it was finally gazetted. It now is a law in New Zealand that all food animals must be slaughtered by mechanical instruments, chiefly the captive bolt pistol, in proper repair. This pistol fires a bolt into the forehead of the animal, which instantly loses consciousness and falls.

Then we found that there was a great deal of cruelty in sport in New Zealand. Through the Combined Animal Welfare Organizations, and in collaboration with a Member of Parliament, we were successful in having live hare coursing made illegal in New Zealand. We also successfully campaigned against live pigeon shooting, which is a very cruel sport. It is cruel not only in the immediate killing of the pigeons, but also because so many get away, wounded, carrying shot in them and flying away, slowly to die. Pigeon shooting is now illegal in New Zealand, thank goodness.

Just as Sandra and I came away, another grave evil came to the notice of the Combined Animal Organizations of New Zealand. It was the shooting of deer in the forests and clearings of New Zealand from helicopters. The venison trade is quite a lucrative one and so the firms concerned hire helicopters and pilots and they fly chiefly over the forests in the South Island and shoot mercilessly the deer, male, female and mother deer. One of the pilots became so revolted by the procedure that he wrote a strong article to the newspaper, describing all that went on, including the certainty that quite a number of deer would be wounded and would die slowly and in pain in the bush, or hobble about thereafter with broken legs or other injuries, and of course often young baby deer were left helpless and parentless. He felt it very strongly as a pilot and wrote quite a stinging letter to the press. We copied his letter and with a covering paragraph or two we sent it to the Prime Minister, the Minister of Agriculture and other officials, and all the other animal welfare organizations in New Zealand to enlist their aid to have this evil stopped. But replies came saying that the cruelties had been exaggerated and that there was not all the evil in the practice which there seemed to be. So in this we failed, I am sorry to say.

Theosophy in Australia, 4 August 1970, p. 11

37
Love’s Thorns

Inseparable from the rose of love is its inevitable thorn. All bliss when experienced through a material form has its price, which strangely is its opposite. Therefore all save the very highest and most unselfish love must have its accompaniment of pain.

Even the most unselfish lover suffers when the beloved is in error, pain or need. Yet is not this part of the glory of love that, for its self-expression it is ever most willing to pay its price, indeed to glory in the payment which is love’s pain.

Even the highest love which found expression in the Saviour of Men, brought Him nails, spear, crown of thorns, the anguish of loneliness and betrayal, and a thirst so that even He cried out in His great love that Love Itself had forsaken Him.

Therefore let all to whom love comes be ready not only to receive, but indeed to welcome love’s pains. Let all who are young and look for love be warned and so prepared. But let them remember that so great is the bliss and reward of true love that the pain is infinitely worth while. For it is infinitely preferable to love and so to suffer than to be free from pain because there has been no love.

Is there a love attainable between man and woman and man and man that has no pain? Perhaps not, but there is a love that is so purged of self, so free of all possessiveness that the lover’s happiness is merged and lost in that of the beloved. For it is possessiveness that is at the root of all pain.

Therefore let the beloved go free, especially of soul, trusted, honoured, served, adored. And in that renunciation of personal possession will be found not loss of the rose of love but a veritable tree blooming unto seventy times seven.

Theosophy in New Zealand, Vol. 3, No. 3, 1942, p. 66

38
Purity of Heart

Success in the quest of Adeptship depends almost entirely upon purity of heart. For purity of heart implies also singleness of mind, one-pointedness and freedom from every thought of self.

Purity of heart implies transcendence of all worldly desires.

Only he who cares no longer for the wealth and glitter of the world of men, pure of heart can enter the world of the Supermen.

Only he who is free of even the slightest thought of reward, material or spiritual, in return for his labours can ever tread to its end the steep and narrow way which leadeth to eternal life.

Blessed indeed are the pure of heart, for not only shall they see and know that God which is their highest self, but they shall bestow their powers of vision upon their fellow men.

Theosophy in New Zealand, Vol. 3, No. 3, 1942, p. 66

39
Gossip

One example of the prevalent misuse of thought power and speech is gossip, than which there is hardly a greater or more cruel evil.

Calumny, slander and gossip are amongst the greatest enemies of human happiness and progress. When a group of people gather together to discuss the shortcomings of another, they concentrate upon and direct into their victim a powerful stream of harmful thought. Each one of them then separates to repeat the performance in another group, and so the evil spreads until an almost irresistible force in the direction of the supposed indulgence reaches the subject of their conversation.

If man must discuss the private affairs of others in their absence—and it seems that he must—then let both speech and thought be positive and beneficent. Instead of dwelling upon the difficulties and failings of others, strong thoughts of self-mastery should be sent to them.

The author has sometimes felt that he would like to form a world wide anti-gossip—or, rather, right speech—league. Members would promise, first, to refrain from gossip themselves; second, to refuse to participate in gossip and whenever possible to prevent it; third, vigorously to defend the victims and draw attention to their virtues; and, fourth, always to assume the highest motives for other people’s conduct.

The last of these is of great importance, for much pain is inflicted upon others by the imputation of evil motives. Analysis of one’s own motives shows how complex they may be and how frequently one is but partially aware of their various elements. Consequently, it is almost impossible accurately to judge the motives of another. It is, therefore, always best to assume in others the highest motive and, if not actually present, by a strong thought to implant it in them. By these means, suffering caused by calumny, slander, gossip and the imputation of false motives may in some measure be reduced and relieved.

Theosophy also has a message for the victims of this evil. They are encouraged to recognize that their apparent enemy is in reality but the instrument of their own karma, and, by refraining from response in kind, to render impossible the continuance of enmity.

The Lord Buddha most truly taught that ‘Hatred ceases not at any time by hatred; hatred ceases only by love’. The Lord Christ also similarly said, ‘Turn the other cheek’, ‘Love your enemies’ and ‘Do good to them that spitefully use you’. These teachings should not be regarded as impracticable. Were they so they would not have been given. On the contrary, they express spiritual and psychological truths of the greatest value. Evil is never conquered by evil, but may always be overcome by the opposite good. Anger met with anger flames into hatred. Anger in the presence of understanding and goodwill can no longer continue to exist.

Thought control is of the greatest importance for those are brought into close contact with children. The super-physical bodies of the child are highly sensitive to the forces of thought and feeling. Serious, sometimes irreparable, harm is done to children who live in households which are divided against themselves. Constant quarrelling between elders, like corporal punishment inflicted in anger, can cause permanent wounds and scars upon the superphysical as well as the physical bodies of the children These in later life may cause serious psychological and physical disorders.

Much of the crime of the world is traceable partly to the neglect and ill treatment of children, and partly to anger and malicious thought. Every thought of anger, hatred and malice, combines with similar thoughts to form a reservoir of evil power. Some poor individual, perhaps unequally developed, perhaps wrongly treated in youth, temporarily out of control, becomes the victim of these forces and in a moment of passion commits a deed of which in his saner moments he would be incapable. Similarly the larger crime of war is the result of national and international hatred and malice. Crime will not be banished, peace will not be established on earth, nor a true vision of life be attained until mankind learns to use rightly the tremendous forces of the mind and speech.

“Don’t gossip, but work.

Don’t judge, but help.

Don’t criticize, but serve”.

“For there’s so much good in the worst of us And so much bad in the best of us,

That it ill behoves any of us To find fault with the rest of us”.

[From a leaflet of the Australian Section. Also as a Leaflet in New Zealand]

40
The Great Reward

You remember when Arjuna turned to the Lord Shri Krishna in the chariot during the battle of Kurukshetra (in the Bhagavad Gita) and the Lord had been talking to him about the life of the devotee and the person who renounces self for all.

‘What reward, O Lord, do these gain who, worshipping Thee, thus renounce all?’ And the answer was, ‘Rebirth in a family of wise yogis, the most difficult of all births to obtain’.

We ought to provide more and more homes where the families are not necessarily exalted mystics and occultists, but wise yogis in the conduct of life, where some of these more advanced Egos could come and perhaps give to the world that leadership which is so sorely lacking in these days.

Theosophy in New Zealand, Vol. 40, No. 4, 1979, p. 89

SECTION 2
Theosophical Teachings

41
Discovering Theosophy

A REVOLUTION IN ONE’S LIFE

How to be happy as a fellow of the Theosophical Society [F.T.S.] is a subject of supreme importance, surely, for if we can discover the answer we shall know how to be happy in all the phases of our lives.

Curiously enough, the attainment of happiness is a serious matter. As has been said: ‘Happiness is no laughing matter’.

(Richard Whately, Archbishop of Dublin. 1782-1863.)

The value of Theosophy may be assessed by the world by the appearance, manner, lives and of course the character of Theosophists. Cheerfulness is an oft neglected expression of the spiritual life, yet it is a religion in itself. Intelligent cheerfulness produces a natural radiance and effective channelship, which are valuable in the presentation of spiritual philosophy.

I presume that the ideal Theosophist is an inwardly happy individual for whom the very fact of existence has become an inspiration and a joy, for whom the beauty of Nature and the comradeship of men are an unfailing source of happiness.

The discovery of Theosophy can itself produce a great happiness. This can be of great value, for up to the great day and hour of the discovery of Theosophy, adult members may possibly have passed through such difficulties as spiritual darkness, mental distress, disillusionment, fruitless search for truth and karmic adversity. The discovery of a logical philosophy, a solution to life’s problems, can in consequence be a wondrous upliftment. Generally this may be both a rediscovery and as a ‘sunburst’ within one after which spiritual and mental ‘clouds’ begin to be dispersed and karmic adversities to lose their oppressive power. For many, therefore, the first rediscovery of Theosophy can be an unforgettable experience.

There then can follow a prolonged intellectual and spiritual feast. Truth after truth rings true, satisfying and elevating the seeking mind. Basic principles illumine the intellect and logically solve hitherto insoluble problems. Despair vanishes as hope is born, the sense of chaos being replaced by the discovery of order.

Occult teachings reveal the wonders of Nature, visible and invisible, without and within mankind. The future is opened up with all its limitless possibilities. The power of achievement within man is realized. Certainty of attainment replaces preceding despair. Hope is renewed. Purposeful living replaces drifting. Dignity is restored to life. Intellectual awakening occurs. Spiritual experiences begin to be enjoyed.

New faculties of heart and mind germinate and are expressed. The brain, hitherto so often bedulled, displays signs of a new intellectual life and capacity. Ways of self-training and fields of service present themselves, and with a sense of privilege are entered. The Masters of the Wisdom are realized and one’s life dedicated to Them, and to treading the Path which leads to Their feet, ultimately to those glorious heights upon which They stand.

Thus the rediscovery of Theosophy can produce a revolution in one’s life. The seeker, successful at last, is changed into a blissfully happy individual, the whole mental outlook having been transformed. The irrevocable resolve is made to join the ranks of those who serve and love the world. Dedication becomes the keynote of the life henceforth. No wonder intense happiness results, for the laws of happiness are fulfilled.

Fortunate are those F.T.S. who throughout the years that follow retain, and continuously convey to others, the inner happiness and enthusiasm of the first Theosophical months and years. Unhappy are those for whom that first deep gratitude, that sense of wonder, delight and discovery, that inward determination to attain the heights dies out and disappears.

This does happen, can happen to any of us, especially when precipitation of adverse karma is experienced; for sometimes the Angel of Sorrow puts his magic upon us, that we may grow wiser, humbler and more compassionate.

Unfortunately some then lose interest and resign. As far as one knows, the majority do not, the inner recognition of truth being too strong. Many members in the midst of great difficulties retain their membership and remain uplifted by the discovery of Theosophy, their enthusiasm and gratitude steadily increasing throughout their years of membership. This, they feel, is due to no virtue of their own. It is due to the power and beauty of Theosophy, of The Theosophical Society, and to the inspiration flowing from Those Who founded and lead it still. Such fortunate ones have found in the Ancient Wisdom an unfailing, inexhaustible source of knowledge, inspiration, joy. They have entered a world wide fraternity, enjoy absolute freedom of opinion and thought and have discovered complete spiritual security that Rock of Ages which for them is eternal truth and they are founding their mental and spiritual house thereon. Furthermore, those so moved find themselves to be within reach of the great Sages, can become Their disciples and be guided by Them to Truth and Power and Peace. This, is it not, is the source of the inward happiness of F.T.S.?

How, it may be asked, can this be maintained, recovered when lost, and also shared with all? Perhaps the answer lies in the aphorism ‘Happy is the man who has found his work’, for under certain circumstances the Theosophist has found his work ‘to Popularize a knowledge of Theosophy’ and so to illumine the minds and lives of others with the Ancient Wisdom. The question then arises as how then may one best give Theosophically and so live Theosophically? By practicing and sharing, I suggest, the safeguards against dangers which knowledge of Theosophy provides.

The world has passed through a great crisis, has surmounted one great danger enslavement by evil. Other grave dangers threaten.

Let us glance briefly at them and observe the great opportunities for Theosophical work which each one offers. In the realm of science danger exists since man is ethically unprepared for the grave dangers of added knowledge, for morality lags behind scientific progress. The one safeguard is Theosophy with its teachings of the Divinity within all that exists and therefore sacredness of life, of Unity, and therefore the brotherhood of man, and of Christhood as the goal for which spiritual purposes must rule.

In education the dangers are stultification, memorization, mass production, corporal punishment, materialism, cynicism, selfishness and self-indulgence. The safeguards include Theosophical knowledge of the evolving immortal Soul within man, its uniqueness and its goal of Adeptship; service to the God within all sentient beings; education as a lofty vocation; realization of the great Plan of evolution; recognition of the youth of today as the builders of the civilization of tomorrow and their teachers as guides and directors to prepare them for that contribution; public life the greatest of all careers; the development of every aspect of human nature, and not of mental and physical alone and the supreme importance of Theosophically-illumined and motivated education.

In politics the dangers include the abuse of power, corruption and class and personal interests before national welfare.

Safeguards include recognition of the brotherhood of man: true idealism in the fulfilment of Office; schools and universities as recruiting and training grounds for public men and women: children and adolescents being taught to see in public life the greatest of all careers, especially civic, national and international contributions to the welfare of man.

In religion the dangers include disunity between World Faiths and within orthodox religions, and formalism, priest-craft and dependence upon outer observances alone.

World safeguards are: Unity in religion; A Parliament of World Religions, dedicated to individual illumination and salvation with the resultant reduction of fear, and the philosophic and mystical interpretation of the Scriptures of all Religions.

Such, I submit, are five wonderful ‘fields’ ready for, urgently needing Theosophical ‘husbandmen’.

Theosophy in New Zealand, Vol. 41, No. 3, 1980, p. 55

42
What Theosophy Gives

Theosophy gives a sense of the worth of life, a realization of its supreme importance which inspires and nerves its students to evolutionary effort.

Theosophy provides a co-ordinating philosophy of life and opens up to the thought and aspiration of the student the vast vistas of the future with their challenge to the present.

Theosophy, by revealing the great plan of life, sends the student on his way into that future confident, serene, knowing that happiness and fulfilment await him.

Theosophy offers a scientific philosophy of life which embraces both the physical and superphysical worlds, each with their varied forces and phenomena. Nevertheless, Theosophy affirms that each man can, and eventually must, win his own spiritual experience and understanding.

Theosophy teaches that every man has tremendous spiritual power at his disposal. This power, he can discover and release both for his own regeneration and for the regeneration of the race. He who discovers and radiates this inner force becomes as a pillar of light in both the spiritual and the material worlds.

Theosophy inculcates in the student reverence for the Divine Life in all beings and in all things, reverence for those greater than himself, reverence for every woman as mother or potential mother and preserver of the race, for every child as symbol of the Christ Child, ‘for of such is the Kingdom of Heaven’.

Theosophy gives to each his own deeply religious faith consistent with scientific thought. This faith need not be blind. It can be founded upon direct inner experience and be therefore unshakeable.

Theosophy thus emancipates the spirit of man from the wall of suffocating dogmatism, which, upheld by formalism and the inculcation of fear, so long closed in upon that spirit and stifled its voice.

Theosophy strikes the note of spiritual and intellectual freedom and this great note The Theosophical Society sounds forth continually.

Theosophy teaches the divinity of man as a spirit, the uniqueness of man as a soul and the freedom of man as a Personality. Yet within that uniqueness and that freedom exists the fact of unity. From realization of unity springs the greater love, the impersonal love for all that lives.

This impersonal and selfless love guides every thought and action of the true Theosophist. By it, he knows, the world and all within it will one day be set free from the darkness of ignorance, sorrow and pain.

To that great day of liberation the Theosophist looks. For it he works, confident that by his labours, and by the labours of all who love their fellow men, the age of light, of brotherhood and of peace will dawn upon earth.

In abundance, these riches of the mind and spirit Theosophy gives to the world.

The American Theosophist, Vol. 29, Issue 1, January 1941, p. 18

43
A Case of Mistaken Identity

The Spirit which is man becomes clothed with material vehicles, the densest of which is physical; when awake on earth normally, knowing no other identity, man identifies himself with his named physical person with skin coloured according to Race.

The truth is that he is in no way actually identifiable with his bodily self; for this is only a garment which he assumes during prenatal life and wears throughout his life until death frees him.

One very serious effect of this erroneous self-identification with his body is the delusion that he himself is separate and different from his fellow men. The fact is, however, that the true Self in every human being is a manifestation of the One Universal, Eternal Life, which is the same in all men.

Ignorant of this fact, man thinks of himself and names himself according to his garment of flesh whilst actually he is only its wearer. If he is to have a name at all it should be ‘Wearer’ and not Mr Smith, Jones or Robinson.

The vast majority of people thus wander about on earth, self-identified with their saris, dresses and suits, etc., when in fact they are merely the wearers thereof.

All the sorrows of man arise from such error, as do all wars and all crimes, and the correction of this mistake is a project of first importance; for unless this is achieved by a sufficient number, the above mentioned horrors and sorrows will remain unpreventable and incurable.

Dr Radhakrishnan (former President of India) wrote: ‘So long as we feel ourselves to have individualities of our own, we will be beset with conflicts and contradictions, pain and pleasure, but when once we disinterestedly give ourselves up to the Whole, there is an end to all discord. There are people who have transcended the delusion of self-separateness. They are called mystics. What is a mystic? The mystic, feeling the unity of himself and the Universe, lives in spirit, and is no more a separate self-centred individual, but a vehicle of universal spirit. These are rare and precious souls’.

Theosophy in New Zealand, Vol. 42, No. 4, 1981, p. 78

44
Ahimsa

The Sanskrit word for compassion is Ahimsa, meaning ‘harmlessness’ or not hurting. This quality is regarded as one of very great importance since it is believed that the first step in the regeneration of man must be to eliminate cruelty. Therefore wise sages prescribed Ahimsa, which was regarded by them as the most effective master-method to counteract and eradicate the brutal tendencies in man.

The practice of Ahimsa develops universal love which is pure love. Where there is Ahimsa there is compassion and selfless service. Ahimsa is said to be the noblest and best of traits that are found expressed in the daily life and activities of perfected beings. Ahimsa is the one sure means to attain salvation for mankind and to enjoy uninterrupted peace and bliss, for man attains peace injuring no living creature.

Actually it is taught that there is but one religion—the religion of love, of true kindness, of peace. There is but one message, the message of Ahimsa which is the highest duty of man. Ahimsa, or refraining from causing pain to any living creature, is thus a distinctive quality emphasized by Indian ethics, and has been the central doctrine of Indian culture from the earliest days of its history. Throughout that time Ahimsa, or non-violence has proved to be a great spiritual force.

Ahimsa is not merely non-killing, however. In its comprehensive meaning, non-injury means entire abstinence from causing any pain or harm whatsoever to any living creature, either by thought, word, or deed. Non-injury demands a harmless mind, mouth, and hands. Thus Ahimsa is not mere negative non-injury; it is positive Cosmic Love. It arises from development of the mental attitude in which hatred is replaced by love.

The need is most urgent. A deep disharmony exists in the world and it is being continually deepened. Horrid discord reigns on earth. Uncountable millions of human beings and many more millions of animals have suffered, now suffer, and inevitably will suffer and die unnecessarily, in great pain and at tremendous financial cost. A state of emergency exists, as world statistics of premature mortality, disease, famine, and ‘accident’ unmistakably demonstrate. Blood guilt and bloodstain must be removed from the conscience and soul and life of man. As long as cruelty persists, spiritual progress is retarded, spiritual activity hampered, and every reform is delayed by obstacles created by man himself.

Individual humaneness and healthy living are magnificent first steps towards a solution of this world problem. Active societies advocating these three essentials to health and happiness render far-reaching service to the human race. Means must immediately be found to strengthen them and to increase their effectiveness. The gospels of humaneness, food reform, and the healthy life must be spread throughout the whole world with ever greater diligence and efficiency. Totality of attack is, I submit, urgently demanded.

The inculcation of humaneness must especially be accepted as an essential part of education. The child must have kindness and co-operation, not cruelty and competition, insistently taught by example and precept at home and at school. Humane education will produce a humane humanity. Humanitarianism is essential to world peace and human health and happiness. In the coming age, it is proclaimed, world unity, world co-operation, and world wide humaneness will be accepted ideals.

Theosophy in Australia, Vol. 60, Issue 4, April 1972, p. 84

45
All Life is One

An inner secret knowledge of the unity of all that lives, abides in the heart of every human being. This is the bond between man and man that in their spiritual Selves all recognize and reverence the Presence of the one Divine life in all Creation and so in all mankind.

The evolution of human consciousness from the restrictions of the formal mind into the increasingly universal outlook of the abstract intellect inevitably reveals this intimate spiritual unity between the Inner selves of all humanity. This development is now occurring and is reflected physically in the movement towards world co-operation and in the attempts in the present era to establish on earth a Federation of Nations.

This universalization of consciousness and this interblending of peoples are destined to continue. The sense of human Individuality will decline as the ages pass and at the same time the sense of physical separated nationhood will decrease. A Federation of Nations is but a preliminary to the reduction of nationhood itself to increasing subservience to the ideal of world citizenship and world brotherhood. Any nation which deliberately resists this process, which enjoins upon its peoples an intensification of the sense and action of insular nationalism is both delaying the progress of humanity towards the realization of world unity and sowing the seeds of tribulation for itself.

One world, one humanity, one family, one brotherhood is indeed the truth concerning the human race on this planet and the sooner that this truth is recognized and ratified in action the sooner will world peace, world prosperity and world happiness be established on earth.

The Brotherhood of man extends not only as a wondrous bridge across the widest seas on earth; it reaches from globe to globe and star to star. If men there be in other worlds out in the star-strewn space, then those men are the brothers of earth’s humanity. For the Universal Divine Spirit present in all men on all planets, all Solar Systems and all Universes makes them one. The all-pervading Divine Life in all men throughout the Cosmos binds them in bonds indissoluble. The one Divine Intelligence directing all brings them to the one great goal of conscious union with the Supreme.

Since it is Divine and omnipresent, the One Life renders all things sacred; sanctifies all substance, fills all form with holiness, and bestows upon all beings the sign and mark of Divinity.

Humanity has forgotten its essential oneness. The human race must be helped to remember and acknowledge its family relationship. There cannot be full success in post-war world-reconstruction apart from man’s recognition of the oneness of all Life and his acknowledgment of the Universal Brotherhood of man.

Recognition of and reverence for the Divine is the heart of the religion of every age. To lead mankind to recognition of the Presence of God and to awaken in mankind the spiritual vision upon which alone that recognition depends is the true purpose of all religion. The fulfilment of this purpose is all-important at this time; for recognition of unity is the sovereign remedy for every ill, its ratification in action the universal panacea.

Theosophy in New Zealand, Vol. 9, No. 2, 1948, p. 48

46
The World of the Occult [1]

Who Reincarnates?

The Ego of man is said to be a vehicle for his Monad in somewhat the same way in which the Personality is a vehicle for the Ego.

The question, therefore, arises as to which part of man is actually present in the physical body during earth life.

In Theosophy man is described as being triple—the outer, personal, mortal man; the inner, reincarnating Spiritual Soul which we call the Ego; and the still higher, finer Self, the Spark of the Divine Flame, the Scintilla of the Spiritual Sun, the Dweller in the Innermost, called in philosophy the Monad or the One. Thus there exists the inner, highest spiritual consciousness, the Monad; the reincarnating Spiritual Soul of Will, Wisdom and Intelligence; and the outer, bodily man consisting of mind, emotion, vitality and flesh. Actually the Monad and the Ego cannot be regarded as separate, since the Ego is but a manifestation of a ray of the Monad. Therefore you find some writers using the term ‘Monad-Ego’. It is the Monad-Ego of man which is making the great pilgrimage to perfection and which is continually reborn. I must here add that Man-Spirit, or the Monad, is in no sense different or separate from God-Spirit, or the Monad of the Universe. In one sense man has no separate, individually possessed portion of pure Spirit which belongs to him alone. His Spirit is but a ray of Universal Spirit, with which the spiritual Selves of all men are equally interfused. This is, however, not merely a doctrine concerning man; it is also an experience to be entered into, a direct knowledge to be gained, an illumination which is within the reach of those who will seek it ardently and by the proper means. Cosmic consciousness is one name for this direct experience of the unity and the identity of the Spirit of man with the Spirit of the universe, man with God.

Proof of Reincarnation

Evidence for reincarnation of many kinds can be discovered but can hardly be regarded as final demonstrable proof. There are people who, when describing a remembered past life, correctly relate historical events concerning which they could not otherwise have been aware. This is strong evidence—and there are many such cases—but it is not proof. Accurate clairvoyance could reveal the same facts. The unusual powers of child geniuses and prodigies are only explained in terms of logic by the fact of the Ego having brought over from preceding lives an acquired and highly developed faculty. Instinct, antipathy and sympathy without obvious reason are also said to be the results of such memories, but they are not proofs.

I personally think that one of the strongest supporting evidences for rebirth is the existence of masculine types of women and feminine types of men, both common phenomena. The masculine type of woman may have been a man in a previous life, still retaining the attributes, the impression and the tendencies of masculinity. Similarly, feminine types of men were, perhaps, women in the past and possibly in more than one immediately preceding life. These again, however, are only evidences and not demonstrable proofs.

The only personal proof is one’s own direct recollection or Egoic awareness of one’s own past lives, just as one is aware of yesterday. Even then, as in all metaphysical and spiritual realizations, such experiences can only be true to one’s own consciousness. They are proof to the illumined one, but that proof cannot be demonstrably conveyed to another. Words may describe such discovered truth, philosophers, poets and artists may portray it, but it is the inner experience alone which is final demonstration and proof of its truthfulness. So I must answer you—‘No, I do not think that Reincarnation, or even the Life after Death, can be externally demonstrated beyond all possibility of doubt’.

Though at first thought this may appear to be somewhat disheartening, there could, I suggest, be much value in the limitation; for it forces upon each sincere seeker for truth the necessity of finding his or her own light, of establishing oneself in a faith which, being founded upon direct, first-hand, interior experience, is unshakeable. This attainment of interior light, and perhaps still more, the effort made in reaching it, are of the greatest possible value in the development of the human mind and intuitive faculty.

The True Self and Its Former Lives

In considering the subject of reincarnation in general, and more especially, of the memory of former lives, it is important to remember that the true identity of man is not his named Personality. Rather it is the Self the mind or thinker who is employing the brain, that something which definitely is not the bodily self but of which, in one ’ s higher moments, one becomes aware. Are we that in us which is time-free and sometimes seems to be all-knowing, from which on occasions there descends a kind of fiery power and knowledge which can make the named person immortal? Theosophy says it is that inner Individuality of power and wisdom and fire, the immortal genius within, which is the true Self, and that it is this Inner Self—not the outer man—which reincarnates.

The author of the book narrating some thirty lives of Krishnamurti, C. W. Leadbeater, does not name it The Lives of Krishnamurti; he gives the Ego a star name, Alcyone. So the book is not a record of the past lives of the Indian philosopher and teacher known to his fellows as Jiddu Krishnamurti, but of the former lives of the fragment of the Divine Self of the Universe of which Jiddu Krishnamurti is a modem manifestation. Actually, each one of us has an Egoic name in addition to this physical name by which we are known down here. This spiritual name is probably a wonderfully beautiful chord, every note of which is expressive of an inherent power and developed attribute and faculty, a chord or name which is growing fuller and richer as life follows life. It is this, the Inner Ruler Immortal with its spiritual name, which reincarnates.

Theosophy in New Zealand, Vol. 19, No. 3, 1958, p. 38

47
Studies in Occultism [1]

(a) Can the Future be Foretold?

Accurate prophecy is said sometimes to be the result of a flash of the energy and the consciousness of the Inner Self which temporarily illumines the physical brain. A simple analogy will help us. A man walking on the ground, perhaps in a hollow, can only see for a limited distance in any direction. His present range of view may be one hundred yards in diameter all around him. Now, a man in an aeroplane, three thousand feet or more above the ground, could see that walker and the country all round him. The present time of this second person would include both the past and the future of the man below in the hollow. The aeronaut might see thirty miles ahead and thirty miles behind the walker. He will know that if the man goes on walking he will reach a wood, then a bridge, then the main road, then a valley, all of which is in a future that has not yet occurred for this man on the ground.

These places are, however, all in the present for the man three thousand feet in the air. So, the Ego may be regarded somewhat as a high flying aeronaut, with a far greater area of now-ness and here-ness than the man on the ground. He can see that causes have been set going such as a certain man walking purposefully in a certain direction—and he will know that in due course resultant effects will follow.

Sometimes a man will receive a flash of this Egoic foreknowledge in his brain and so know in advance that a particular event will come to pass. This can hardly be referred to as either Reincarnation or Telepathy. Rather is it brain participation in the wider vision of the Inner Self. This pre-knowledge might be telepathically communicated to another person, but Telepathy was hardly its original cause.

(b) INTERVALS BETWEEN LIVES

The period spent in the intermediate worlds after death and before rebirth is probably governed by some major law, some great rhythm of Nature to which the evolutionary needs of each individual are adapted. There are said to be two main groups of Egos or Spiritual Souls of Men, one of which takes some fifteen hundred years between lives and the other from five to seven or eight hundred years, wide variation occurring within both groups. Other factors affect these periods. When certain cycles converge as at present, to make a series of crises on Earth, with all their magnificent opportunities for quickened evolutionary progress, I have heard it taught that as many people as possible are brought into incarnation, so that they may benefit from the critical conditions and have a chance of making unusually rapid progress.

Another modification of the period between lives occurs when a certain stage or phase of evolution has been entered, at which the Inner Self is sufficiently strong and developed to be able to take its evolution into its own hands. It can then cause its Personality to live so intensely, so vividly and so actively as to make unusually rapid progress in a single life. This entry upon the Path, as it is called, could shorten the number of lives necessary to reach Adeptship. We cannot say with certainty, therefore, how many lives would be needed to achieve this, because the number is subject to modification according to planetary and racial circumstances and also to alteration by the individual. The number of seven hundred and seventy-seven has been hinted at, but this number can presumably be either increased or reduced according to the way the individual lives. Eventually the state of Adeptship is closely approached, and then the necessity for further lives is outgrown.

Theosophy in New Zealand, Vol. 17, No. 5 & 6, 1957, p. 1

48
Studies in Occultism [2]

predestination and freewill

The subject of predestination and freewill has deeply occupied the minds of scholars and students. Part of the Theosophical contribution to the solution of the apparent paradox would seem to be that there are at least two universal forces at work upon man under which he is virtually powerless. One of these is evolutionary pressure at all levels of his existence from within outwards such as that, for example, which physically applied produces an oak from an acorn. The other force perpetually resolves into harmony all discordant editions, continually corrects imbalance.

The principle of unfoldment under the irresistible pressure of a propellant energy operates from within the innermost essence of the universe, and the spiritual seeds or germs (Monads) of all beings. The process the maintenance of harmony is ceaselessly active throughout the universe and all it contains. This harmonization operates on man as a sequence of cause and effect, under which discordances created by his selfish and cruel actions, for example, are forcibly resolved and harmony is restored.

The Irresistible Forces

These two powers—unfoldment from less to more and reharmonization—operate irresistibly upon man, as upon all else that exists. Man can delay or hasten, but he cannot ultimately frustrate these two actions of the Cosmic Will. The operation the Universal Law of cyclic expansion and evolution is irresistible. In these two natural processes, man is helpless, in them predestined. In due course man as Monad must reach the stature of perfected and harmonized manhood. Similarly every human action, modified by subsequent actions, will inevitably bring about an exactly appropriate reaction upon the actor. In this man is indeed powerless, and predestined.

This predestination need not in the least disturb the minds of those who become aware of it, for the simple reason that the two inner impulses—to expand and to harmonize—arise from within the Spirit Self of man which is identical with the Spirit-Self of the universe. Once the concept is removed of an external, controlling Deity separate from man, the sense of compulsion then vanishes, for if man is predestined, then he is self-destined, which removes all stigma from the fact. If man’s future is pre-determined, then he himself is the only pre-determinator and, moreover, predestined by the action of his own free will.

Co-operate with the Inevitable

Perfect happiness is utterly certain for him if he voluntarily collaborates with these two Cosmic procedures—perpetual unfoldment and the maintenance of harmony. The man who orders his life to the end of the most harmonious and speedy evolutionary progress at all levels, will generate no friction and so find peace. The man who always acts harmoniously, never unnecessarily injuring any other being, and who within himself is ever harmonious and a harmoniser—is assured of freedom from the painful re-attuning process. He does not provoke the retaliation of the law. Ever deepening harmony and happiness will be his. A Greek proverb says: ‘He who is obedient to the law, the Gods lead gently by the hand. Those who resist, they drive mercilessly’.

Thus, though fundamentally self-predestined, restriction and suffering are by no means inevitably pre-ordained for man. He creates them for himself and he can, therefore, do away with them for himself. In these ways man can be free and the Great Teachers who have visited mankind have, by both example and precept, shown him the way of freedom.

The problem of predestination and free will may perhaps thus be regarded, and the apparent paradox which they seem to present be partially resolved. Other factors are, however, also involved.

Theosophy in New Zealand, Vol. 16, No. 3 & 4, 1956, p. 17

49
The Reincarnating Self of Man: A Study in Causal Consciousness

As I understand there may be some members of the public present this evening, and perhaps some new members of our Theosophical Society not fully aware of our teachings of the nature of man, I will begin by briefly advancing the view that man is at least seven-fold in his nature. These seven parts all occupy the same location in space; they are here and now from highest Spirit to the densest matter. The seven vestures are the physical body, the vital body, container and conserver of vitality, and the emotional and mental bodies. These four vehicles are sometimes called the Personality of man. This is mortal; it comes into existence as a vehicle of the indwelling Self during prenatal life. After the allotted span these four bodies at death gradually disintegrate, the real reincarnating Self having withdrawn from them. This Inner Self is three-fold, being a reflection of the three aspects of the Creative Logos, spiritual intelligence, intuitive wisdom and within these the Spirit-Essence, the Atma within, the real Self of man, the core of his existences. This, in its turn, is forever inseparably united with the one Spirit-Essence of all, the Paramatma.

I am now going to share with you some fruits of study and research into the condition of consciousness of that reincarnating Self, the unfolding spiritual unit, the Ego in the Causal Body. This research is possible because we do not need to remain imprisoned in the physical body whilst awake. By focusing attention in superphysical vehicles, we can learn to become aware in them and explore them.

What, then, is the life of the human Ego? I offer, quite undogmatically, some answers born of my studies of the subject, limiting myself to pure Causal consciousness, the spirit Self of a reasonably developed Ego in its Causal Body. Conditions will vary according to development and temperament, but, I think there will be certain common characteristics. At once I am faced with difficulties because words can and do falsify abstract ideals, and experiences in arupa worlds cannot be fully translated into terms of concrete thought and physical speech. Certain arupa [abstract] conditions contradict rupa [concrete] experience. For example, in Causal consciousness there are no negatives; only positives exist. There are no contrasts. All is light all the time and physically we can hardly imagine light without darkness in contrast.

Complete freedom of existence is another characteristic. There is no necessity to make any effort about anything. Entry into Causal consciousness brings at once complete ease as if all resistance, all restrictions, had vanished, leaving only pure being, the essential existence of the divine principle in man, his true integral Self, in a serene happiness in which doubt, worry and all other stresses cannot exist. The Ego dwells in smiling and unbroken ease and serenity.

No effort is ever needed and so no planning. Indeed no thought of a plan is possible, for to Causal consciousness, all exists and is perpetually available in its fullness. Any change is but a steady, unrecognized increase in the fullness of being. No action and therefore no fatigue, no exhaustion, no boredom can be experienced, no action being called for. There is only an increasing interior fullness and deepening of existence naturally occurring. The unfolding human Ego in its own world amongst its peers is simply pure being, without plan, spontaneous, thought-free, motiveless, complete.

Mystics and occultists have also borne testimony to the causal experience of entering into supernal, infinite light, of being light itself, a centre of light in an ocean of light, the ‘true light that never was on sea or land’ and ‘lighteth every man that cometh into the world’. The Causal Body is self-radiant, an out-raying of light from its centre. Another contrast with physical life is that there is no skin, no edge to this radiance of what has been called ‘The Robe of Glory’^{^[15]}. Causal consciousness is virtually universal and the sense of division, of being separated from anyone or anything does not, cannot, exist in this state. One is light in a world of universal light. When once this state has been entered and particularly when dwelt in until it becomes part of consciousness, that same light can be seen in all beings and all things. The lower worlds are ‘seen’ to be bathed in and permeated by the vast ocean of spiritual light.

Another strange experience on entering this plane of existence is that the time sense is greatly changed, almost lost, as if the Inner Self were independent of time. Time is not a factor in existence and awareness. The Ego abides in duration or time without limits. Here we live amidst past, present and future. Of these it is said only the future is actually real, the past having gone and the present vanishing whilst we think of it. The future approaches all the time. Causally this is not so. All is in complete existence all the time. The Ego does not actually dwell in eternity, in the eternal now. That appertains to a far deeper state within universe and man, at the level of the Spirit-Essence, the Atma, within us. When we touch that deeper layer, our Monadic self, then perhaps we may know eternity and that all exists in uttermost fullness all the ‘time’. Processes of beginning, developing, evolving, achieving, have there little or no meaning; for all exists all at once. Physically, this is negated, is just not so. Egoic consciousness is somewhere between the two relatively independent of time, dwelling in time without limits.

Awareness there can bring strange phenomena into one’s experience; for example, physically, a swiftly moving body, a bullet fired through the air or, far more swiftly, a sub-atomic particle, an electron, perhaps, shot with great velocity passes invisibly. When one tries to examine with heightened vision these swiftly moving sub-atomic particles and perhaps the root particle, the anu ^{^[16]}, these are causally and even in some strange way, clairvoyantly, observed to be motionless — a contradiction of physical experience, and there are many others, all of which can nevertheless be living and repeatable experiences whilst in the physical body. A physically moving object, then, can be observed as if there were no such phenomenon as motion, there being nowhere to go, to come from, to reach, as if everything exists now, here and all at once.

What, then, is causal knowledge? Here, as we grow up, are educated and educate ourselves, we have the experience of receiving information, of considering it, meditatively, contemplatively in some cases, as if something external to ourselves had come to us. Physically, then, a process occurs of gaining knowledge from without. That is negated in causal consciousness. The principles of existence, of emanation, unfoldment in successive degrees, of an underlying harmony of the whole universe, and all other basic equations and formulae of life, Egoically are not received ideas. We grow up with them as part of the very nature of our existence. They are built increasingly as it were into the construction of consciousness in the higher worlds, after a certain level of development has been reached. Even those words are contradictions because suggesting time. Egoically, the processes of Nature operate all around and within and upon one. They are observed and known intuitively as beyond question or necessity of thought. All natural principles and processes are, in fact, continually lived and in no sense observed as if external. They are ‘parts’ of the unified fabric of being. Now those words have falsified what I want to say, and I find it extremely hard to bring these causal, arupa, concepts in their vital significance into terms of the concrete mind. The brain is especially limiting and still more so words.

Let me, then, deliberately provide some concrete ideas. We, Theosophists, are taught, we believe, and some of us know, that this Inner Self of universe and man gradually unfolds its inherent powers, reaches one standard of development after another by virtue of successive lives on earth, the whole process operating under a flexible Law of Cause and Effect. So in our thought, we say we have had past lives. We lived on earth in another body, for example, two, three, four, or five hundred years or so ago. That life came to an end. It finished. It is now a past life. Behind that again hundreds of other existences as personalities, lived their little day and, with the civilizations with which they were a part, have all gone into the past. Now, imagine a state of consciousness in duration or time without limit in which this simply is not so, those former existences still continuing here and now. If we were in Egypt once or twice in those lives, then they are still going on. A past life is, causally, not finished and done with. The whole procedure occurs here and now, very much as we attending this gathering have been all together a few minutes before it started when we found our seats and we waited for what had to be done and is now being done. Whilst physically all events were in succession, they are still present in our consciousness, still going on. We are here together in a continuing, non-temporal, process. Something like that, but far more subtle and extensive, obtains in causal consciousness. Thus the Ego dwells in timelessness.

A peculiarity of physical embodiment is that consciousness is continually snapped off, broken, lost. Every time we go to sleep, briefly, or for the night, consciousness is lost, put out like a candle that is extinguished. For us physically all then vanishes including ourselves. We, Theosophists, may believe that consciousness continues and there is activity in an inner world but, physically at any rate, consciousness is intermittent, being continually broken. This is not at all the case for the Ego in the Causal Body. There — a falsifying word — consciousness is unbroken, continuous as if the Ego dwells in continuity with everything going on all the time, without any break in awareness or any change. If there is any change, it is as of a perpetually unfolding sphere, which from within is ever unfolding; from a centre or germ within one there is welling up all the time more and more spirit-essence; more power, life, love, vital energies and awareness and understanding are perpetually increasing, like a sphere of light with continually increasing range.

Thus in causal consciousness there cannot ever be any sense of lack, of want, anything to be striven for. All is fully available all the time, and Egoic existence consists of a perpetual expansion due to the continuous up-welling from an infinite source of light, life and energizing, dynamic power. All that ever can be is already present in this sense of growing fullness in timeless experience. As I said in the beginning, the experience of causal consciousness in whatever degree is thus one of rest, peace, great and smiling ease.

Another contrast with physical awareness, a contradiction in fact of our three dimensional consciousness is that of infinite withinness. Physically, we know that all objects can be expanded limitlessly in size. Apart from obstructions on the physical plane, space is limitless, and so we are able to conceive of limitless outward expansion. Movement outward is for us without restriction, but when we try to penetrate limitlessly into the interior of things we come to the impassible centre. Now imagine a state where that impassibility does not exist, where there is also infinite withinness. This is applicable to both universe and man and if he so focuses his attention, he can indeed penetrate in consciousness deeper and deeper towards his inner nature without ever coming to a stop, a barrier, an absolutely resistant centre.

This is a very strange experience and again in examining sub-atomic particles, for example, one finds that deep within the minutest of them there is another kind of existence, penetrating into which one comes to another world from which the force that makes the object appear in the physical world is coming. This can be pursued into successive interior states until presumably you come to that centre which H.P.B. [Helena P. Blavatsky] says is everywhere with circumference nowhere — inconceivable physically. The brain cannot conceive it though it is good to meditate upon. Egoically it is a natural characteristic of consciousness in the causal world.

Then, again, the integrity of the Ego is unstained^{^[17]} and unstainable a wonderful state! Wholeness, actuality, of that which you are is a causal attribute. You are what you are. How difficult to attain down here, where we are continually shaped, moulded and conditioned by all sorts of external influences and uttermost trueness, integrity is almost impossible. But, causally, there are no external influences. All is within and part of the fabric of one’s being. There is nothing to attain, nothing to manoeuvre^{^[18]} for, plot for, plan for, deceive for. The jewel of sincerity shines in the crown of the Inner Self of Man

Imagine also a condition of consciousness in which not only time is not a factor in existence, but space also. To the Ego, space and distance hardly exist. The Ego of man is independent of location. There is no geography in the causal world. It does not matter where one is, existence not being in any way affected by position in space.

There is no going away because there is nowhere to go. There is no losing someone or something, because all is always here, all ever available. The only necessity for communion is attunement. If one can attune with any other being in the causal world or with great ideas and principles of existence then they are present in fullness. Death of course cannot exist, for the Inner Self is immune from death. Only the body dies. Having been born, it must die, but the shining Self of Light is virtually immortal. Egoically, for us all there is no death, no separation, no bereavements. Perhaps the analogy of radio might help us in this. It does not help to have the receiver close to the transmitting station. Receivers are generally fairly independent of location. If you can tune in adequately, all things being equal, you can pick up a chosen station. Carry that up into terms of pure consciousness and realize that distance, separation, other locations are not part of the content of such consciousness.

If that consciousness is blessed by knowledge of a Master, if there is a sense of having dedicated oneself and one’s life and being to a great Adept, then He is ever present and can never be lost as long as the power to attune with Him remains. So in this sense, the Guru, the Adept, the Master, is not away in an ashram. He is here, an ever-present living Light and Presence and Power within one’s Inner Self. The Himalayan Ranges cannot separate the disciple from his Guru, for He is here and now and within one all the time — a blessed thought for the devotee! Even more blessed when it is a fully conscious experience as we are promised it can be.

I expect some of you are mentally asking: ‘How can we know some of this wondrous life, this serene content, this poised harmony, and tranquillity of soul and mind?’ Indeed this is the great question: How to know? Most of you know full well and will answer, by the practice of Yoga. May I simplify that and say, ‘by strong focusing of attention’. Awareness can be established at that point where your thought is focused. So we should focus our attention out of the unreal into the real, out of this relative darkness into the light and out of this death into immortality. By following the habit of living there in thought, of being often focused there, the doors, the double doorway, opens and we can pass in to the holy of holies of our inner nature where is enshrined the Atma, the immortal Spirit-Essence of our real selves. Simply put, it is done by thinking. Think constantly on the eternal and the eternal will become ours. I have written an affirmation with which I will close. Lifting consciousness above the physical, astral and mental levels, we may frequently affirm: ‘I am a divine and immortal being. I live for ever in radiance, in eternal youth, and in oneness with God’.

A Convention Lecture delivered at Adyar on 26 December 1950

50
The Royal Secret

What is the supreme Theosophical revelation? What is the highest Truth, the ultimate fact, the ‘Royal Secret’? What can we, Theosophists, say to a world of men perplexed, confused, frightened, disillusioned, cynical, trusting, if in anything, in physical science alone? The answer can be given in one three-lettered Sanskrit word, which must of course be translated into the language of the people addressed. This, I conceive, is our task to translate that one essential word, and to convey convincingly that translation to humanity.

What is that short word which reveals all, solves all, satisfies all? It is the name of God given to the Aryan Race by the Rishis of old! It is spelt AUM and pronounced OM. One translation into English of this three-lettered word which is pronounced in one syllable is ‘The Divine Source is threefold in manifestation and one in essence’. This divine essence constitutes the essential Self in every human being. There are not two essences, but one. Such is the one truth, the Atma Vidya, the Supreme Wisdom.

Why is this apparently simple and not unfamiliar idea so important and so potent? Because it solves man’s two greatest problems — those of religion and human relationships. Applied to a religion, AUM directs man’s thoughts to his Divine Source, and links him therewith when meditated upon and correctly chanted as a Mantram. AUM leads, therefore, to the vital religious experience of

In these days, certain parts only of the ‘Grand System of Correspondences’ have been given to mankind by the Adept Teachers of the Race; for knowledge is power and only the more innocuous aspects of the Science can safely be put before humanity at this stage of its evolution. While this reservation would appear to be a limitation, it is, in fact, a challenge to the intellect and intuition of those students in whom the determination to know has awakened; for to those organs of consciousness all knowledge lies open, and in seeking to fill in the gaps in the present revelation the student exercises, and so develops, his powers of intellection and perception.

The Lord Buddha is reported to have said: ‘In this very body, six feet in length, with its sense impressions and its thoughts and ideas, is the world, and the origin of the world, and the ceasing of the world, and likewise the Way that leadeth to the ceasing thereof.^{^[19]}

Thus, because of the underlying unity of this tremendous pattern of unfoldment, man contains in himself every element that is found in the universe. In the chain of being, everything is magically contained in everything else. Where you stand, there stand all the worlds. Kabbalism — the Theosophy of the Hebrews — adds to the Hermetic axiom — ‘what is below is above’ — the statement that what is inside is outside, and also acts upon everything else. Man himself is portrayed as a symbolic transparency through which the secret of the Cosmos may be discerned. Kabbalists stress the interrelation of all worlds and levels of being, affirming that everything is connected with and interpenetrates everything else according to exact though unfathomable laws. Everything possesses its infinite depths which from every point may be contemplated.

The Theosophist, Vol. 103, November 1981, p. 46

51
Atlantis: Fact or Fable?

Soundings and explorations of the bed of the Atlantic Ocean and recent expeditions in search of facts supporting the existence of Atlantis, have drawn public attention to the idea that such a continent may have once existed.

According to Plato, who first related the story publicly, the people of Atlantis formed the oldest civilization in the world. They possessed great cities with palaces, temples of gold with huge golden images of its deities, roads of great size and, length, chains of canals, and rejoiced in a climate so benign that they reaped two harvests a year. They owned ships and war chariots, and bred the finest horses and cattle. Atlantis, said Plato, was situated in front of the Straits (of Gibraltar) then called the Pillars of Hercules and led to a succession of islands through which one might pass to the whole of the opposite continent, that is to say, to what is now America.

How did Plato hear all this? From his grandfather, Solon. During a visit to Egypt, Solon, the famous Athenian philosopher and lawgiver, was told of Atlantis by an aged priest at Sais, who added: ‘There dwelt in Atlantis the fairest and noblest race of men who ever lived, of whom you and your city are but a seed or remnant’. The original Atlantis, he said, was pre-eminent in laws, performed the noblest deeds, and possessed the finest constitution, its antiquity being such that it was ‘founded by the goddess Athene a thousand years before Sais’. It was ‘a great and wonderful empire, which had rule over the whole island and several others, as well as over parts of the continent. A mighty power invaded it and also endeavoured to subdue our country (Egypt) and yours (Athens) and the whole land within the Straits (of Gibraltar). But violent earthquakes and floods in a single day and night caused the island and its warlike men to sink beneath the seas’. Such in brief, is the ancient legend repeated by Plato. A great continent existed, suffered invasion by a mighty host, a great war, and ultimate submersion through violent earthquakes and floods.

Geographical Evidence

Justification for a belief that such a great continent linking the Americas with Africa and Europe did once exist rests on quite a number of physical facts. Here are a few of them.

The Dolphin Ridge, a plateau 9,000 feet above the Atlantic ocean bed, extends from near the coast of Ireland to the coastline of South America near French Guiana. Dry land fossils have been brought up from the bed of the Atlantic. Lava from this plateau brought up by cable-laying vessels is demonstrably dry land lava erupted less than 15,000 years ago. Mayan literature contains flood and creation stories closely resembling those of Genesis, Egypt, India, Babylon and Chaldea.

Egyptian manuscripts discovered by Dr Henry Schliemann, discoverer of Troy, have convinced him that Atlantis existed. One such manuscript records that an expedition was sent by a Pharaoh about 7,650 B.C. to seek traces of the Motherland from whence Egyptians first came, but found no traces. Indeed, all had disappeared in the flood of 10,000 B.C. It is, however, a fact that Egyptian civilization has no known root and no primitive period. A papyrus found by Dr Schliemann, written by the priest-historian Manetho, gives reference to a period 13,900 years ago as the date of the Kings of Atlantis in Egypt. At Troy, Schliemann found an ‘owl vase’ bearing Phoenician hieroglyphics reading: ‘From King Chronos of Atlantis’. This peculiar owl vase was duplicated in a collection of objects from Tiahuenaco, South America.

Then again, pyramids, monoliths, and semicircles of stones like the Druid formations in England were found on the Island of Bonaca off South America. Furthermore, the step pyramids of Egypt are duplicated in America. In American Indian languages there are over one hundred words that are similar to words of the same meaning in the Arabic and Greek languages. The myths of Greece are repeated in Indian and Mayan tradition, as for example that of Atlas. In fact the people of Atlantis were called Atls: A-T-L-S, and the syllable Atl is the root of many place names in America today, e.g. Atlanta, Popocatapetl, and in the name of the Toltec ruler and lawgiver: QUEXAL-CO-ATL. A close correspondence exists between the flora and fauna of the Southern U.S.A. and that of Europe. The monk seal does not frequent the open ocean. Yet it is to be found in both the Mediterranean and the West Indies. Certain exactly similar ants are found in the Azores and U.S.A. Moths and butterflies of the Canary Islands are identical with those in America. But none of these could fly across the Atlantic. The Basque language has no affinity with other European languages; it rather resembles aboriginal tongues of America in grammatical structure. Cro-magnon skulls found in France resemble those found in Logoa Santa in Brazil. I think you will agree that these similarities cannot all be coincidences. There must once have been a land connection to account for them.

Theosophical Story

What has Theosophy, whose teachings are the fruits of the occult investigations of countless generations of initiated seers, to say about Atlantis and the Atlanteans? A great deal, as reference to Theosophical literature will demonstrate. The history of Atlantis is said to be divided into four epochs separated by four cataclysms. Up to 850,000 years ago, when a great flood occurred, Atlantis extended from a few degrees east of Iceland to about the site now occupied by Rio de Janeiro. It embraced Texas, the Gulf of Mexico, the southern and eastern states of America, Labrador, and the area from there to Ireland, Scotland and a small portion of the North of England. It reached also from Brazil to the African Gold Coast.

The distribution of the land after the first great catastrophe of about 850,000 years ago, in the Pliocene Age, shows that a considerable portion of the north of the continent was submerged, and the rest was much rent. The growing American continent was separated by a chasm from the remainder of Atlantis, which then occupied the bulk of the Atlantic basin, from about 50° N. Lat. to a few degrees south of the equator.

Great subsidences and upheavals in other parts of the world also took place. The British Isles, for example, then formed part of a huge island embracing the Scandinavian Peninsula, the North of France, all the intervening and some of the surrounding seas.

The land surface after the second catastrophe about 200,000 years ago was much changed, although this cataclysm was relatively smaller than the first one. Atlantis proper was now split into a Northern Island called Ruta, and a Southern Island called Daitya. The future North and South America were separated from one another. Egypt was submerged and the Scandinavian Island, which included the British Isles, was then joined to the future Europe.

A stupendous planetary convulsion took place in 75,025 B.C., the third of the four cataclysms. As a result of it, Daitya, the Southern Island, almost entirely disappeared, Ruta was reduced to the comparatively small Island of Poseidonis, which was situated at about the centre of the Atlantic ocean. The other land surfaces were then roughly as they are today, though the British Isles were still joined to Europe, the Baltic Sea was non-existent, and the Sahara Desert was still ocean.

In the fourth and final cataclysm of 10,000 years ago Poseidonis entirely disappeared and the submergence brought up the Sahara Desert out of the sea and caused huge tidal waves in the Mediterranean countries. This is the historical basis for the story of the Deluge in the Bible and other ancient books.

Concerning the civilization and people of Atlantis, Theosophy agrees with the descriptions given by Plato and also has much further information to give. The Atlantean Race was the fourth of the seven major races of man which will occupy this planet during this present period of activity. The fifth or Aryan Race is now in process of development.

The Atlantean peoples are still numerically preponderant on the earth. Here is a list of some of the nations which belong to that Race: The Laplanders, the Patagonians, the American Indians of both North and South America, the inland Chinese, the Basque people of Spain, the Magyars of Hungary, the Japanese and all the Mongolian, religion, politics and social structure was displayed throughout the long period of Atlantean development. Occult records exist of a very high state of civilization achieved about the midpoint of the Atlantean race and centred around the capital city. This was the famous City of the Golden Gates. This epoch is sometimes called the Toltec Golden Age; for an almost perfect, communal society then existed for some 100,000 years. This civilization was based upon this central idea: from each according to his capacity, to each according to his need. During this time there was practically no crime and the most serious punishment consisted of banishment which was dreaded. The Atlanteans were great colonizers, sailors and merchants. They founded an empire in Peru and earlier still in Egypt. Eventually, serious malpractices, including very evil forms of sorcery, developed and threatened the progress of the whole Atlantean race. They eventually recovered, however, and gave birth to the Aryan race to which most of us belong.

The progress of humanity thus continues. Indeed, the Theosophist cannot despair, cannot fear that all human achievement could be swallowed up in unheeding, everlasting night. The Theosophist knows that mankind moves through innumerable ages to ever-increasing power, wisdom and glory.

Theosophy in Australia, 3, 10 August 1951, p. 7

52
Study Corner [1]

Some definitions

The Auric Envelope

The human aura is described as a subtle, invisible essence or fluid that emanates from human, animal, and even inanimate bodies. It is a psychic effluvium, superphysical and physical including the electro-vital emanations from the physical body in the case of man. It is usually oviform or egg-shaped and is the seat of the Monadic, spiritual, intellectual, mental, passional and vital energies, faculties and potentialities of the whole sevenfold man.

The auric envelope refers to both the edge or extreme range of the auric radiations (envelope) and the presence of germinal powers, particularly those retained in the immortal vesture of the triple Self known as the Causal Body. This vehicle is more especially symbolized by the Arks of the flood legends of the Scriptures of ancient peoples, and by boats introduced into other allegorical narratives such as those of the ships built by Argus and Deucalion (Greek mythology), that built for Vaivasvata (Mahabharata, the Puranas and the Brahamanas), and that upon which Christ performed the miracle of the stilling of the tempest (Matthew 8:23-26).

In general the auric envelope is the edge and sum total of the substance of the seven human bodies, physical and superphysical, and their subtle radiations.

Parabrahman (Sanskrit)

‘Beyond Brahma’, the Supreme, Infinite Brahma, the absolute attributeless, secondless reality, the impersonal, nameless universal and Eternal Principle. Brahman (Sanskrit). The impersonal supreme and incognizable Principle of the Universe, from the essence of which all emanates, and into which all returns.

Creation

The emergence and subsequent development of a Universe and its contents is regarded in occult philosophy as being less the result of an act of creation, followed by natural evolution than a process of emanation guided by intelligent Forces under immutable Law. The creation or emergence of Universes from nothing is not an acceptable concept, all being regarded as emanating from an all-containing, sourceless Source, the Absolute.

The Ego

The threefold, immortal, unfolding spiritual Self of man in its vesture of light, the ‘Robe of Glory’ of the Gnostics and the Karana Sharira, or Causal Body, of Hindu philosophy. This higher Triad evolves to Adeptship by virtue of successive lives on Earth, all linked together because they are reincarnations of the same spiritual Self. Thus the Ego, in its turn, is an individualized manifestation of the Monad, which is the eternal Self of man, the Dweller in the Innermost, a unit of the Spirit-Essence of the Universe.

The Absolute

In occult philosophy the term ‘God’ in its highest meaning refers to a Supreme, Eternal and Indefinable Reality. This Absolute is inconceivable, ineffable and unknowable. Its revealed existence is postulated in three terms: an absolute Existence, an absolute Consciousness, and an absolute Bliss. Infinite Consciousness is regarded as inherent in the supreme Being as a dynamic Force that manifests the potentialities held in its own infinitude, and calls into being forms out of its own formless depths.

God

This word appearing in the first verse of the first Chapter of the Book of Genesis is a mistranslation, and a very misleading one, of the Hebrew word in the original Elohim. This word denotes the male-female Hierarchies of creative Intelligence or Potencies through which the Divine produces the manifested Universe: the unity of the powers, the attributes and the creative activities of the Supreme Being. ‘Elohim’ is a plural name, the singular form of the word being ‘Eloha’, i.e. a ‘god’. ‘Elohim’, therefore literally means ‘gods’,‘ personifications of divine attributes or the forces at work in Nature. Admittedly the ‘Elohim’ are also conceived as a Unity in the sense that they all work together as One, expressing One Will, One Purpose, One Harmony. Thus their activities are regarded as the manifestation of the Eternal One, the Absolute. ‘Elohim’ might therefore be explained as ‘the Unity of gods’ or ‘the Activities of the Eternal One’, namely God omnipresent and revealing Himself outwardly in creative activity (Partly paraphrased from The Unknown God, P. J. Mayers).

Ring-Pass-Not

The outermost edge or limits marked out by the Logos within which His System is to appear. Macrocosmically, it is the presumed boundary within which is contained the consciousness of all beings evolving within the circumscribed field or area of Space—microcosmically the Auric Envelope.

Applied solely to states of consciousness, this term signifies the circle or frontiers, great or small, to which realization and awareness are limited. In the course of evolution each entity reaches successive stages of unfoldment out of which its consciousness cannot pass to the conditions attained at later or higher phases of development. This applies to beings at all degrees of growth, from the animal to the Solar Deity, each having a limit to its range of awareness, this being appropriate to its evolutionary stature.

For animals the Ring-Pass-Not is self-consciousness, which they lack. For man it concerns full spiritual Self-awareness and ability to realize dimensions of space beyond the normal three. These limitations may also be regarded as portals or ‘points of transmission’ leading from one plane of existence to another.

Theosophy in New Zealand, Vol. 26, No. 3, 1965, p. 60

53
Theosophy as Interior Experience [1]

What IS Theosophy?

We, theosophists, have discovered within ourselves a wellspring of life, of happiness, of inspiration. Theosophy has led us to this discovery. If we choose to become active theosophists — and happily we are quite free in this choice — our task is to lead humanity to its own truth as we have been led. Our work is to re-establish the Wisdom-Religion on earth.

Before we can effectively fulfil this function, we must answer to our own satisfaction the question: ‘What is Theosophy?’ The usual answer is based upon the Greek words from which the name is derived Theo-Sophia, meaning divine wisdom. Madame Blavatsky’s definition is: ‘Theosophy in its abstract meaning is Divine Wisdom, or the aggregate of the knowledge and wisdom that underlie the Universe—the homogeneity of eternal good; and in its concrete sense it is the sum total of the same as allotted to man by Nature, on this earth and no more’.

I wish to draw attention to one phrase in this definition: ‘Theosophy’, says Madame Blavatsky, ‘is the aggregate of the knowledge and the wisdom that underlie the Universe ... it is the sum total of the same as allotted to man by Nature, on this earth, and no more’. What may we assume is meant here by the phrase ‘as allotted to man by Nature?’ In what sense may Nature be said to have allotted Theosophy to man?

In seeking an answer, we at once perceive that according to this definition Theosophy is not a wisdom, a knowledge, a power separate from or outside of man. It is something allotted to man by Nature. It is therefore part of man. Being divine, it is therefore eternal. In consequence, Theosophy must be regarded not only as a science of life studied and partly comprehended by the lower quaternary, the mortal man. Theosophy must also be regarded as an attribute of the higher Triad, the immortal Self. Thus Theosophy is not only a divine wisdom which by study and practice becomes incorporated into man as an enrichment of his mind, an enlargement of his concrete knowledge. Theosophy, being eternal, appertains to the eternal Self of man.

Since that Self is triple in Its nature, we have a threefold definition of Theosophy. In its wisdom aspect, Theosophy is an attribute or manifestation of the Buddhic Self of man. In its intellectual aspect, it is an attribute or manifestation of the higher Manasic Self of man. In its power aspect Theosophy is an attribute and manifestation of the Atmic Self of man. In a phrase: Theosophy is the innate wisdom, knowledge and power of the inner Self of man, latent or active in varying degrees.

Before proceeding to examine this concept and its implications, let us consider a question which arises out of it. If Theosophy is within you what is the place, value, of the externally propounded doctrines through which most of us first learn of the existence of Theosophy? What is the relation between the Theosophy of the inner Self and the Ancient Wisdom in its concrete form delivered to humanity age by age by the Adept Teachers of the race?

The value of doctrinal Theosophy is, I think, abundantly clear. Apart from its great practical usefulness as a guide to intelligent living and therefore to happiness, it constitutes a pathway or gateway leading from concrete to abstract levels of consciousness, from an externally perceived scientific philosophy to an interior illumination, from time-conditioned exposition to eternal truth.

Theosophy as it exists in our books and is taught in our lodges is therefore in no sense an end in itself. As must ever be remembered, external Theosophy can never possess the attribute of finality. However brilliantly grasped and expounded it will ever remain unfinished and its concepts of truth entirely relative. The marvellous collection of doctrine, of knowledge of ideas — Theosophy-of-the-books — whilst of the greatest value as a practical philosophy of life, is of infinitely greater value as a bridge leading ‘from the unreal to the real, from darkness to light, from death to immortality’. Recognition of this fact in no way decreases one’s appreciation of the doctrines-in-time. Indeed, if anything their value is enhanced; for is it not far more valuable to exist and function as a gateway leading to wider fields than to be the end of a road?

Returning to the main theme, we may ask: Of what practical value is this concept of ‘Theosophy as interior wisdom, knowledge and power?’ What are the implications for Fellows of The Theosophical Society? This concept can be of the greatest help to all of us and especially to the teacher of Theosophy. Throughout his expositions he is, or should be, continually aware that whilst he is imparting to his hearers doctrines as guides to life down here, he is also pointing out to them a road leading from external Theosophy to the wisdom, the knowledge and the power which are the very essence of the interior Self.

The function of the theosophical teacher is now seen to be at least dual. Whilst he expounds doctrines pointing out their intellectual and their practical implications, he also leads his students to the discovery of their own truth. Here at once we are face to face with one of the great difficulties of our work. It is the relative scarcity of teachers who are able to fill this dual role. This difficulty exists partly because we are a society of men and women who are active out in the world. Nearly all of us have worldly duties which prevent us from giving ourselves wholly to the study and exposition of Theosophy. Very few of us are in circumstances which permit either prolonged study or the regular practice of yoga.

Even to those free of temporal activities and obligations, fulfilment of the dual role of teacher and spiritual leader demands the highest qualifications. Expositions of doctrinal Theosophy may not be difficult for those who have the interest, the education, the leisure and the intellectual capacity required. For them success depends upon self-application, upon effort. Successfully to impart the main theosophical teachings and in addition to elevate the consciousness, truly to illumine the minds and hearts of listeners and students inspiring them to set forth on the great quest of their own inner Light such a task is indeed difficult of fulfilment.

Why is this so? Is it not due to the operation of a natural law? According to this law only the self-illumined can illumine another. Spiritually, no man can give to another that which he does not possess himself. He who has not found his own inner Light cannot be a light in another’s darkness.

Thus we are led to one conclusion. Since Theosophy is within each one of us and our task is to lead our fellow men to their own Theosophy, practical, intellectual and spiritual, we must each one of us, first discover our own Theosophy. We must find that Theosophy which is the knowledge and the power of the inner Ruler Immortal.

Self-Illumination

How shall this discovery be made?

First: I submit, by a recognition of its necessity, hence this address of mine. Second: by an application both to our daily lives and to our intellectual and spiritual evolution of the theosophical teachings concerning the way of self-illumination.

With regard to necessity, in my Convention address of last year I stated that Discipleship whether of a great Being or of a great Ideal was the hope of the world. I repeat that affirmation now. For the events of the past, twelve months have abundantly demonstrated the failure of a statesmanship, the principles of which emanate from the concrete analytical mind. The crying need is still more painfully evident now for a statesmanship in the conduct of life individual, national and international, the principles of which emanate from minds illumined by the light of wisdom and established upon the limitless power of the spiritual Self.

Theosophy completely meets this need. As I have already stated, it is the bridge between the lower and the higher, the mortal and the immortal, the time-imprisoned and the eternal Self of man.

Mere contemplation of a bridge, however intelligent and complete, will not carry the traveller across the stream. The study alone of a gate and a gateway, however comprehensive and exact, will not lead the student to the fields beyond. The bridge must be crossed. The gate must be opened and the traveller must move forward. So with ourselves, if we would become teachers of the Wisdom, we must pass from the intellectual grasp of doctrinal Theosophy into living experience of Theosophy itself, the interior light, life and power of our inner Selves.

What shall we find when the bridge is crossed?

What is the Theosophy of the Ego?

My own interior experience is admittedly limited, but in answer to those questions I propose to share a part of it with you. Ideally I ought first to say something concerning the means whereby the bridge may be crossed, the gate opened and passed through. An interesting subject, attempted exposition of which I must however reserve for a future occasion.

Meantime many books on yoga exist, some of them valuable as guides on the pathway of self-illumination.

Come with me, if only in imagination, through the twin portals of feeling and thought into that temple of light which is theosophically termed the Causal Body of man. Let us perform together an act of yoga. Physically relaxed, affirm with me: —

“I am not the physical body. I am the spiritual Self within.

(Pause).

I am not the emotional body. I am the spiritual Self within.

(Pause).

I am not the mental body. I am the spiritual Self within. (Pause).

I am the divine Self .... Eternal .... Immortal .... Indestructible.

(Pause).

Radiant with divine Light, shining throughout the universe.

(Pause).

I am that Light,

That Light am I”.

Thought ceases. The mind is still, the centre of awareness having been transferred from it into the Self within. Consciousness now consists no more of effort, of speculation, of analysis. These are displaced by effortless, thought-free certitude and by a vivid awareness of freedom. No longer now do we think of the Causal Body, the shining Augoiedes, as a kind of captive balloon floating somewhere above and partly within the physical, astral and mental bodies, connected thereto by a silver cord. We know it now as the ‘home’ of the Self, the centre of our existence, the bodies its appendages.

Consciousness is focussed now in the heart of our existence. We abide in, are surrounded by a great radiance, a robe of light richly hued. Each brilliant colour is also delicate, the whole aureole of light irradiating the personal vehicles and shining forth on every side. Looking outwards at the other Selves, within this radiance perchance a form is visible, a face perhaps, a highly spiritualised representation of the physical face, the eyes alight with spiritual power, expressing ecstasy, bliss, yet strong with the assurance of immortality and indestructibility.

Causal Consciousness

In what state or condition of consciousness do we find the inner Self? Upon what activity, if any, is it engaged?

The first impression which one generally receives on entering Egoic consciousness as I have said is that of light, of being at the centre of a great radiance, indeed of being light itself One discovers one’s Light-Self and perceives something of the glory of that everlasting Light in which all Egos are bathed. Later, through meditation upon the Light aspect of the Self, the inner or ‘true’ Light of the Solar System, begins to be more fully perceived. This light pervades all substance which is transparent to it. In it there is no differentiation and no form. There is only a shining sea of light with gradually-realized light-centres of varying degrees of brightness within it, representing the Egos of other beings. Sometimes the experience is less of light alone than of fire. The universe appears as flame-like, as if one were at the heart of the sun as fire and conscious in every electron of its flame. The student himself is that light. No sense of duality is present, the universe being penetrated everywhere with the one everlasting light.

Sudden entry into this state can at first produce a certain shock which flings one back into brain consciousness. By practice however the condition can be sustained. One becomes steadier and can to some extent investigate the experience and explore the field of his inner consciousness. Whilst at first too high in frequency safely to be sustained in brain consciousness for long periods it is quite normal at the causal level where there is no slightest sense of strain. Actually, in order to bring the impressions into the brain the frequency must be greatly slowed down, a process which is constantly occurring in ordinary awareness. The experience of genius is a direct manifestation in the brain of this play or movement of consciousness at super-mental frequencies, of the temporary descent from the Ego unimpeded and at its own intensity into the brain of the divine fire of the Self. For the Ego is found to exist in a state of white-hot genius, of overmastering inspiration, of capacity raised to the nth degree.

Next is the experience of intensity of existence, of life at an enormously increased voltage. If one imagines the condition at the centre of a terrific explosion at the moment of its occurrence and conceives of that condition being normal and continuous, then one may realize somewhat the exaltation and vividness of Egoic life. One must however remember that this analogy but partly applies. In Egoic consciousness there is no resistance, though the intensity of life resembles that of sudden release of highly compressed energy. Actually a further experience is that of the complete absence of all resistance, indeed of that duality of power and mechanism, consciousness and vehicle, will and resistant matter ever present in personal life. The ascent into Egoic consciousness might perhaps be compared to the sudden releasing of a balloon which for long has been straining at its moorings in a high wind.

Theosophy in Australia, 3, 3 June 1939, p. 3

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Theosophy as Interior Experience [2]

This is not infrequently accompanied by an indescribable inner happiness, mounting even to ecstasy, not unlike but almost infinitely greater than that produced by the realization of reciprocated love. This sense of joy also resembles that experienced at the sudden grasp of a new aspect of truth, the discovery of a philosophic principle or on being greatly inspired in the execution of some piece of creative work. Afterwards a divine bliss and gentleness may pervade the whole nature. All past suffering seems wiped away. The soul is healed and abides in a state of absolute harmony.

At other times the predominating sense is of immense power, of being a veritable giant of spiritual strength, omnipotent within the field of one’s own manifestation.

At all times the immortality of the Self is known. The fear of death, though not necessarily of dying, vanishes forever after the first experience of Egoic consciousness.

There is also a sense of standing alone — not in loneliness but alone-ness. One enjoys an entrancing solitude in which all fullness is impersonally present. One is not swallowed up in light or life. One begins to realize that one IS the Boundless All, always has been and always will be. There is no sense for example of an external watching Deity. But the interior existence of a divine principle throughout all Nature comes to be realized and brings with it a sense of the sacredness of all things.

Amidst all this there is a region of Egoic consciousness which is in silence. When you enter there you find yourself dark. Yet the darkness seems pregnant with light, the utter stillness charged with the potentiality of all sound. For this inner centre of stillness is not empty. Paradoxically, it is rich and full as if within one there were an abyss of truth.

Emerging, the mind is filled with a sense of freshness, newness, of perpetual spring, of harmony, of light, of power.

Strangely, physical sensory power is sometimes enhanced. Nature appears to be more beautiful, radiant, alive. Tennyson’s words are fully appreciated:

“Let no one ask me how it came to pass

I only know it happened, that to me

A livelier emerald twinkles in the grass

A purer sapphire melts into the sea”.

There speaks one who had known the exaltation of the higher consciousness experienced the enhancement of sensory powers which results.

The Ego and Reincarnation

From this elementary study of the nature and the interior life of the immortal Self of man as it is lived in formless worlds, let us now turn to the ‘external’ experiences, of the Ego. For we know that one aspect of the Ego is concerned with, temporarily limited by and sharply focussed in, the process of evolution through reincarnation, contact with and experience of the worlds of form. Let us try to look, for example, at reincarnation, karma and astrological influences as the Ego experiences them.

When a new incarnation begins the Ego as it were throws itself open to experience in the three lower worlds, the mental, astral and the physical. In the period between incarnations, save for the temporarily dormant thread of life and three permanent atoms, the Causal Body is self-contained or closed as far as the lower worlds are concerned. Forces are constantly welling up within it or, diagrammatically, are descending into it from still higher worlds. In inter-incarnation periods these flow through and beyond the Causal Body in all directions but only on the Higher Mental Plane.

When incarnation is to begin the Ego may be thought of as opening a funnel leading from the centre or heart of the Causal Body into the Lower Mental world. This creative act permits a certain measure of the forces from the planes of Atma, Buddhi, Manas to flow as a threefold ‘ray’ through and from the Ego into the form worlds.

This funnel, which closes again or is withdrawn after devachan, has its point or apex in the very centre of the Causal Body at the point at which the inner forces continually arrive. Some of these continue to empower, vivify and irradiate the whole Causal Body thereby maintaining individualized causal life or Ego-hood. Some of them however flow down the funnel as the creative forces, which pass through the resistant barrier of the fourth sub-plane of the mental plane and in the course of time bring the new set of vehicles into existence.

The width of this funnel is of great significance. In a savage it is very narrow; in civilized man it is wider; in the man on the Path it is wider still. In the active and conscious Initiate it consists of at least half of the Causal Body and in the Adept there is no funnel because the whole Causal Body is itself a funnel leading from still higher worlds. Naturally — karma apart — the degree of Egoic manifestation in the Personality depends upon evolutionary stature which decides the amount of higher forces available. Only in the Adept can the maximum possible degree of Egoic-Monadic manifestation in the body occur.

What does the Ego experience when incarnation opens and the funnel is formed? An added fullness of life, a sense of heightened expectancy and of vernal joy at the opening of a new cycle of activity. The inner powers are felt to be pouring rhythmically through the Causal Body. Their compression in the funnel causes their presence and rhythmic flow to become far more apparent than when flowing free throughout the Causal Body. For when between incarnations the forces flow undirected and uninterrupted throughout the whole Causal Body their presence and rhythm are scarcely observable.

This sense of added life, of joy, together with the experience of expansion, growth, enrichment resulting from life’s experiences continues throughout the whole five-fold life cycle of incarnation. By contrast a distinct feeling of quiescence, of reduced vitality is experienced when at the end of the life cycle the funnel is closed again and the directed rhythmic flow of power, life and consciousness into the lower worlds comes to an end.

As far as external awareness on its own plane at this time is concerned, the Ego is in causal communication with the many other Egos with whom it has links from the past — links which will draw the new personalities together. Thus there is an inter-communion between such Egos, some of whom may have already incarnated as the parents, elder relations and friends. Others will incarnate at about the same time and others later on perchance as offspring or younger friends. Between such groups of Egos there is an intense harmony, a very close mutual comradeship which brings joy to them all.

Theosophy in Australia, 3, 4 August 1939, p. 12

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Freedom and Karma

To some minds the existence of the Law of Karma and of a Plan for the evolution of life and form suggests determinism and even fatalism. Yet Theosophy teaches positively that man is above all things free. The Great Plan, therefore, must be flexibly fixed! The great racial and sub-racial launchings, developments, and culminations are presumably timed to within a thousand years, and some of them no doubt much more precisely, even to within a hundred years. These time periods appear to be decided, however, far less by the Directive Intelligence or by the Inner Government of the World than by the Law of Cycles.

Minor and major wave periods, troughs and crests, can all be computed with fair accuracy, and one conceives that the Great Ones adapt Their work to them. They must constitute the time key for all the special efforts and activities of the members of the Great White Brotherhood, who at the same time maintain a continuous evolutionary pressure upon all consciousness evolving on this globe, and in addition maintain a highly efficient and constantly expanding routine of activity.

The flexible or undetermined part of the Plan concerns the degree of response of humanity and the lower kingdoms, first to the ascending cycle pressure of the life-force, and second to the work of the Elder

Brethren and the devas. Since humanity must be left free in this matter and undue pressure must not be brought to bear upon it, one assumes a certain flexibility in the Master’s plans and the existence of at least two and sometimes many more possible roads to the goal to be achieved.

Sometimes important people must fail badly at critical times. Sometimes they must exceed beyond expectations, while sometimes apparently normal or sub-normal people unexpectedly display remarkable powers of response. At certain nodes or crests in the waves, results are probably dependable; individual and racial response can be counted upon at those times; but at others within its main outline the Plan must be susceptible of modification.

One presumes that high Adepts can generally forecast the use to which humanity and individuals will put their freedom. Not only are They able to see wide stretches of the past and of the future and so discern the forces at work to influence human judgement and action, but They are able to contact the Monad and discover its plans, see when it will put forth its irresistible power to influence the Ego and Personality at certain critical times. The Lord of the World, for example, most probably knows quite accurately how nations and individuals will respond, for His vision is always that of the Monad.

The Masters, living, as we are informed, in the realm of causes, must be far more concerned with great principles and forces in the world of the Real than with the details of outer events. One presumes that They can, however, know completely all that has happened or is happening in the outer world and that Their knowledge is always in advance of the event, that They are never caught unprepared.

Their profound understanding of peoples and events must enable Them to forecast the course of events to a considerable extent, while in some cases They appear to direct them. Despite its deep seriousness and profound importance, one conceives of Their life and work as being marvellously fascinating, with Egos, personalities, various motives, passions, desires, and individual and national karma producing enmities and friendships, as the factors or pieces in the great chess problem of life. The play and interplay of all these various factors may be envisaged as the flow of many different forces, the whole evolutionary process being in large measure a question of the play of energy, of myriads of different kinds of forces interacting, intensifying, modifying, or neutralising each other continually.

One may think of the Masters as working amidst these forces, combining the good to intensify beneficial effects, directing the good against the evil to modify adversities, yet all the time most respectful of each individual’s divine nature and right to freedom of action.

Thus there is a certain Egoic freedom in the great weaving process which the operation of the Law of Karma resembles and in which humanity constitutes the material, each individual contributing his share of the pattern, his colours, kind of thread, and so on. The interaction between individuals causes continual variations of the main theme or design, which apparently is fixed, as also is the number of Monads on the globe. Limitations are chiefly imposed upon human action by karma, by the laws of Nature, and by the continual pressure of the life-force toward the goal. These forces are accentuated and augmented, unconsciously by all who perform good deeds and consciously by idealists, occultists, and the members of the Great White Brotherhood.

Theosophy in Australia, Vol. 25, Issue 6, June 1937, p. 133

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The Great Weaver

All these influences which include all desirable activities such as the best of art, religion, science, politics, and education, though beneficial to humanity because they increase all tendencies toward right conduct and diminish those toward evil, definitely decrease freedom of action.

Since the number and power of these influences will steadily increase, so man’s freedom must steadily be growing less. This however will not be irksome to him because he will be unaware of any external pressure, will simply experience an improvement in his character. His life will become more orderly; he will generate less painful and more happy karma. The variations of the great theme which he will weave will in consequence grow more and more beautiful and conform more closely, to the great design. Yet it will appear to man that he is acting entirely of his own free will.

This throws a new light upon the much vaunted freedom of man, for actually the more highly evolved man is, the less is his freedom. Yet advanced man is conscious of no restraint, for his only aspirations are those in accord with the divine mind and the divine will. While marvellously free of the limitations which bind the average man, in action the Masters are actually far more limited, being incapable of action against the Law, the Plan, or the Will of the Logos. This is not experienced as a limitation to Them, because They know no other will than that of the King Who represents terrestrially the Will of the Solar Logos.

To return to the analogy of karma as the weaving of a great design with variations, it may, I suggest, be assumed that only the results of right conduct will appear in the completed work. At the completion of a particular design only karma which is called ‘good’ will appear on the upper side of the tapestry of life. The underside may be regarded as representing wrong conduct and so called ‘bad’ karma, which is all present in the tapestry and indeed is as important as its opposite. For there could be no beauty and no design above if underneath there were not the appearance of disorder, twists and knots and badly blended colours.

Karma, which seems so complex, so intricate to personal consciousness, must be far less so from the Egoic and Monadic point of view. The whole administration of karma is in the hands of a highly efficient organization of lofty Adepts and Devas, who are able to see the karma of a single globe as a whole, as a great pattern which is being woven on the warp and woof of time and space, not forcibly by an external weaver, but weaving itself, as it were, by a process of gradual growth. The threads are coloured and placed by the actions of individuals and nations, who really weave their own share of the great design under the watchful care of the Lords of Karma and Their Ministers.

The chief work of these officials would seem to be to prevent an intensity of sowing, and reaping, especially of reaping which would as it were bum up the threads. They are probably able to dilute, but not to change, people’s karma, to slow up the reaping process, to spread it out in time. This gives the Egos concerned time and opportunity to modify adverse karma by beneficent conduct, though they may not always be able to persuade their personalities to take advantage of that opportunity.

There is evidence of consultation with and advice to Egos sufficiently advanced to profit from them, especially at the time immediately preceding re-entry into incarnation. The more advanced the Ego, the greater the karmic latitude extended to it by the Lipika. Relations with individuals, bodily, family, class, racial, religious relations are all surveyed with and for the Ego, who is helped to choose wisely as regards the speed and manner in which these various karmas will be worked out.

Sometimes an Egoic decision is made to pay off heavy debts quickly. This creates great difficulties for a Personality, which does not share the Ego’s wider vision of life and ability to counteract pain by retreat into the happiness in which in its own world the Ego always dwells.

Sometimes Egos who love each other very deeply may decide not to meet in any given life, so that each may clear up karmic debts in which the other has no part, reserving joint karma for later lives. The personalities of such people generally experience an acute sense of loneliness. They miss their loved one without knowing what is missing.

The Great Weaver of All makes use of all human decisions and conduct; even the vilest is able to find a place in His Plan for everything that humanity does. While vile conduct is of course deplorable and unfortunate, it must none the less be allowed for, if not expected, by the Designer Who knows full well both the possibilities and limitations of the human material which He brought forth and of which His tapestry is woven.

Theosophy in Australia, Vol. 25, Issue 7, July 1937, p. 163

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The Nature of Freedom

Whilst it is true that He has a Plan which in the main is fixed by Him, room is left in its fulfilment for the results of the waywardness of human beings, for all the misconduct characteristic of early stages of growth and the great measure of freedom which until the Path is entered all human beings enjoy.

The Path once entered, man bids goodbye forever to the freedom of his past. At first he voluntarily subscribes to a law of life expounded to him by others and for a time is conscious of restraint. Later he becomes the Law, and though voluntarily obedient to a still more rigid code of conduct, is yet conscious of a freedom which for him is complete. The existence of the Great Plan and the fact that the chief events which contribute to its fulfilment are fixed, does not really imply the imposition of the will of God upon man.

So it is for the outer world to argue about free will and determinism and to clamour for freedom and rights. Those who live in the inner world care little for either, having found in service and duty a freedom greater than in the outer world is ever known. Thus the very word ‘freedom’ is misunderstood, its real meaning unrecognized save by the few. Do not the apostles of freedom in the outer world by their demands for freedom for themselves impose restriction upon others? Such freedom is a mockery; for man is only free to the extent that he recognizes and insures the freedom of others. The new freedom, the Gospel of the New Age, will wear a very different face, will be beneficent, kind to all, seeing in another’s happiness the result and reward of voluntarily accepted limitations.

Nothing makes a man more free than voluntarily accepted restraint. This applies not only to individuals but to nations, and is a principle which must be accepted both in the fight for freedom by individuals and in the establishment of an order or League for the preservation of the freedom of all. This should be the ideal of all future organizations for the establishment of world prosperity and world peace—not mutual defence, but mutual acceptance and recognition of the right to freedom by all, expressed practically in mutual planning, that the highest possible measure of freedom may be enjoyed by all.

It need not be feared, I submit, that freedom on such a basis would be abused as is the freedom today assumed by force. Such freedom exists in name alone; it is a sham. No one is more restricted than he who maintains and vaunts his freedom by force of arms. His freedom is greatest who is most concerned for the freedom of others.

An ideal for the future? Yes; but an ideal for today for those who would lead the way out of the present imprisonment of man into his future freedom. Freedom for others means freedom for all. This will be the rallying cry of the statesmen of the future. Which of the world leaders of today will catch intuitively its implications, sent out for the guidance of a world which has temporarily lost its way?

Theosophy in Australia, Vol. 25, August 1937, p. 171

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The Great Plan

The Plan is primarily a creative concept in the consciousness of the Planetary Logos, as also of the Lord of the World and His Adept Lieutenants. Endeavouring to construct a visual image or concrete representation to assist in comprehension of the Great Plan, I have thought of it as a centre of power with numbers of radiating lines of force, or more concretely ‘wires’, each representing a development, an activity, movement, evolutionary trend. The whole model or scheme exists in its completeness at the beginning of planetary evolution, but as a sketch only, from which later a picture is to be drawn; or it may be regarded as an electrical circuit into which the power has not yet been turned.

In the case of our globe, until the arrival of the Lords of the Flame, the planetary offices were held by Devas. Parts of the Plan had by that time been completely worked out, and power was beginning to flow into the parts connected with the Fourth Root Race. Later the Fifth Root Race ‘wires’ began to be vivified, and now that process is being repeated for the Sixth. Thus the Masters may be presumed to be already aware of the main outlines of the Plan for tens of thousands of years ahead.

If one imagines this piece of mechanism or manifestation of power to have also its pictorial expression, the energy (i.e., thought force of the Logos) flowing down the ‘wires’ and causing to appear, in the surrounding akash miniature pictures of the expected developments and effects, as may well be the case, we are able to conceive of a means by which concrete knowledge of the Plan might be gained. Concentrating on any one of the radiating lines, tuning in with it as it were, one might see living pictures of the events themselves as they are designed to occur.

One might, for example, see the rise of the humanitarian movement, trace the gradual awakening of human conscience to a sense of responsibility for the animal kingdom, pity in individuals giving birth to compassion. The formation of animal defence societies, the progress of vegetarianism up to the present day could then be observed, and looking forward one might see the abolition of blood sports, the lessening of meat eating, the effects of these reforms on the subtle and physical bodies of man, the improvement of the karmic situation for the whole of humanity, and at last the turning of the tide towards victory in man’s long conflict with disease.

From there one might branch off and study the progress of medical science from the earliest days, when cruelty and the misuse of bodily powers first appeared on the earth in the Third Root Race, necessitating and producing the beginnings of the healing art. This too could be followed into the future by concentration upon its line. One would probably see the whole trend of medical practice becoming less and less physical, more and more etheric, doctors relying increasingly upon changes in the psyche to heal the body. And so on into the Sixth Root Race when disease will have become a rarity because brotherhood will be an accepted fact and the body recognized as a temple of an indwelling God.

So with all lines of human development—religious, political, educational, scientific, and cultural—the past and the future must in considerable measure be known to the Masters, whether by such means or by others.

Theosophy in Australia, Vol. 25, September 1937, p. 201

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Theosophy Throughout the Ages

In imagination one may study the Theosophical part of the Plan, trace the bestowal upon humanity of the Divine Wisdom. The Law of Cycles will be clearly seen in operation as one looks over vast periods of hundreds of thousands of years. Theosophy will doubtless be seen to come to humanity as it were in waves, the peak periods of the great civilizations of the past representing the crests of such waves. At those times all the forces of light, all the upward tendencies in every department of human life are at their strongest, and the Masters choose those times for Their offering of Theosophy to men.

One would trace the movement in China, Egypt, Persia, Greece, and India, see the periods of Theosophical Renaissance in each age, and study with great interest the last incarnation of the Theosophical Society in the Near East with Alexandria as the Adyar of the times.

Then followed a deep trough, the dark ages, followed in its turn by the present gathering of the waters of life for the formation of the next great wave which will carry onwards human enlightenment, human progress and the fulfilment of the Plan to its next great stage, to the crest of the wave of the coming epoch.

In all of the past incarnations of the Theosophical Society—incidentally, contemporaneous with incarnations of many of its members and chief workers—one would see Theosophy as the driving force and very core of the current of power which lifts the waters of life up to form the crest of the advancing wave.

Up to now Theosophy has always been for the few. Never before in historical times have the inner teachings been broadcast as is the case today. Rather have they been closely guarded and given only to those who had proved their trustworthiness.

Looking at the present, the movement today is seen to be in its infancy yet already affecting the world as never before; this time the greatest effect is produced by the impact of Theosophical thought upon the mind of humanity, this being the most important and far-reaching result of the sixty-one years’ work.

Success now seems assured for this incarnation of the Theosophical Society. It promises to live and grow and never again to pass into pralaya. There will of course be the troughs of the future, when Theosophical activity will be physically diminished, but there is reason to hope for an unbroken line of life for the Theosophical Society on into the future when the whole world will be theosophised.

Every Theosophical worker of today is sharing in that future achievement. The work of each member is of immense importance. Knowledge of the brotherhood of man, of reincarnation, karma, inner and outer evolution, the goal of Adeptship, the existence of the Adepts, of planes and states of consciousness beyond the physical, and above all the existence of the realm of the Real, the source of all power, all wisdom, all knowledge, of all substance and all form, must reach the mind of man as soon as possible.

Theosophy in Australia, Vol. 25, Issue 10, October 1937, p. 219

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Light and Darkness

The East has for long displayed a remarkable stability throughout the periods of rise and fall, being far less affected by them than the

West. This may be presumed to be due in large part, though perhaps not entirely, to the establishment of Shamballa in the East. From this point of view, Shamballa is a stabilizing agent to the whole world, and it seems natural that the East should feel Its influence most. Civilizations have their rise and fall in the East as in the West, but there the Divine Wisdom never disappears. The East remains, probably throughout the life of the globe, its centre and source of spiritual life and power.

Thus studying the Great Plan one realizes that its fulfilment is constantly resisted. In addition to the inertia of matter and the opposition perpetually offered by substance and form, there is evidence of a very determined resistance deliberately exerted.

There would seem to be a second law in addition to that of cycles, which might be called the law of opposites. Apparently every spiritual impulse when released automatically produces or induces its own opposite; so that for every good there is a bad, for every centre of light there is a corresponding area of darkness, and these two opposites are perpetually in conflict.

They are implacable enemies between whom there can be no truce. Evidently matter demands a certain penalty for every advance of spirit, every new or fuller expression of consciousness and life. It is the price paid by the Logos for incarnation in matter, for objective self-expression, for the opportunity to perform His creative composition.

This is the principle behind the existence of the dark forces. Both aspects, the light and the dark, of this principle have their individual embodiments. There are Egos who work for evolution; these are the great majority. There are also Egos who work against evolution, at the present stage of evolution, the few. Their number diminishes age by age, and finally they will disappear, absorbed in the forces of light. We are taught that in certain parts of Tibet centres of sorcery and black magic exist, while out in the world there are very powerful individuals highly developed intellectually and occultly, but not spiritually, the whole aim of whose existence is the attainment of personal power and resistance to the outworking of the Great Plan.

Strange and even unphilosophical though it may sound, they and their activities must have a place in that Plan. For to repeat in closing the theme of these articles, although the Great Plan exists and will be fulfilled, every human individual is free to resist or cooperate in its fulfilment.

Theosophy in Australia, Vol. 25, Issue 11, November 1937, p. 249

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Questions and answers

(The article under the above title evoked the following question in a letter.)

Re the article in the August issue of The American Theosophist entitled: ‘Free Will and Fatalism’ by Hodson.

‘It is my understanding that another instalment is to appear and I am confident your readers will greatly appreciate his replying to certain pertinent questions suggested by the subject.

‘The oak tree is potentially involved in the germ of the acorn, and man can do nothing that will change the destiny of the oak tree from that which was planted in the germ. The same may be said of every plant and animal. Its destiny for the incarnation immediately ahead is definitely planted in the germ.

‘In the case of identical twins, we see another illustration. The life story or destiny of identical twins is apparently locked up in the germ of the original cell. When this cell divides into twins, then each individual developed from the half is impressed with the same identical destiny.

‘May we assume therefore that the original germ-cell has locked up within it, potentially, the destiny for the incarnation immediately ahead and that this destiny cannot be changed except in minor detail?

As an illustration, a person in incarnation cannot change any of the fundamental characteristics of his body or of his mind. He cannot change his type of body, his colour, his mental make-up, or the fundamentals of his psychology. May we therefore assume that at birth a person’s destiny for the incarnation immediately ahead is definitely fixed? This of course is not fatalism, as we must still answer the question, ‘Who fixed the destiny? ’

‘May we reason that the individual in any one incarnation, through the power of thought, his prevailing desires, and demands, is sowing the seed for the next incarnation, and that seed comes to its fruition at birth into the next incarnation? In this sense therefore it would appear that the statement “as you sow so shall you reap” is absolutely true. As we sow in any one incarnation, so we reap in the next ’.

Theosophy answers affirmatively, though the reaping need not occur in the ‘next’ incarnation. G. H.

‘The law of causation (karma) again holds good and determines the individual’s destiny.

‘Assuming this reasoning to be correct, then it follows that as anyone reaps in any incarnation so has he sown in the previous incarnation. If a man be murdered, is it proof that in a former incarnation he was a murderer; if he be kidnapped, is it proof that in a former incarnation he was a kidnapper; and so on through the entire field of human experience? ’

Our knowledge up to date does not permit us to be so precise as this. In general principles the reasoning appears sound, but room must be left for the many modifying influences released by preceding and subsequent conduct. G. H.

‘These questions indicate the practical application of the subject, and all thinking people desire a definite answer to these questions, supported by citation of authority and logic ’.

Neither authority nor authoritative statements exist in Theosophy. From the oldest to the youngest we are all students, each offering his views of the time for the consideration of his fellows. The only possible Theosophical authority is the individual’s own intuition, reason, and experience.G. H.

I cannot agree with the statement made in the fourth paragraph that ‘a person in incarnation cannot change any of the fundamental characteristics of his body or of his mind. He cannot change his type of body, his colour, his mental make-up, or the fundamentals of his psychology’.

The members of the sub-human kingdoms being relatively mindless cannot do this, but man having mind can and does change for better or worse everything he inherits. It is a fundamental of Theosophy, as I understand it, that ‘what a man thinks on he becomes’ and that a man can change his bodily, mental, and psychological characteristics to a very considerable degree.

We have only to look at certain men or women of fifty, especially those who have either risen high or sunk low, to see the nature of that change. When we meet in their fifties friends of the twenties they are sometimes almost unrecognizable.

The Theosophical answer to the question of the later lines of the same paragraph ‘Who fixed the destiny?’ surely is: the Solar Logos, Himself part of a larger cosmic Self of Whose destiny solar destiny is an outworking. Similarly human destiny is an outworking of the destinies of the solar destiny and these are not three beings and three destinies but one.

In the next article I will endeavour to work out the implications of this idea in terms of human freedom, using and expanding the material already published.

Theosophy in Australia, Vol. 25 December, 1937, p. 271

62
Free Will and Fatalism [8]

(Reply to a Question)

In a preceding article^{^[20]} on this subject I began saying: ‘To some minds the existence of the Law of Karma and of a Plan for the evolution of life and form suggests determinism and even fatalism. Yet Theosophy teaches positively that man is above all things free’.

Fatalism implies duality. It is based upon the existence of an external ruling power, whether Principle, Law, or Being, on the one hand, and dominated subjects on the other.

According to my reading of Theosophy this idea is false. There is no duality. Unity alone exists. As stated in the closing lines of the first article in this series, there is but one Power, one Life, one Consciousness, one Law, and one Plan which operates equally for all beings, high or low, Solar Logos or newly individualized Ego. Therefore there can be no imposition of an external will, no subordination of an individual will to that of a greater and more powerful being.

The continued beating of the heart keeps the body alive. But the heart is not a separate organism. It is part of the totality of the whole body which lives and moves as a unit. So also ‘individual’ man, whose sense of separated Individuality is an illusion. All egos and all Monads together constitute one ‘organism’ which is the Solar System as a whole.

If this be admitted, then while pressure in certain directions must also be admitted, that pressure is not external but interior, it is the pressure of the larger Self of which the lesser self is a manifestation.

Even in the great weaving process which the operation of the Law of Karma resembles, there is considerable Egoic and personal freedom. Each individual by his thought, feelings, speech, and action contributes his share of the pattern, his colours, kind of thread, and so on. The interaction between individuals causes continual variations of the main theme or design, which apparently is fixed, as also is the number of Monads on the globe.

Although limitations are imposed upon human action by karma, each individual makes his own karma, decrees his own limitations and his own freedom. Although limitations are imposed by the laws of Nature and by the continual pressure of the life-force towards the goal, man himself is the law, is Nature, is the life-force and so in all he does is self-influenced even if unconscious of the fact in the early evolutionary stages.

At the same time it must be admitted that while the Ego of man in possession of this knowledge as a living experience can take this point of view, the Personality not thus illumined finds it difficult to do so. Not only the evil deeds of others, but also all beneficent influences, such as the best of art, religion, science, politics, and education, though beneficial to humanity because they increase all tendencies towards right conduct and diminish those towards evil, appear to the Personality definitely to decrease freedom of action. Since the number and power of these influences will steadily increase as evolution proceeds, the Personality might argue, so man’s personal freedom must steadily decrease.

This will not, however, be irksome to him, answers the Ego, because he will be unaware of any external pressure, will simply experience an improvement in his character. His life will become more orderly; he will generate less painful and more happy karma. The variations of the great theme which he will weave will in consequence grow more and more beautiful, will conform more closely to the great design. And in this very conformity it will appear to enlightened man that he is acting entirely of his own free will.

For the test of enlightenment is the degree of self-identification with the whole. As enlightenment increases the sense of separateness decreases and with it the sense of individual action and the desire for personal gratification and possession. Eventually these disappear. The enlightened man grows out of these quite naturally, his apotheosis being complete and conscious self-identification with all that exists. Conformity with the plan for all that exists brings therefore not limitation and pain but expansion and happiness.

This throws a new light upon the much vaunted freedom of man; for actually the more highly evolved man is the less his apparent freedom. Yet, because his only aspirations are those in accord with the Divine Mind and the Divine Will, advanced man is conscious of no restraint. While marvellously free of the limitations which bind the average man, in action the Adepts for example are far more limited. They are, presumably, incapable of action against the Law, the Plan, or the Will of the Logos with which They are consciously self-identified. This is not experienced by them as a limitation because They know no other will than that of the Solar Logos. The Adept has solved the problem of free will and determinism and His solution is perfectly expressed in the words, paradoxical and incomprehensible to unenlightened man: ‘In His service is perfect freedom’.

The Path of Swift Unfoldment once entered; man bids goodbye forever to the freedom of past. At first he voluntarily subscribes to a law of life expounded to him by others and for a time he is conscious of restraint. Later he becomes the Law, and though voluntarily obedient to a still more rigid code of conduct, is yet conscious of a freedom which for him is complete. Thus it would appear that the existence of the Great Plan and the fact that the chief events which contribute to its fulfilment are ‘flexibly fixed’, does not imply the imposition of the will of an external God upon man.

Theosophy in Australia, Vol. 26, January, 1938, p. 13

63
Immortality

Study Note

Within the Self is an atmic will, which is omnipotent, a Monadic steel which is unbreakable. No outer circumstance, no bodily experience, has power to move that will or break that steel.

At the heart of every experience, in the centre of every joy, in all true friendship, especially in love, this inward fire of God, this white flame of Atma must be present as the immovably stable and irresistibly potent controlling influence.

The real purpose of incarnation in the flesh, of the battle between spirit and matter, Self and vehicles, is to draw out this power, just as Siegfried drew his sword from the tree of life and King Arthur drew Excalibur from the waters of emotional experience. Without this inner, spiritual Will all experience is ephemeral; joy, friendship, love are transient, mortal. Atma bestows immortality, is the Elixir of Life, the secret of eternal youth and of everlasting life.

The secret of the power of this inward Will lies in its universality. Though the very substance of which the Self is made, it is beyond the Self. It is the Fire of the One Self of the Universe.

When awakened in man, the consequent individual manifestation of this Will always occurs in surrender to the Universal Will.

Atmic man says with the Christ, whether in illumination on the Mount or in darkness in Gethsemane: -

‘Not my will, but Thine be done’.

This discovered, released, surrendered, Atma is the secret of immortality.

Theosophy in Australia, 3, 2 April 1938, p. 10

64
Life After Physical Death

Study Notes

The true, essential Individuality, the Spiritual Soul of man, in its very nature, is immortal, is immune from death. This true Self is gradually unfolding and evolving as a result of the experiences of life—here on Earth and in the superphysical worlds. Only the body dies. This is the Theosophical answer to the main question. This fact can be known direct. The body is not the Self. The student of Theosophy does not think and say: ‘I have a Soul’. He says: ‘I am the Soul and I have a body’.

One moment of Egoic awareness is sufficient to solve the problem of death in terms of personal experience. This is not blind faith. It is possible to know oneself as an immortal, Spiritual Being.

Meditation is the way to discover both the Inner Self of man and that it is one with God and, through Him, with all that lives.

Direct positive knowledge resulting from this discovery is available. Seership is latent in man.

Six Significant Ideas Must be Advanced at this Point

(1) Character is not changed (after death). This fact is very important, because conditions and experiences there are governed by character and outlook.

(2) Moreover, it is not a strange world. We go there every time we sleep, as we shall see in detail shortly.

(3) All human beings are passing through.

(4) The speed of withdrawal to higher states depends on age and the degree of spirituality.

(5) Sudden deaths are an exception. The review and a period of temporary unconsciousness are not usual in such cases.

(6) Interests are followed, such as, for example, the pursuit of knowledge, beauty in the arts, etc.

Is there time, business, work, pressure? There is time, but no pressure. There is, however, work to be done voluntarily. With regard to suffering, service and ministration, see Invisible Helpers by C. W. Leadbeater, and my book, Through the Gateway of Death.

The Seven Principles of Man

At death the physical body, the Etheric Double, and the physical vitality for which the latter is the container, are laid aside. The physical body and the Etheric Double disintegrate together the latter conforming to the shape of the former throughout the process.

In ordinary burial this occupies a certain period of time, during which the Etheric Double can become separate from the physical body and float over the surface of the grave, or in the air immediately above it. This is one form of the wraith or ghost of a deceased person and it can, under certain conditions, become temporarily animated and more readily visible.

The threefold inner self is then clothed in the bodies of emotion and concrete thought, in which it passes through the intermediate phases of the life after death. Ultimately the emotional body is laid aside at what is sometimes called the second death, slowly to disintegrate and also to be susceptible of temporary animation, as by the magnetic fluid of a spiritualistic medium and circle, by nature spirits, by other deceased persons or by magicians, whether black or white. When thus animated this ‘shell’ can display some memory of physical life and some of the characteristics of the physical Personality. It cannot originate ideas, however, nor does it usually communicate with an intelligence equal to that which the personal identity possessed on Earth.

When the physical body is laid aside, the centre of consciousness is withdrawn through the intermediate or Astral world, gradually to become established in the mental body, the instrument of concrete thought. The blissful happiness of a heaven-like existence is then slowly entered into. This, in its turn, draws to a close; the mental body is discarded and consciousness is focused wholly in the Augoeides, the body of light, the Causal Body of the Abstract Intellect. Thereafter, the process of reincarnation begins to be repeated.

In the process of the withdrawal of the centre of self-consciousness, awareness and observation from the physical to the spiritual vehicles, a separation gradually occurs of the spiritual attributes of the deceased Personality from the lower instincts, impulses and recollections. The higher qualities are all drawn up into the Inner Self and the lower remnant is discarded.

The immortal Ego, the spiritual Individuality of Will, Wisdom and Abstract Intelligence, then exists in a spiritual condition of beatitude to which I have referred as a heaven-life and which, in the Hindu and Buddhist philosophy, is called Devaloka, Devachan, or the place of the Gods. The self-conscious Personality of the deceased as it was on Earth, with its higher feelings, aspirations, affections and even tastes, or rather the higher essence of all these, enters Devachan.

This portion of the constitution of man is sometimes referred to as the Individuality, and it is this which enters into Devachan and later is reincarnated. The more sensual feelings, desires and tendencies of the late Personality cannot experience Devachan. They are left behind to float off into the earth’s atmosphere with their vehicle, the Astral Body, as it disintegrates, its elements being returned to the source from which they were originally drawn to form that body.

Invisible Helping

Experiences of being fully self-conscious, and even of seeing the body, when ‘out of the body’, as when dozing, sleeping, fainting, or in anaesthesia, are fairly common. Accounts of seemingly miraculous escapes from serious injury or death constantly appear in the Press, such as, for example, of children who fall but are not seriously hurt, and sometimes are not hurt at all.

By what principle do these events occur? Sometimes as a result of intervention by people whose bodies are either deceased or asleep.

Can the power thus to travel, to act, to be aware and to serve during sleep be developed, and if so how? Theosophy provides the information. Can the inner man, the Thinker, act independently of the body and display physically, supernormal powers? Theosophy says, ‘Yes’, this answer being based upon knowledge of the make-up of man.

Theosophy Supplies the Knowledge That...

Man is a duality, a Spiritual being incarnate in material bodies.

Also he is a triplicity; Spirit and Matter being united by Intellect. The occult definition of man is: ‘That being in whom highest Spirit and lowest Matter are united by Intellect’.

Man is a septenary, having seven Bodies operated by one consciousness. They are the Physical, Etheric, Astral, Lower Mental (these are mortal), Higher Mental or Causal, Intuitional or Buddhic and Atmic, or the body of the Spiritual Will.

In sleep and in death the physical and etheric bodies become inoperative, unconscious. The Ego is then five-principled and is able to function in the Astral or Mental Bodies or both, according to evolutionary stature, mode of life and training. The study of Theosophy, regular meditation and the practice of yoga quicken the evolution of the subtle bodies and increase self-mastery and effectiveness in superphysical travel and action.

It is possible—many Theosophists do it deliberately—to become an Invisible Helper chiefly by studying the subject, meditation, resolving to do so before falling asleep, and by being a visible helper on the physical plane.

The Human Ego can Act Independently of the Body

(a) In physical sleep, when the Ego is astrally awake, with varying degrees of self-consciousness and power of action. Service of various kinds then become possible.

(b) During all departures from the body, as in fainting and anaesthesia.

Death

The death of the physical body is not a tragedy but a freedom.

Death is the becoming still at a lower level, that a higher may be known.

Shelley: ‘He is not dead. He has made death his ladder to the stars’.

‘He hath awakened from the dream of life’.

Theosophy in New Zealand, Vol. 43, No. 4, 1982, p. 80

65
Life Does Make Sense!

The late Very Rev. Dr Martin Sullivan, KCVQ, Dean (Emeritus) of St Pauls, London, some time ago posed the following questions:

‘The issue of Christmas might be summed up in this question: Do the things that exist and happen in the field of the natural sciences, the things that we say and do in the world of ethics, politics, religion and art, belong to a universe which makes sense?

Or, on the other hand, are they clues in a puzzle which has no diagram or pattern into which they fit? ’ (New Zealand Herald, 24/12/79)

Whilst recognizing external signs, Theosophy presents, I suggest, amongst others, the following ideas which point to a Universe which does ‘make sense’!

Man is that being in whom highest Spirit (Monad) and lowest matter (body) are united by intellect. Man’s spiritual Self perpetually unfolds potential capacities, this being the result—purpose indeed—of his existence.

This process culminates in the attainment of perfected manhood, Adeptship.

The method of human evolution is by means of successive lives in physical bodies or rebirth and human conditions and experiences therein are the results of human conduct under the Law of Cause and Effect, or Karma.

Simply put, kindness brings health and happiness, whilst cruelty brings disease and misery.

The processes of evolution can be delayed, can proceed normally, and furthermore may be hastened. Delay is caused by ignorance of these truths and so by failure to conduct one’s life accordingly. Unfoldment generally, proceeds normally at physical, emotional and mental levels. Eventually it is hastened by the recognition of and the intelligent application to one’s life of age-old and unchanging rules and laws.

Thus The Kingdom of Heaven can be taken by storm and this calls for self-training, regular wisely-planned meditation and utterly selfless service without thought of reward. In consequence century by century a perfect Man arises, the rare efflorescence of the human race.

Certain perfected men and women, Adepts, decide to continue upon Earth in physical bodies. Under Their inspiration, The Theosophical Society was founded in 1875, in order to ‘Popularize a knowledge of Theosophy’[21] for throughout the Ages Adepts have continuously shared Their discovered wisdom with humanity. This knowledge is named in Sanskrit Brahma Vidya and Gupta Vidya, in Greek Theosophia and today Theosophy.

In further reference to the quoted Article, thus viewed, the experiences of life, do belong to a Universe which makes sense.

Indeed for those aware of Theosophy, they do NOT constitute a puzzle which has no diagram or pattern into which they fit.

Theosophy in New Zealand, Vol. 42, No. 1, 1981, p. 18

66
Our Heritage of Glory

Individually we are all prodigal sons, both as Egos and as personalities—men. We came forth as pilgrim gods on our quest of life and light and glory. Eventually we passed through the portals of birth down here in the densest of abodes, the physical world, and we are now eating of the ‘husks which the swine did eat’. But this is not a mistake, not a fall. There has been no error. That is one of the fallacies of theological teaching. On the contrary our arrival in the physical body is the only possible means whereby the purpose of our life can be fulfilled. It is only here, by mastery of the physical world and of this body with all its powers and energies, by eating to repletion, symbolically, of ‘the husks which the swine did eat’, by gathering all possible experiences, that we gain the vision and the strength to say, ‘I will arise and consciously begin my journey home!’ When we reach that home our purpose will have been fulfilled. Those powers which were latent in us as seeds when we began will be fully developed when we have flowered; the latent becomes the potent, the man becomes the god.

That then, is the purpose of it all. That is why we are here. All the experience which comes to us is part of a great educational system especially designed to educate, to draw out of us those innate divine capacities of our own. Remember that. As experiences are passed through, either of pleasure or pain, great or small, nothing is ever wasted. We can make out of every incident of our lives, if we are really alive, something of importance to the immortal soul within. From pleasure we gain expansion; from happiness and love fulfilled we gain growth, beauty, joy; from sorrow, affliction, pain and anguish we gain strength, endurance, understanding, compassion, sympathy with the sufferings of others, knowledge of what life means. Between the two extremes of pain and loneliness and the ecstasy of love fulfilled there is in fact the whole gamut of life. As we experience all the many phases of life we grow, we move, though at times we seem to stand still, toward our goal. If you can remember this in times of pain it will strengthen you, if you can recap it in times of joy it will give you control; you will hold ever before you the goal to be reached. That goal is Christhood, perfection, Masterhood—beyond that summit after summit, mountain after mountain looms ahead until at last the state of fully developed Godhood is attained. What was planted as a seed becomes a god. Then in our turn we shall become the creators, sustainers and transformers of our own universe, peopled with myriads of beings, all aspects of our own life. That is the glory inconceivable towards which we are steadily moving—a glory entirely without limit. A measure of that glory plays about each one of us even now. No matter how weak or unimportant we feel, how lost in the crowd no matter how often we fail or how prone we are to forget our divinity, still we are pilgrim gods and glory is our heritage.

The Secret of Happiness

When once an individual discovers that evolution to a higher state is the purpose of his existence, then the intelligent individual collaborates. On earth the whole secret of happiness is as if you said to yourself, ‘I understand what God wants: I understand the great plan: I understand that there is an irresistible propellant power under the operation of which every living thing unfolds from less to more. Very well, I am for it. I will myself collaborate and I will help everybody else on this journey’.

That is the secret of happiness and the start of the journey back to the Father—to place yourself in collaboration with, in frictionless harmony with, the one Will. Be for it; work with it; put your shoulder to its wheel—evolutionary wheel and be at peace.

A rising young politician went to Shaw and asked how he could get on in life and politics: Shaw said this, ‘Find out what the life force is doing and do the same’. Profound wisdom! This attitude is the real beginning of the journey home of the Prodigal Son which is man.

Theosophy in New Zealand, Vol. 32, No. 3, 1971, p.

67
Study Corner [3]

The Transcendence of Self

When a certain advanced phase of human evolution is entered upon the illusion of being a self-separated Individuality is transcended. This would seem to have been portrayed in the Biblical account of Abraham’s surrender of his son Isaac, the son of his old age. Especially beloved, Isaac personifies that which is held most dear and under normal circumstances would be greatly treasured and safely preserved.

In another form of symbology self-separateness is represented by the human skin. In inspired allegories and myths all injuries of divine, semi-divine and heroic dramatis personae are susceptible of the same interpretation as ‘mystic wounds’. The submission by Jesus to flagellation and to the piercing of his skin by thorns, nails and a spear, portrays a similar self-emancipation.

The vision splendid of the oneness of all life, the knowledge of interior unity with that life, the faculty of direct, intuitive perception of truth in whatever guise and under however deep a covering these attainments are recognized as attributes of universal existence and in no sense as individual achievements and possessions. When the Initiate has ascended to that level of awareness where unity is the basic principle, it is realized that the one divine life-essence contains all, produces all, is all. Nothing else exists save ‘allness’. Self-separateness is then perceived as an illusion, self-attainment as a delusion; for the very effort, the struggle, the strain and the attainment are now known to be not those of a single unit of life, but of the one life[22] as a whole.

The Water Spout

This change from Individuality to universality may perhaps be illustrated by the phenomenon of a waterspout, gyrating and speeding across the surface of the sea and temporarily linking ocean and cloud. It is composed of electrically charged air, vapour and water. For a time as a funnel, a cylinder, rapidly gyrating and swiftly sweeping onward on its course, it exists as a phenomenon of Nature, a single separate fact. When its electricity is discharged, however, it collapses and ceases to exist. The air within it again becomes free air, the vapour joins the clouds, whilst the water sinks back into the ocean. Nothing then remains to show that a waterspout had ever existed. In terms of human perception it was for a time a physical reality. All its phases from its first beginning to its final disappearance had been objectively real. Although all its essential elements electricity, air, water and motion—remain, the waterspout itself is no more.

The mortal Personality of man is similarly real at the levels mental, emotional and physical of its temporary existence. Its form and its appearance are, however, impermanent and in that sense are to be regarded as unreal. When the evolutionary phase (Arhatship^{^[23]}), allegorically portrayed by Abraham in the later years of his life, is entered the illusion is transcended and the ultimate reality is known. Just as the waterspout breaks down and disappears so does the mortal self ‘die’. In their universality, however, the constituent elements of both of them continue to exist.

Theosophy in New Zealand, Vol. 28, No. 1, 1967, p. 16

68
The 3 Fundamental Propositions of The Secret Doctrine

1. An Omnipresent, Eternal, Boundless and Immutable Principle upon which all speculation is impossible, since it transcends the power of human conception and can only be dwarfed by any unknown expression or similitude. It is beyond the range and reach of thought. In the words of the Mandukya Upanishad, that boundless Absolute is ‘unthinkable and unspeakable’. It is above every name and is generally indicated by the word THAT.

2. The Eternity of the Universe in toto as a boundless plane; periodically to become ‘the playground of numberless Universes incessantly manifesting and disappearing’, called the ‘Manifesting Stars’ and the ‘Sparks of Eternity’.

3. The fundamental identity of all Souls with the Universal Over-Soul, the latter being Itself an aspect of the Unknown Root; and to this identity of all Souls is added the obligatory pilgrimage of every Soul through the Cycle of Incarnation, or Necessity, in accordance with Cyclic and Karmic Law, during the whole term.

Thus we have three basic principles:

1. There is the Absolute, Omnipresent, Eternal all, Boundless and Immutable, called by the Kabbalists AIN, meaning ‘Nothing’, and referred to by Omar Khayyam so beautifully in the Rubaiyat^{^[24]} when he is thinking of the return of the whole maya or ‘illusory’ forms back into the Eternal.

2. NO-THING, THEN, IS THE ABSOLUTE. The second principal is that of the Eternity of the universe as a whole, which is periodically ‘the playground of numberless Universes incessantly manifesting and disappearing’ called ‘Manifesting Stars’ and ‘Sparks of Eternity’.

3. THERE IS THE FUNDAMENTAL IDENTITY OF ALL SOULS with the Over-Soul towards which we reach in our morning meditation and in our devotion and the obligatory pilgrimage for every Soul through the Cycle of Incarnation, or Necessity, in accordance with Cyclic and Karmic Law.

Theosophy in New Zealand, Vol. 34, October 1973, p. 78

69
The Cause-Less Cause

The first five verses of the Book of Genesis describe the opening phases of the process of creation as follows:

‘In the beginning God created the heaven and the earth.

‘And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

‘And God said “Let there be light: and there was light”.

‘And God saw the light, that it was good: and God divided the light from the darkness.

‘And God called the light “Day”, and the darkness He called “Night”. And the evening and the morning were the first day’.

Originally there was duality in unity, namely the Spirit of God (the masculine creative potency) on the one hand and the face of the deep (the feminine creative potency) on the other. Thus primarily there existed a dual Principle, a positive and a negative, Spirit-Matter. During the long creative night, which in Sanskrit is called Pralaya (rest), there was darkness upon the face of the deep. The whole of boundless space was dark and quiescent. Then, it is stated, a change occurred. The Spirit of God, having emerged from Absolute Existence, moved upon the face of the waters. The ‘Great Breath’ breathed upon the ‘Great Deep’.

Occult Cosmogenesis thus teaches that behind and beyond and within all is the Eternal and Infinite Parent from within which the temporary and the finite emerge, or are born. That Boundless Self-existence is variously referred to as the Absolute, the Changeless,’ the Eternal ALL, the Causeless Cause, the Rootless Root. This is Non-Being, Negative Existence, No-Thing, Ain (as the Kabbalist says), an impersonal Unity without attributes conceivable by man. From That, the Absolute, emerged an active, creative Power and Intelligence to become the formative Deity of the Universe-to-be.

The Occult Teaching of the existence of a Universal, Directive Intelligence receives support from certain men of science, if not from all. Sir James Jeans in The Mysterious Universe writes:

‘We discover that the universe shows evidence of a designing or controlling power that has something in common with our own individual minds. . . .

‘The Universe can be best pictured ... as consisting of pure thought, the thought of what, for want of a wider word, we must describe as a mathematical thinker.

‘Considerations such as these led Berkeley to postulate an Eternal Being, in whose mind all objects existed.... Modem science seems to me to lead, by a very different road, to a not altogether dissimilar conclusion’.

Sir Arthur S. Eddington has stated: ‘Something unknown is doing we don’t know what—that is what our theory amounts to.... Modem physics has eliminated the notion of substance....Mind is the first and most direct thing in our experience. ... I regard Consciousness as fundamental!’

J. B. S. Haldane: ‘The material world, which has been taken for a world of blind mechanism, is in reality a Spiritual world seen very partially and imperfectly. The only real world is the Spiritual world...

The truth is that, not Matter, not Force, not any physical thing, but Mind, Personality, is the central fact of the Universe’.

Dr Kennedy’s A. Walter Suiter Lecture, Buffalo, April 29, 1941, published in the New York State Journal of Medicine, October 15, 1941, contained the following, reproduced in ‘Main Currents in Modern Thought’, November 1941:

‘The notion of “space-empty” or “space-ethereal” has today been abandoned, and Nature is now viewed as Energy, patterned into Worlds, patterned variously also for every stick, stone or bit of life upon them. Man thus becomes one with his environment, which pervades him wholly and into which he extends himself hugely; born according to his manner, he holds his unique pattern as a momentary opportunity for experience; a stream of creative continuity, with aim. Anywhere where vitality exists, aim is found’.

Theosophy in New Zealand, Vol. 38, No. 1, 1977, p 17

70
The World of the Occult [3]

Adept Assistance to Individuals

The question is sometimes asked, why the great Masters do not serve people in such practical ways as tracing missing persons, or healing the sick. Such questions would perhaps best be answered by asking another. Which is better to save from suffering in a single case or to teach a principle and a truth which, if accepted, would save from sorrow all mankind? That is the problem; for, great though the work and the powers of the Adepts undoubtedly are, They have their limits. The Adepts on our Earth are as yet relatively few in numbers, and are continually concerned with accomplishing the maximum of good by the exertion of a minimum of effort and expenditure of time and power.

Of course the Adepts could trace the missing persons, but that would not generally be an economic use of Their power. In occult tradition, however, there are many stories of such ministration. We must remember that the occult life of those who come into close touch with the Adepts, and of the Adepts Themselves, is generally quite secret and never in any way advertised. The service is given, the work is done, and it does not matter who does it, that is the attitude in the occult life. Missing persona are constantly being found, apparently by purely human agency, but who knows whence came the first thought that turned the searcher, not only for people but also for truth, in the right direction? As far as our limited human mind can begin to grasp it, the chief work of the Adepts for mankind is to illumine the mind and exalt the Souls of human beings, so that they won’t get lost, whether in desert, bush, or jungle, or amidst the perplexities of life. Surely it is far better to give one a chart of the course than to go about picking up strays? If the Adepts were to use Their time continually finding the strays of the world, They would be kept so busy that much of Their other and far-reaching work would be left undone.

What may we further assume that work to be? As I have just said, They perpetually flood the minds and souls and hearts of human beings with inspiration, light, life, truth, with perception of principles and with courage and strength to overcome. In addition, age by age They find, preserve and give the truths of the Ancient Wisdom to the world. Such is part of Their great and major work for man, which is chiefly intellectual and spiritual. They tend to leave physical activities to human beings, whose work it rightly may be presumed to be.

Remember, also, that the work of the Great Ones is not limited to mankind alone. Their love, Their ministration and Their compassion embrace all that lives ‘one of them (sparrows) shall not fall on the ground without your Father’, (Matthew 10:29) said Jesus, and so Life in the mineral, the plant, the animal, the insect and the bird kingdoms of Nature receives Divine aid. There, too, there is unfolding Life, ministration needs to be performed and responsibility is accepted in the name of the Lord Most High, the Divine Source of all life. Then there is the whole Kingdom of the fairies and the angels, with its countless millions of beings, all of whom receive the ministration, the wisdom and the love of the Perfected Ones amongst men. It is this larger ministration for the whole Life Scheme, planetary and extra-planetary, which engages Their attention and effort, rather than intervention in the life of single human beings. Remember, however, that ministration to persons by Adepts is continually occurring, a notable example being the acceptance and training of men and women as disciples so that they, in their turn, may become servants of the race.

Adept Intervention in World Affairs

What was one of the great keys to our victory in the last war? What preserved the life lines between Britain, India and Egypt? What was so valuable that the enemy made every effort to capture or destroy it and we made every effort to preserve it, and against increasing difficulties? It was the Island of Malta, one of the most important Islands in the world from a strategic point of view.

Look at the history of Malta. There the Knights of Malta, or the Knights of the Order of St John of Jerusalem, established their Order and beautiful Temple. You will find presiding over them at a certain critical time in world history a being called Ferdinand von Hompesch who is traditionally identified with one of the Adepts. He, with the appearance of cowardice, surrendered Malta without a fight to the French, and when Napoleon was defeated Malta came into the hands of the British and it has remained in their hands ever since. There is an occult tradition that the change was engineered by the Great Brotherhood.

Then there was that strange being who presented himself at the time when the U.S.A. was forming its Constitution and designing its flag. A book entitled Our Flag, by R. A. Campbell, describes the people present at these two activities which brought the Union into existence. This person was called the Professor. Nobody seemed to have known his name. He is described as of commanding presence, dignified, courteous and gracious, so much that all present, including Franklin, Lynch, Harrison and General Washington, paid him immediate deference. He was the guest of a lady in Boston, at whose home they gathered to design the flag and the Constitution and to determine whether they would break free, which he, with a flow of oratory, adjured them to do. This they did.

Such attempts by Adepts and Their agents to influence world events do not always succeed. The Comte de St Germain tried to stop the French Revolution and failed. He was called the ‘Mysterious Wonder Man of Europe’, endowed with the most remarkable powers, the friend of Kings and Queens, welcomed at the Courts of Europe. He pleaded with Marie Antoinette and King Louis XVI (1764-93) to accede to the demands of the people and to save a national volcanic eruption—for royalty and aristocracy were sitting on the volcano of the bitterness of a repressed people. They declined, and the volcano erupted, in the form of the French Revolution.

That is an interesting case of apparent Adept failure. They may not force mankind; They may only inspire and advise. If you will look into history you will find many cases of such intervention. I commend to you a book entitled The Comte de St Germain by Isabel Cooper Oakley—a thrilling book containing references from the archives of the Courts of Europe and giving glimpses of the strange powers of These, the Supermen of our Earth.

Adept Ministration and the Root Causes of Human Sorrow

The restrictions and reservations of Adept aid are not so much on the part of the Adepts or the Lord Christ as on the part of man. Why do people suffer? Because of the violations of the laws of Nature. This reaction to man’s action is completely impersonal and very exact, even as is an injury from a fall caused by the operation of the law of gravity. Hurtfulness to another inevitably brings appropriate suffering to the one who hurts. Moreover, the extent of the pain is always exactly proportionate to the degree of the cruelty. The Adepts have said that They often find Themselves helpless in the presence of the operation of this impersonal and exact law.

What is the best way to save people from suffering? Surely it is to tell them its causes, which are strong, coarse desires and the infliction of pain upon others. This the Great Teachers have continually done. ‘Love one another’ has been Their gospel from time immemorial, as also has the fact of the existence and operation of the compensatory law. But humanity, like the people of Jerusalem in the time of Our Lord, will not heed. You will remember how Our Lord wept over the people of Jerusalem and said:

‘O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not’ (Matthew 23:37). Man’s hardness of heart and inhumanity to man, as also to animals, remains proverbial.

The Adepts are relatively powerless in the face of humanity’s heedlessness of Their teachings, and of human cruelty and its painful karmic effects. Still They teach, both directly and through Their disciples and other agents. Still man will not heed, as every abattoir demonstrates. The Teachers continually tell the whole world to live in obedience to the law of love, and yet man will not obey that law.

Nevertheless, far more intervention occurs than is generally recognized. A wealth of testimony exists of spiritual, occult and physical assistance to man. Minds are illumined. Hearts are turned to the light. Bodies are healed. Human beings are visited spiritually and even physically. No one ever cries for spiritual and intellectual light in vain. Yet all Kingdoms of Nature must be aided. More helpers are therefore needed. Would it not be better to offer oneself as one who has tried genuinely to obey the laws of love and harmlessness and who is ready to help and to heal and to save, than to question the actions of Those who are the embodiments of love and whose whole lives have for countless years been spent in ministration?

Although the Adepts have attained to very great powers, even They cannot disregard Nature’s laws. They know those laws so thoroughly that They can work with them perfectly, and so may seem to transcend them, on occasion, but They never violate them. There is one law under which all happiness, all sorrow and all suffering comes, and even They cannot prevent its operation. It is the Law of Cause and Effect, and even Their strong hands, Their loving hearts, Their compassion, are often helpless in the presence of the operation of that law. The sufferings of men represent the educative effect of the law, which has been provoked by the infliction of sufferings upon others. As St Paul said: ‘Whatsoever a man soweth, that shall he also reap’ (Galatians 6:7) Our Lord said: ‘And it is easier for heaven and earth to pass, than one tittle of the law to fail’ (Luke 16:17).

So They, the Perfected Ones, seek to prevent our sufferings by telling us of the existence of the law, by teaching us to save ourselves by following the simple advice which They, age by age, have not ceased to give. In a phrase it is ‘Love one another’. Nevertheless, as I said before, a very great deal of such ministration and of healing from on high does occur in this world, and it is performed by none other than the Adepts and Their disciples. Of this we may be sure; far worse, far heavier, would be the sufferings of the human race were it not for this perpetual Adept ministration.

Do not let us forget that both the pleasure-giving and pain-producing effects of the operation of the law are highly educative. Unduly to modify or diminish either would not be beneficial. For example, the Principal of a University could, at the end of the year, look at the examination papers of a first-year student and say to him: ‘These are full of mistakes, but we will pretend that they are perfect and that you know the subjects thoroughly. We will pass you to a higher class’. Would that be helpful? No, it would be neither helpful nor kind. Indeed, it would be a hindrance to the student’s progress. There would be a serious gap in the student’s knowledge and sooner or later mistakes would inevitably be made. Even as there were cities in which Our Lord did no mighty works because of the people’s unbelief, so there are cases of ignorance, doubt, loss and suffering in which, taking the long view, it would not always be wise to use occult powers in order to give immediate, personal relief. The Law of Cause and Effect both ensures justice and is educative. Out of human experience wisdom is born. This, we may presume, is one of the reasons why in some cases the Adepts must withhold Their aid.

The Lord Buddha taught that ignorance and the suffering it causes can be dispelled by the knowledge of four Noble Truths. These are: the miseries of existence; their cause, which is ever-renewed desire for self-satisfaction; the destruction of that desire as the way of sorrow’s ceasing; and the Noble Eightfold Path. This last consists of right belief, right thought, right speech, right action, right means of livelihood, right exertion, right recollection and right meditation. The Lord Buddha summed up this teaching in these words: To cease from sin, to attain to virtue and to purify the heart.

Theosophy in New Zealand, Vol. 21, No. 2, 1960, p. 3

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Study Corner [4]

WHAT IS KUNDALINI?

We are to consider together a theosophical teaching of great interest and great importance—the force which can illume, empower, and exalt a human being, the fire of God; the Cosmic creative fire in Universe and man.

Kundalini Shakti (Sanskrit)

General:

1. The Power of Life.

2. One of the forces of Nature, the occult electricity intimately associated with Azoth of the Alchemists.

3. It is the creative principle in Nature and Akasa (Sanskrit).

4. The subtle, supersensuous, spiritual essence which pervades all space.

5. ‘The coiled-up universal Life Principle’.

6. A sevenfold, superphysical, occult power, in Universe and man, functioning in the latter by means of a spiral or coiling action, mainly in the spinal cord, but also throughout the nervous systems.

7. It is represented in Greek symbology by the Caduceus, the Rod of Hermes, the seven-layered creative power in Nature and the base of the spine of man.

8. When supemormally aroused, this fiery force ascends into the brain by a serpentine path, hence its other name, the ‘Serpent Fire’.

9. It is composed of three currents which flow along three canals in the spinal cord, named Ida (negative), Pingala (positive) & Sushumna (neutral). These names are sometimes applied (wrongly) to the currents themselves.

When under correct direction and with wholly altruistic motives, not otherwise, Kundalini Shakti can be aroused. (One is not encouraged to do so.)

When, under expert guidance only, and with completely altruistic motives, Kundalini is awakened, it divides itself into the three currents as above: positive (Pingala), negative (Ida), and neutral (Sushumna). Technically, these three Sanskrit words refer only to the three canals (nadis) along which these currents flow.

The positive current intertwines the spinal cord and enters the pituitary gland, whilst the negative current oppositely entwines the spinal cord and enters the pineal gland. The neutral current ascends Sushumna, enters the third ventricle of the brain, and passes out at the crown of the head.

Some of the dangers of arousing Nature’s hidden forces in the body, unless under the direction of a Master:

(1) Premature arousing of Kundalini with its disturbing effects.

(2) Sex excitation.

(3) Emotional disturbances due to incursions from the Astral Plane of forces and beings through the solar plexus on to the sympathetic nervous system, which does not readily rationalize and so becomes confused. Those belonging to schools, classes or movements may already experience this.

(4) A sense of increased self-importance from which immoderate pride can develop.

(5) Enhancement of the powers of will and discovery of means of using will to influence others adversely.

(6) Whirling sensations in the brain, with consequent distress and fear of insanity. (Actually there is no ground for this fear.)

(7) Physical sensations of various kinds, such as being touched, subjected to seemingly electrical energies, a crawling sensation on the skin, especially at the chakras and a feeling of heat in the spinal cord, particularly at the sacrum.

(8) Partially seen and therefore misinterpreted clairvoyant visions of the Astral Plane. These may increase any sense of self-importance which may have arisen.

(9) Eccentricities of conduct, personality and speech outside of the immediate control of the mind.

(10) Susceptibility to being influenced by superphysical beings, notably shells of deceased persons seeking renewals of their fading vitality and so fastening upon sensitive people, greatly to their detriment.

When arousing of the Kundalini and consequent development of the Siddhis would be deemed helpful to any person, a Spiritual Teacher will always present himself and guide the neophyte through the dangers and difficulties likely to arise.

When the pupil is ready, the master will appear.

The ideas of discipleship to a master can be fulfilled, no one is overlooked, qualifications: to become a selfless, self-disciplined servant of humanity.

One function of the Great White Brotherhood is recruiting and training.

One function of the theosophical society: a gateway.

Theosophy in New Zealand, Vol. 35, No. 4, 1974, p. 78

72
The Death and Resurrection of the Gods: A Study of the Doctrine of Rebirth

In world Scriptures a very similar story is told. The characters, and so the names, are different but the story is almost identical. It tells of prebirth prophecies, birth or nativity, young life, maturity in great power, successful attack by self-appointed enemies who, by various and often strange means, bring about the unnatural death of a God incarnate upon earth who, however, rises again and ascends into heaven.

This allegory is to be found in nearly all mythologies and world Scriptures. One of the best known accounts—purely allegorical, I conclude—is the Egyptian myth concerning the God Osiris. He, it will be remembered, is attacked by his jealous brother, Seth, or Typhon, at a feast, lured into a coffin, murdered, and cut into fourteen pieces; the coffin is placed upon the river Nile which carries it to the Mediterranean Sea. Bereaved Isis, the wife, and the son Horns search for the lost husband and father, find him by magic, whereupon Isis reassembles all the parts and the God is restored to life.

Cadmus, king of Grecian Thebes, learned of a liason between his daughter Semele and Zeus, the greatest of the Olympian Gods, enclosed her in a chest which was thrown into the sea. Carried by the waves to Prasiae, it was opened. Semele was found to be dead, but the child of the union was alive and came to be known as the god Dionysius. In his turn, the young god and creator of the Greek Pantheon was murdered and tom into fragments by the Titans, the great gods. He also was restored by his mother in a mystical resurrection and ascension. In his manhood, Dionysius hired a pirate ship to take him to Naxos, but the pirates steered him toward Asia to sell him there as a slave. Thereupon he changed mast and oars into serpents and himself into a lion. Ivy grew around the mast and the sound of flutes was heard on every side. Thereafter, Dionysius reached Naxos and later took his mother, Semele, out of Hades, or Hell, up to Olympus.

The Scandinavian Edda contains another version of the story in which Baldur the Beautiful, the giver of all good, excites the jealousy of Loki, who plots his death. His mother, Freya, had prayed to the gods that her wonderful son of light would be saved from all enemies and all possible weapons from all sources. She forgot the mistletoe, however, and so Baldur, whilst immortal and immune to all other weapons, was not so to the mistletoe. Eventually Loki kills him, using a blind man as an archer and an arrow made from a mistletoe bough.

The life story of Lord Sri Krishna follows very closely this pattern. He, in his turn, suffered an unnatural death, being wounded in the heel by the arrow of a hunter who mistook him for a deer. After telling the hunter not to grieve, he rose all radiant into Heaven.

Brunhilde, by magic, made her son Siegfried invulnerable. Only on his back did she omit to bless him, because she knew that Siegfried would never show his back to his enemy. Later on a leaf fell on Siegfried’s back whilst he bathed in the blood of a dragon, and on that spot Hagen’s lance struck him as later he bent down to drink at a spring.

The Lord Buddha reputedly died at the age of eighty. He addressed his disciples, encouraging them after he himself had disappeared from their view to take his doctrine for their Master. He then entered into meditation, thence into ecstasy, and finally passed away from earth into Nirvana. His body was burned on a funeral pyre which lighted itself and was extinguished at the right moment by a miraculous rain.

The life story of Jesus contains similar incidents, including the prophecies in the Old Testament: the pre-birth announcement of John the Baptist; the Annunciation to his mother; the immaculate conception and Nativity; the childhood beset by enemies; the flight to Egypt; the return in youth; the growth to maturity and the exercise of supernormal powers. Then came the Transfiguration, attack by enemies, death upon the cross, Resurrection, reappearances and the Ascension to the right hand of God. Thus is portrayed in many scriptures and myths the same story of forthgoing and return of a hero or Saviour, which was also recounted by Jesus himself in the Parable of the Prodigal Son.

What, one may ask, are the authors of these mythological and scriptural allegories saying to us down the centuries and the corridors of time? In answer, I suggest that they are endeavouring to make an abstract idea understandable by presenting it in concrete forms. The authors are, I believe, revealing by means of allegory, symbol, and personifications a law of being, an inevitable necessity ruling all manifested life, all existence—the law of forthgoing and return, of involution of spirit into matter and its evolution back again to its Source. From the moment at which the finite emanates from the Infinite, this law of cyclic forthgoing and return, says Theosophy, comes into irresistible operation. Not only the emanated Will-Thought-Sound or Logos, but human Monads must also follow this procedure of forthgoing into bodies of increasing density until the densest is reached generally symbolised by death and burial in an earthly tomb—the mineral kingdom being the densest of all the conditions of matter on this planet. This descent is invariably followed by ascent, involution by evolution, entombment by resurrection and, ultimately, by ascension into heaven. Then the great cycle is complete, and this is taught as a veritable Law of Being which cannot be evaded from the moment a condition of finiteness issues from the Infinite, conditioned existence emanates from the Absolute.

The result? Everything in the universe evolves from less to more, from a condition of latent powers to one of powers fully manifest or, symbolically, from nativity through entombment and resurrection to ascension ‘in clouds of glory’. Thus the inspired allegories enshrine, conceal, and make available knowledge of both the one great law to which everything in existence is obedient and the results of its operation upon macrocosm and the microcosm, God and man, revealing also that in essence these are not two but one, both being obedient to this law. Thus read, the life story of Jesus is also the story of man himself, of every man up to the very threshold of Superhumanity and that perfectedness to which the Adept attains. Inconsistencies, incongruities, and impossibilities recorded in world Scriptures and myths lose their power to mar a supposed record of historical events for no such completely accurate record was the objective of their authors. Their self-imposed task was rather to reveal many truths, including both universal laws and principles and their outworkings in man.

In man, the microcosm, the universal law of cyclic forthgoing and return is fulfilled in the form of repeated rebirths. Man, as Monad, continually enacts the one great drama of the divine birth, maturity, burial, and ascension, thus evolving to perfected manhood through successive lives on earth under another law, that of cause and effect, or karma. This idea, not long ago being regarded as largely Oriental in origin and theologically unacceptable, is now gaining increasing acceptance in the West, possibly and partly because, with its philosophical ‘twin’, the Law of Cause and Effect, the doctrine of reincarnation offers logical answers to certain human problems, unanswerable—insoluble indeed—without them. Indeed, unless reincarnation and karma are true, life is a hopeless riddle which defies solution in rational terms. Provisionally accepted and applied, reincarnation and karma throw a flood of light upon human life, and one may see this in the inception, evolution, and fulfilment of that life in perfected manhood.

Problems of justice in human affairs, the meaning and purpose of human life, recorded memories of former lives which—on such investigation as has become possible—prove to have certain foundations in fact, and the existence of child prodigies and youthful geniuses become explainable by application to them of reincarnation and a Law of Cause and Effect.

The apparent existence of undeserved human suffering, especially of new-born children, appears to deny the existence of justice, human or divine. Many children are born with healthy bodies in happy homes where they are loved and cared for, guided and helped by both paternal and maternal love, with subtle and beautiful influences from father and mother. Millions of other children, however, are born under conditions of the greatest difficulty. Their baby bodies are malformed, tainted with disease, blind, deaf, dumb, and even all three. The number of ‘Thalidomide babies’ whose mothers during pregnancy took the drug, Thalidomide, reached 7,000 in 1968. Some children are born illegitimate and carry the taint through all their lives. Others arrive into homes of vice, poverty, dirt, and disease. They are unwanted from conception, unloved from birth. They are neglected, hungry, beaten, and some of them develop into hardened criminals.

Observing this one phenomenon alone, of the inequalities of birth, one cannot logically answer the question of justice, fair play, for man. The existence of purpose and an ultimate objective for human existence is inevitably doubted by those who recognise the uncertainty and apparent hopelessness and purposelessness characteristic of the life of man from the dawn of the historical era. Indeed it cannot be denied that a large proportion of the human race has long lived and still lives under the perpetual shadow of fear resulting from possible financial insecurity, disease, depressions, and wars which, with modem weapons, could bring about the destruction of the human race.

Theosophy offers positive answers to these questions, teaching that divine justice does, in fact, rule the world and that there is meaning and a purpose behind human life. Despite the appearance of injustice, perfect justice is in fact, insured to every human being by the operation of the Law of Cause and Effect. The purpose and goal of human life is stated to be the evolution of the human soul to the stature of the perfected man, a state of the highest development of every human faculty and of the capacity to express the developed genius with flawless perfection, as did the fabulous heroes of old and Shri Krishna, Buddha, and Christ in later days.

Even should the almost universal idea of the perfectibility of man be accepted, the further problem of time and opportunity still exists. By what means, it must be asked, will human beings as they are now find the time and the opportunity with which, spiritually, to grow out of their present human weaknesses and attain to the fullest expression of their divine powers? If, as Christian orthodoxy affirms, there is but one life, then the task of reaching Christhood is hopeless of fulfilment. Man is foredoomed to failure from the beginning, for want of adequate time and opportunity in which to develop to the point of genius every human faculty, to master every human weakness and, ultimately, to shine forth with every divine power. If, however, reincarnation be true, the spiritual Self of man returning to earth time and time again, growing a little on each occasion, then the possibility of full attainment exists. Since at the close of each life man has advanced a few steps—perhaps, in spiritually very successful lives, many steps—towards the great goal, then, the possibility of full attainment at the end of a number of such lives presents itself.

Granted that such are the conditions under which human life is planned and lived, then an almost infinite vista opens up before mankind, a development which has ‘neither conceivable beginning nor imaginable end’. In this view man faces a future which is full of light, full of promise, nay certainty, of ultimate attainment. To those who are able to accept it, such a doctrine, such a belief in spiritual evolution through successive lives, can inspire hope and give courage and the knowledge by which to live intelligently in willing assent to the evolutionary plan.

Concerning justice and suffering, sometimes apparently undeserved, Theosophy ‘teaches’ that successive human lives of the same Ego are all linked together and in two ways. One of these is that they are the lives of the same unfolding, reincarnating Ego, and the other is brought about by the operation throughout all of them of the Law of Cause and Effect. Under this law, it is completely impossible for anything whatever, whether beneficial or adverse, to happen to any human being without that selfsame Ego having caused it in a former or the present life. Accordingly, if one looked back, either to the earlier period of this life or to former lives, one could find a completely adequate explanation, an appropriate cause for everything which is later experienced; for, says the Ageless Wisdom, life is ruled by law.

Who then are the Gods of world Scriptures and mythologies? What is represented by immortal beings who are born, shed their light upon earth, die, are resurrected and ascend? They are, I suggest, personifications of the One Eternal Principle in universes and in men.

In universes, the eternal and nameless One continually descends into, and spiritualises, the material worlds. Thereafter, THAT returns to await another Annunciation and a new Nativity, again to descend into and spiritualise matter and material forms and beings, and then once more to withdraw, and so on and on throughout eternity.

In man, the gods personify the eternal Dwellers in the Innermost, the human Monads, who reincarnate continually until human perfectedness has been attained. The incidents related of the gods and heroes of old can thus be read as allegories of experiences through which men pass throughout their successive lives as they tread the pathway followed by the Prodigal Son, culminating in the return and welcome ‘HOME’.

Theosophy in New Zealand, Vol. 15, No. 3, 1955, p. 309

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The Eternal Woman

Through all womanhood on earth shines the Eternal Woman, the Divine Feminine Principle in the Universe. Similarly through all manhood shines the Divine and Eternal Man. These are not two Divinities but one. Together, oppositely polarised, as the One life they emerge from the One Source. Feminine and Masculine, these Divine Principles are maternal and paternal manifestations of one creative Power. Their ‘Son’ is the Universe.

This basic fact of the unity within the one Life of the feminine and masculine aspects of the Deity is the source of all attraction, whether magnetic, chemical or of gender. For these twain, female and male, temporarily separated in manifestation, are for ever being drawn back into their primordial unity.

A normal feminine incarnation affords expression for and is ensouled predominantly by the feminine Aspect of the Monad and of the Universal Divinity. A normal male incarnation affords expression for and is ensouled predominantly by the masculine Aspect of the Monad and of the Universal Divinity.

Thus behind and within every woman exists the feminine Aspect of Divinity. Within and through the female Personality is made manifest the divine spirit of femininity. This divinity perpetually seeks fuller and more radiant expression through every woman.

What are the essential qualities of this Archetypal Being who lives and shines within the spiritual Self of every woman? They are the creative receptivity of the Great Deep whence all comes forth, creative sacrifice, divine tenderness and divine beauty, fathomless wisdom which can but be described as a still dark pool of infinite depth, profound compassion and intimate and maternal love for all that lives.

The Archetypal Woman is a saint in ecstasy, however much in lower worlds she may be called upon to sacrifice herself to matter, form, and to express Herself through all productive processes. The Real of every woman is in no way touched by human sin and shame, in no way sullied, even by a life of evil fame.

Though one with the very soul of every woman, the Archetypal Woman is, also remote, almost out of reach, even of woman herself save in her highest moments. Still more is She remote from the matter, form, experiences through which She, as earthly woman, is partially, imperfectly made manifest. In the woman Adept alone may the Archetypal Woman be presumed to be fully made manifest ‘on earth as it is in heaven’.

Often, however, before that great attainment, the Heavenly Woman shines out through the human. Often the glorious Archetype may be perceived and known by those who have eyes to see.

To know and see the Archetypal Self in any individual is to love that Self. True love, the highest love, the love which inspires the lover gladly to die for the beloved, that love is born of vision of the heavenly Self within.

Every child unconsciously finds the divine spirit of motherhood in its own mother’s love. This is why children suffer so deeply at their parents’ hands, for when roughly treated or misused by their parents, an offence has been committed against the spirit of womanhood and manhood, of motherhood and fatherhood. The child cannot reason thus, nor comprehend this fact, but instinctively it is aware of a profanation of divinity.

In Adeptship, the human is consciously united with the Cosmic. In the revered holder of the divine office of World Mother, a conscious union has occurred between the perfected womanhood of the Adept and the Cosmic Principle of womanhood. This union consists both of an elevation into the Cosmic Feminine Principle and a Pentecostal descent of the Eternal Woman into its own perfected and exalted manifestation in time and space.

The potentiality of this union exists in every woman. Frequently it is foreshadowed throughout successive human lives as interior illuminations, as mysterious exaltations, wondrous yet indescribable, as visions ever beyond the possibility of communication to another and as those temporary transfigurations of which in their highest moments all women are susceptible. This, in part, is the mystery of womanhood, this is the secret life of every woman, when on occasion she knows and is one with the Eternal Woman and has her mysterious life in that realm wherein She abides.

Thus is revealed a way of Light appropriate to woman. Within, it is to seek conscious union with the Eternal Woman. Without it is to make manifest that unity.

Mentally still, the will-consciousness centred in the highest, the devotee opens the calix of her Higher Self to the descending rays of the Eternal Self as Woman. Knowing the union, she folds the petals of her Soul upon the heavenly Visitation, as if an earthly flower closed upon and held within itself the light and power of the Sun. In a profound stillness, withdrawn from the temporal, centred in the Eternal, she knows oneness with the Supreme.

The attainment of perfection brings complete translucence to the Eternal Light.

Theosophy in New Zealand, Vol. 8, No. 3, 1947, p. 63

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The Forces of Light

What do we actually mean when we speak of the forces of light and of darkness? Fundamentally, we mean the forces of spirit and of matter. In terms of action we mean the forces working on behalf of the evolutionary process, forces the influence of which is expansive, progressive, and constructive. In contradistinction, the forces of darkness are those which oppose evolutionary progress and whose influence is constrictive, retrogressive and destructive. The forces of Light make for life and growth, those of darkness for death and decay. To these two everlasting opponents, is given the attributes good and evil, light and dark; Armageddon allegorically refers to their perpetual conflict, macrocosmic and microcosmic.

At this point the question of the origin of evil inevitably arises. Is it, with good, equally inherent in the nature of things? Is Nature itself either good or evil? If both are potentially present, are the conditions of goodness or badness merely matters of the preponderance of one inherent property over the other? Yes, partly so. Good might be described as that in which spirit dominates matter and evil the reverse. Good is spirit triumphant, evil is matter temporarily so. Theosophy teaches that ‘evil has no existence per se and is but the absence of good and exists but for him who is made its victim’[25] ‘Nature is neither good nor evil and manifestation follows only unchanging and impersonal laws’.

Railway stations and trains may serve both as analogies of Nature and as illustrations of the concepts of good and evil as they arise in the human mind. If you are meeting someone you love and from whom you have been separated, then the station is a centre of happiness for you and the train a beneficent influence and friend. If, however, you are saying goodbye to a dearly loved one who is leaving for a long time and perhaps on a most dangerous enterprise, the station appears as a centre of pain and the train a cruel enemy. Actually, both station and train are in themselves the embodiments of impersonality and neutrality. So also is Nature.

From this it is seen that evil is not an attribute of Nature or of life. Its origin is in the mind of man and all things can appear as either evil or good, according to human experience and human use of them.

Everything then depends upon man himself—a supremely important fact. Everything in Nature, every human ambition, motive, possession, even religion itself, can be made by and for man either happiness-producing or pain-producing, or as man says, good or evil.

No external agency can or does decide this matter. Every individual makes neutral Nature good, bad, or indifferent. The forces of light, then, are the forces of Nature directed by man to beneficent purposes. The forces of darkness are these same forces directed to evil purposes.

From this it is clear that there cannot be light forces and dark forces by themselves. Associated with either good or bad manifestation of the same energy there must be human beings. To these associations are given the names, the powers, and even the Lords, of light and the powers and Lords of darkness. Both are represented by men on earth, both embodied and disembodied, of varying degrees of power, intellect and capacity. Inevitably the two sides clash for their aims are opposite.

Every human being reaches certain times in the course of evolution when the decision has to be made as to which side is to be taken. This is the real meaning of temptation, which is an experience of crisis in which a decision must be made. These crises occur continually and are of varying intensity. Minor tests occur perpetually. Major tests occur occasionally. In themselves, the minor tests are not decisive but the aggregate decisions or the balance of the decisions in minor temptations can be decisive when the big tests arrive.

Eventually a stand must be taken and adhered to ever after. This major judgement day in the life of the Ego comes soon after the development of spiritual awareness and of occult powers. It is referred to in the temptation of Jesus in the wilderness and of the Lord Buddha in the forest. Both chose the way of light and thereafter moved on to final deliverance, to become mighty embodiments of the forces of light. Those who succumb and choose the way of darkness become for a period embodiments and agents of the forces of darkness. Members of both of these groups exist upon this planet. Periods of world crisis represent Judgment days, both for the whole human race and for every individual who, however remotely, is involved in the issue.

This is part of the significance to every human being of the present epoch. So great is the present crisis that it is probable that the twentieth century of the Christian era will prove to be of supreme importance amongst the thousands of centuries of the fourth incarnation of our earth.

Theosophy in New Zealand, Vol. 40, No. 3, 1979, p. 52

75
The Human Aura: Its Colours and the Qualities of Character they Represent

We are accustomed, are we not, to think and speak of certain people as being very colourful characters. Actually however, this is true of all of us, for like Joseph we all wear, if invisibly, an aura or coat of many colours. Let us examine this idea. World religions and world philosophies do affirm that the visible universe, real though it seems to us, is only the outer physical manifestation of an inner, hidden energy and life; that this inner aspect is the reality and the outer, temporal world its reflection or even shadow. To the physicist for example matter, whilst apparently solid, liquid and gaseous, actually consists of invisible concentrated energy. Theosophy teaches this and adds that the invisible universe occupies the same space as the material worlds, interpenetrates and vivifies them and also extends far beyond them out into space. What is this inner world like? Well it is said to be a world of light, its substance self-radiant, glowing with myriad hues. It is also described as being inhabited by its own teeming population and having its own scenery and conditions. Although normally invisible, this world of light and life and innumerable presences is here and now and all about us. At death, man transfers and limits his life to this inner world, partakes of its life and becomes subservient to its laws. Nevertheless, even during earthly life, man has his existence in these superphysical realms; for he possesses and uses vehicles of consciousness made of their substances. Thus, Theosophy teaches that man is very much more than his physical body and nature. Maeterlink said something much the same but in another way: ‘Every existing body is prolonged in time and space. Its head is bathed in duration and its feet are rooted in extension’. If we think of it, we realize that normally we see nothing whole, we only see physical cross sections of objects. This is especially true of other people at first meeting. Time reveals more of individuals doesn’t it? We say that people grow on us as we get to know them. Nevertheless, all that we later discover was there all the time, but unperceived at first. The whole man is present at every moment of waking life but understanding of people’s nature and character dawns slowly upon us. For this reason it would perhaps be better sometimes if we were less hasty in our judgements of people!

Vestures of Light

In what form do the unseen and potential nature, character and power of a person exist and how may they be seen? Theosophy answers, ‘as light’. Superphysically, every man is robed in a vesture of light. The human Soul is veritably a being of light and each power and quality shines out in its own hue. Every man is as a Joseph, clothed with a coat of many colours, each representing a power, a quality, a faculty and a habit of feeling and of thought. The subject of the meaning of these colours is a large one and in offering some ideas I must necessarily confine myself to the emotional part of man or, more generally, the Astral Body.

The Astral Body of a man not only permeates the physical body, but also extends around it in every direction in an ovoid cloud of constantly moving colours. The portion of the Astral Body which extends beyond the limits of the physical body is usually termed the Astral ‘aura’ which is about three times the size of the physical body. The central portion of the Astral Body takes the exact form of the physical body and is, in fact, quite clearly distinguishable from the surrounding aura. To trained, positive clairvoyant sight one of the principal features of an Astral Body consists of the colours which are constantly playing through it. These colours correspond to, and express in Astral matter, feelings, passions, emotions, desires. All known colours—and many which are at present unknown to us—exist upon each of the higher planes of nature, but as we rise from one stage to another, they become more delicate and more luminous, so that they may be described as higher octaves of colour. Here is a list of the principal colours in the

Astral aura and the emotions of which they are an expression:—Taking first the shades of red,

Deep red flashes, usually on a black ground, anger. Such forces can flash forth and penetrate the auras of people against whom we feel angry.

A scarlet cloud with bright red flecks: irritability.

Brilliant scarlet on the ordinary background of the aura: ‘noble, righteous indignation’.

Dull, almost rust—colour: Avarice, usually arranged in parallel bars across the Astral Body. The miser is self-imprisoned.

Lurid and sanguinary red: Sensuality.

Dull and heavy crimson: Selfish and possessive love.

Pure rose colour: Unselfish love and when very brilliant, love for all humanity.

Dull, hard brown-grey: Selfishness, one of the commonest colours in the Astral Body. Greenish-brown, lit up by deep red or scarlet flashes: Jealousy. In the case of an ordinary man there is usually much of this colour present when he is ‘in love’.

Heavy, leaden grey: Depression. Like the brown-red of avarice, grey is often arranged in parallel lines, conveying the impression of a cage.

Livid Grey: A hideous and frightful hue: Fear which can spread to cause panic.

Orange: Pride or ambition. Often found with irritability.

Yellow: Intellect. This colour varies from a deep and dull tint, through brilliant gold, to clear and luminous lemon or primrose yellow.

Dull yellow ochre: Implies the direction of faculty to selfish purposes.

Gold: Indicates pure intellect applied to philosophy or mathematics.

Green in general, varies greatly in its significance, and needs study to be interpreted correctly; mostly it indicates adaptability.

Grey-green: Deceit and cunning.

Green with the red flashes of anger: Jealousy.

Emerald-green: Versatility, ingenuity and resourcefulness, unselfishly applied.

Pale, luminous blue-green: Deep sympathy and compassion, with the power of perfect adaptability which only sympathy can give.

Blue, dark and clear: Religious feeling. It is liable to be tinged by many other qualities, thus becoming any shade from indigo or a deep violet to muddy grey-blue, as when worship is tinged with fear.

Light-blue, such as ultramarine or cobalt means devotion to a noble spiritual ideal.

Luminous lilac-blue, usually accompanied by sparkling golden stars: the higher spirituality with lofty spiritual aspirations.

Be A Harmoniser

Two further thoughts. Thoughts and emotions are very contagious. We influence people continually by them. The aura can be and should be subjected to the control of the will. Theosophy says that we can change our nature and so our auras, just as we can change the expression of our face, and that both changes are produced by thought. Harmonious thoughts and feelings harmonise, beautify and expand the aura. Destructive, cruel thoughts and feelings contract it. Indeed, the secret of happiness is to be harmonious in oneself and to be a harmoniser. As such ideals are followed and one’s life becomes more and more purified from selfishness, the whole aura grows brighter, larger, more radiant. This would seem to be implied in the beautiful text: ‘The path of the just is as a shining light, shining more and more unto the perfect day’.

Theosophy in New Zealand, Vol. 43, No. 3, 1982, p. 51

76
The Inner Government of the World

The Brotherhood of the Adepts is the pattern of the perfect World Order. It is the planetary model, ceaselessly influencing by its very existence and by its activity the thought of mankind concerning political ideals, statesmanship and the ideal state.

Is it not a wonderful fact that on earth there exists, has existed without interruption for millennia of centuries, the perfect Government, the Ideal State? This is the Inner Government of the World, of which all human Governments are, as yet, imperfect reflections. Actually it is a dynamic model perpetually, if gradually, influencing the development of human institutions towards the Ideal. The United Nations is an example.

What can we Theosophists learn from the activities of the Inner Government of the World? From the little we know, it would seem that four of its outstanding characteristics are:—(1) THE ABSOLUTE RULE OF ONE PRINCIPLE to which every Member gives implicit and explicit obedience. That principle is DUTY.

cf. Mahatma Letters, p. 259. L. XLIII. Master M.

‘Realize, my friend, that the social affections have little, if any, control over any true Adept in the performance of his duty. In proportion as he rises towards perfect Adeptship, the fancies and antipathies of his former self are weakened: he takes all mankind into his heart and regards them in the mass’.

p. 225. L. XXIX. Master M.

‘I am as I was; and as I was and am, so am I likely always to be—the slave of my duty to the Lodge and mankind, not only taught, but desirous to subordinate every preference for individuals to a love for the human race’. p. 351. Master K.H.

‘And duty ... is for us stronger than any friendship or even love, as without this abiding principle which is the indestructible cement that has held together for so many millenia, the scattered custodians of nature’s grand secrets—our Brotherhood, nay, our doctrine itself would have crumbled long ago into unrecognisable elements’.

The term ‘scattered custodians’ is interesting. We know that Adepts have lived, doubtless still live, in Tibet, Than-la, Terichmir Valley, Sakkya-jong, Shigatze, Kohonor, China, India, the southern slopes of the Himalayas near Darjeeling, Tiruvallum, Bornbay, Egypt (Luxor), Syria (Lebanon Mts.), Hungary, England and America (Yucatan). The occult powers of each Adept are so great that not even an invading army could intrude upon this privacy against His will.

The statements I have quoted imply an IMMENSE SENSE OF RESPONSIBILITY on the part of every Adept for the fulfilment of the Plan. In this, too, one principle guides the activity of all: it is that of UNIVERSAL, SPIRITUAL AND MATERIAL EVOLUTION.

To this procedure in Nature every Adept subscribes, and every iota of available power is ceaselessly exerted by the Members of the Inner Government of the World with the sole purpose, the SINGLE AIM, of advancing the evolution of life and form on this planet, and so in our Solar System.

This second fundamental characteristic of Earth’s Occult Hierarchy of Adepts—SINGLENESS OF AIM TO ADVANCE EVOLUTION—is in part, one may assume, the secret and source of Their mighty power.

A third characteristic apparently is that of COMPLETE AND perfect CO-OPERATION between every Adept of whatever degree in carrying out agreed plans. Divergence of method there may well be, but division of effort and divided councils there cannot be. The full attainment of Buddhic and Atmic consciousness ensures against these. SEPARATED INDIVIDUALISM CANNOT EXIST FOR THE ADEPT. The dewdrop of individual self-existence has literally slipped into the shining sea.

In pursuance of this great Ideal, Master M. wrote in Mahatma Letters page 263:

‘One or two of us hoped that the world had so far advanced intellectually, if not intuitionally, that the Occult doctrine might gain intellectual acceptance, and the impulse given for a new cycle of occult research. Others—wiser as it would seem—held differently, but consent was given for the trial’.

Thus we note that, once the decision was made, all co-operated.

Another early writing helps us to understand this. T. Subba Row wrote concerning the Path of Occultism: ‘But this Path is eminently dangerous to those who do not hold the talisman which ensures safety; this talisman is a perfectly unselfish, self-forgetting, self-annihilating devotion to the religious good of mankind, a self-abnegation which is not temporal, but MUST HAVE NO END FOREVER, and the object of which is THE RELIGIOUS ENLIGHTMENT OF THE HUMAN RACE’ (Esoteric Writings).

Thus, though varied in Their views, IN ACTION THE ADEPTS ARE AS ONE.

A fourth activity evidently consists of constant recruiting from amongst mankind of NEW MEMBERS to the ranks of the Great White Brotherhood.

A CEASELESS WATCH IS MAINTAINED, and whenever any individual whatever on this planet begins to show signs of spiritual awakening, of the recognition of duty as the governing principle, of co-operation as the perfect means and of service as the perfect way, they come at once under Adept surveillance and receive Adept assistance.

Such are four characteristics of the Inner Government of the World:

(1) THE ABSOLUTE RULE OF THE PRINCIPLE OF DUTY.

(2) SINGLENESS OF AIM—to advance evolution.

(3) COMPLETE AND PERFECT CO-OPERATION.

(4) CONSTANT RECRUITING.

Aspiring recruits presumably best qualify by following here in the world in their daily lives, the example of the Masters in these same ways—fulfilment of duty, service, co-operation and aiding those who are beginning the great Quest.

Theosophy in New Zealand, Vol. 26, No. 2, 1965, p. 28

77
The Long Mysterious Exodus of Death

SOME THEOSOPHICAL CONCEPTS

Does Death Bring the Extinction of Human Identity?

This surely must be one of the basic questions which confronts those who either contemplate or are faced with the problem of the life after death. The answer included in the group of ideas known as Theosophy consists of a very firm negative. With world scriptures, Theosophy affirms that the body alone dies, whilst the immortal Spirit of man, the real Self, lives on eternally. Theosophy reaffirms the great teaching in the Bible (the Apocrypha) which gives the solution of the problem of life after death in the words: ‘For God created man for immortality, and made him the image of his own eternity’.^{^[26]} A Hindu Scripture, The Bhagavad Gita, affirms the same truth concerning the spirit of man:

Never the spirit was born; the spirit shall cease to be never:

Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit forever;

Death hath not touched it at all, dead though the house of it seems.[27]

Extended Vision, a Valuable Means of Research

The student of Theosophy learns also that there resides in man a faculty by means of which the veil hiding the invisible world from our sight may be rent asunder and the facts and phenomena of that world, the conditions of life in it, may be seen, investigated, and understood. This extended vision, which is a sixth sense, latent in the majority, awakened in a few, will be used quite normally and naturally, it is taught, later in our evolution. When developed, this faculty enables its possessor to explore directly and in full waking consciousness the world of the life after death, to meet its inhabitants face to face, and to study and check with scientific accuracy the conditions under which they live.

Generations of seers, having awakened these faculties into controlled activity, have carried out researches into the normally invisible aspects of Nature and of man. The fruits of their investigations are all preserved and have been continually extended, checked and counter checked. As a result, there is available to the student of today a vast treasury of knowledge on every subject to which the mind of man can be turned.

Man’s Seven Vehicles and the Thread of Life

What is found? That man is a threefold, immortal, spiritual being incarnated during earthly life in four mortal bodies. When physically alive—occupying the body—the ‘inner Self is joined to it by a stream of flowing forces which shine with a delicate silvery light. This current flows between the heads of the physical and the superphysical bodies, thus connecting them. So long as it continues to flow, there is always the possibility of continued physical existence. Once it is broken, as at the moment of death, there is no longer any possibility of returning to bodily life. This is described in the Old Testament as follows: ‘Or ever the silver cord be loosed, or the golden bowl [the Etheric Double] be broken, or the pitcher [the physical body] be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it’.^{^[28]} The silver cord thus referred to appears to refer to the Sutratma of Hindu philosophy. This Sanskrit word is translated as ‘Thread-self and is described as a current of spiritual life-force upon which the seed or permanent atoms or nuclei of the seven bodies of man are ‘strung’.[29]

The Final Sleep and the Review

The actual final departure at death from the physical body has been likened to the unconscious procedure of falling asleep. The deceased passes, as it were, upon a sigh from this world to the next. He is generally engaged in a process of review, in which the events of the life just closed pass before his mind’s eye in clear perspective: causes and their effects, successes, and their results, failures and their out workings, being seen and correlated. This process of review is very important, for from it is distilled a certain wisdom an immediate fruitage of the life just closed.

An Adept Teacher has described the process or the review of the physical life, which occurs at the death of the body, in these words:

‘At the last moment, the whole life is reflected in our memory and emerges from all the forgotten nooks and comers picture after picture, one event after the other. The dying brain dislodges memory with a strong supreme impulse, and memory restores faithfully every impression entrusted to it during the period of the brain’s activity. That impression and thought which was the strongest naturally becomes the most vivid and survives so to say all the rest which now vanish and disappear forever, to reappear but in Devachan. No man dies insane or unconscious—as some physiologists assert. Even a madman, or one in a fit of delirium tremens will have his instant of perfect lucidity at the moment of death, though unable to say so to those present. The man may often appear dead. Yet from the last pulsation, from and between the last throbbing of his heart and the moment when the last spark of animal heat leaves the body—the brain thinks and the Ego lives in those few brief seconds his whole life over again. Speak in whispers, ye, who assist at a death bed and find yourselves in the solemn presence of Death. Especially have you to keep quiet just after Death has laid her clammy hand upon the body. Speak in whispers, I say, lest you disturb the quiet ripple of thought, and hinder the busy work of the Past casting its reflections upon the Veil of the Future’.[30]

External Awareness Resumed

A period of complete unconsciousness in the personal vehicles (of emotion and of thought) generally follows the completion of the review. Awakening then occurs and the deceased, frequently still unaware of what has happened, looks about him. In nearly all cases, friends or relatives await; or, if the deceased has none such to welcome him, then some member of the great band of helpers whose work it is to greet newcomers comes forward to receive him. Such helpers are members of a highly trained band of servers deputed to this particular work of assisting new arrivals.[31]

The conditions, or ‘world’, to which the deceased then awakens is not an entirely strange land; for it is entered every night whilst the physical body sleeps. Sleep has aptly and truly been called the twin brother of death and one may go further and call them the same thing; for whilst the physical body sleeps, the Soul is awake in the body which it will use after death. Dreams are, in part, the confused memories of life in that world brought back on awakening—the pleasant, poetic, floating motion by which one moves, thought-propelled, throughout the superphysical worlds. Hence, quite naturally, the world of the life after death proves to be a familiar place. The difference between sleep and death lies in the fact that, in sleep, the ‘silver cord’ which links Soul and body is not broken. In death the ‘cord’ is broken and, having no link with the physical body, one can return to it no more. The superphysical world and state of consciousness entered at death consists of two divisions or planes of Nature, the emotional and the mental. The former, the emotional, contains human and angelic inhabitants, and scenery and other forms visible to the deceased. The latter, the mental, also has its own inhabitants and phenomena, but the experience of the departed whilst living there is more subjective and individual.[32]

The conditions in which a person finds himself after death depend largely upon temperament, and upon the nature of the life that has been previously led. Each one sees the world around him through the windows of his temperament. The sunny nature friendly individual awakens after death to a sunny, friendly world; whilst the gloomy, self centred hypochondriac may awaken to a dull, gloomy, and somewhat lonely world—not because that world is lonely, but because the self-centred individual does not inspire and is unable to give true friendship.

Ministration After Bodily Death

The servant of his fellow men, the physician, for example, finds a new world of service opening up before him. If he possesses the true spirit of the healer, the physician will find coming to him for help men and women with twisted minds and tortured feelings, people who have died with uneasy consciences, duties left undone, vices unconquered, obliquities of vision, complexes unresolved and other psychical disturbances. Such conditions are to a far greater extent sources of difficulty there than here, for that is the world of emotion. People thus disturbed are greatly in need of the services of a physician. There is, in fact, a great host of workers dedicated to this task of reattuning and harmonising those in need.

Individuals and groups of helpers efficiently administer to those who have died physically after psychological distress and prolonged restrictions suffered before final freedom from the body came to them. This protective, healing and becalming treatment helps very greatly those who arrive in great need. When, for example, one has lain for many months or even years in increasing debility and an almost paralysed bodily state, awakening to superphysical life can cause a severe shock.

There may, of course, also be a wonderful freedom from the sick body, but the Astral elemental can have become somewhat warped and distressed. In consequence, there is difficulty in adapting to normal after-death life. Many such sufferers are cared for and even saved from very trying and possibly dangerous psychological conditions of disturbance, stress and other problems in self-orientation.

Numbers of people thus recover consciousness after death to find themselves in very great need. This is largely psychological and caused by life’s experiences and their reactions to them, tragic and prolonged as they may so often have been. Fortunately, many individuals and groups are continuously at work in this field, whilst, in addition, prayers for those who have died are very helpful.

Life Interest Unchanged, Freedom Attained

The business man finds that the main causes of his activities do not obtain here in his new sphere and that consequently the life after death can prove to be the beginning of a most wonderful freedom. The grinding necessities which keep us busy here and tend to chain our thoughts and feelings to material things, no longer exist. Food, for example, though one of the principal causes of business and personal effort on the physical plane, ceases to have any significance in the life after death; for all the nourishment our subtle bodies need is absorbed automatically from the atmosphere. The air there, as here, is charged with the universal life force (prana) outpoured through the sun, and contains all that is needed for bodily sustenance in that world. The whole process of its absorption and assimilation is as unconscious as is breathing on the physical plane. Food, consequently, is not a source of business activity.

Clothing is made by thought. Since the matter of the next world responds instantly to thought, to think of oneself as clothed is to be clothed. Whilst one finds people dressed in various modes of attire, in the fashion of their own day or nationality, the most general raiment would seem to be a convenient, loose garment, the colour and decoration of which can be changed instantly at will. Transportation does not depend upon the labours of oneself or others; for in the superphysical worlds movements is thought-impelled. To think of oneself in a place is to move to that place, swiftly or slowly at will, by a delightful, floating motion as of flying. As suggested, dreams of the body as light and easily elevated, or as gliding gently or swiftly through the air, are frequently memories of the normal mode of progression in the world of the life after death.

Shelter, the fourth of the great sources of business and human effort on the physical plane, is also created by thought in the next world. There, as here, people gather together in thought-forms of houses and cities. Privacy is needed in the after-death life just as it is needed on earth, but not shelter from the climate; for adverse climatic conditions are not reproduced there.

The Second and Third Deaths

These conditions are, however, in no sense permanent. Every normal person who dies a natural death passes through the worlds of emotion and mind with varying speeds, and varying degrees of awareness, largely according to evolutionary stature, interior ‘aliveness’ and success in the practices associated with the spiritual life, prayer and contemplation, for example. Eventually, the centre of awareness which had been incarnated in the physical body is withdrawn into its Source, inner Self, or the ‘Causal Body’. Whilst there are exceptions, this is the general rule, and the time spent in the intermediate, emotional and mental worlds after death depends largely upon the degree of spirituality or materialism in the character and interests of the deceased. The ideal, naturally, is to pass as rapidly as possible through the worlds of emotion and analytical thought into the beatitude of the heaven life, and later to full re-absorption into the inner Self.

Love Itself is Immortal

What is found in Theosophy concerning the often pressing problem of reunion after death with those one loves? Theosophy answers: ‘Yes, very definitely those who truly love will be reunited’. Nothing, neither death nor rebirth, can break the bonds of true love; for love itself is immortal and reunion is therefore utterly assured both after death and in future lives for those who truly, deeply love. Does there then exist not only a life after death, but also a certainty of future lives in physical bodies on this our Earth?

Theosophy answers yes and ‘teaches’ that after the heaven life, the spiritual Souls of men are, indeed, repeatedly reborn in new physical bodies. In each life they further unfold their innate powers, develop added faculties, attain to deeper wisdom, greater insight, nobler love. This evolutionary process culminates in the attainment of the stature of the perfected man. In these continual rebirths, we who have deeply loved are sure both to meet again and to love again. Indeed, the comradeships and the affections of this life, when very strong, are themselves almost certainly continuances or renewals of the attachments formed in preceding lives.

‘Many Mansions’

The space available hardly permits references to such important aspects of our subject as religion, heaven life, suicide, purgatory, and sudden death. I may however refer to the theosophical concept that the gradual withdrawal from the material toward the more spiritual worlds, which normally begins at death, culminates in entry into perfect happiness and fulfilment. This state of supreme content is a heaven indeed; for in it every aspiration is fulfilled, every feeling of unselfish love is completely expressed. In the heaven to which the departed withdraw in this second phase of the life after death, all loved ones are perceived as intimately present, all truth, all beauty, all peace, all love and happiness which the deceased is capable of experiencing, heal, uplift, and reorient the Soul after its essential and fruitful, if often pain-filled, sojourn on Earth.

Herein we perceive the precise operation of a Law of Cause and Effect; for all experiences after death are the effects of causes generated during Earth-life. Their reactions are also exactly proportionate to the depth of the causative motives, feelings, thoughts, and aspirations. Everywhere, and so both here and hereafter, there is law, that Law of Cause and Effect which ensures eventual justice to every human being. A noble, kind, unselfish physical life is, therefore, the best preparation for the life after death.

If these theosophical ideas concerning death are at all acceptable, then in physical death there is nought of which to be afraid. Rarely is an individual conscious of the final departure from the body. He or she slips away as in sleep, tranquilly, peacefully, without pain. Death for most people is a release into a freer, happier life.

Birth is not the beginning of human existence. Death is not its end. The body alone is born at physical birth. The body alone dies at physical death. Both birth and death are oft-recurring incidents in the long series of earthly lives, by means of which alone we are enabled to climb upward to full spiritual knowledge of our true, immortal Selves, or in other words, to attain to Adeptship.

The Secret Doctrine and the Life After Death

Madame Blavatsky describes death and these post-mortem processes as follows:

‘When the man dies, his lower three principles leave him for ever; i.e. body, life, and vehicle of the latter, the astral body or the double of the living man. And then, his four principles—the central or middle principle, the animal soul or Kama-rupa, with what it has assimilated from the lower Manas, and the higher triad find themselves in Kamaloka. The latter is an astral locality, the limbus of scholastic theology, the Hades of the ancients, and, strictly speaking, a locality only in a relative sense. It has neither a definite area nor boundary, but exists within subjective space; i.e., is beyond our sensuous perceptions. Still it exists and it is there that the astral eidolons of all the beings that have lived, animals included, await their second death. For the animals it comes with the disintegration and the entire fading out of their astral particles to the last. For the human eidolon it begins when the Atma-Buddhi-Manasic triad is said to “separate” itself from its lower principles, or the reflection of the ex-personality, by falling into the Devachanic state.... Then the Kama-rupic phantom, remaining bereft of its informing thinking principle, the higher Manas, and the lower aspect of the latter, the animal intelligence, no longer receiving light from the higher mind, and no longer having a physical brain to work through, collapses’.[33]

THE MYSTERY TRADITION OF HUMAN DEATH AND RESURRECTION

When, as in the Mysteries, dying, death, and burial are symbolical, they have little or nothing to do with the natural death of the physical body. Rather are they descriptive of the transition of the sense of personal identity from the limitations of the terrestrial, mortal nature to the freedom of the spiritual, immortal Selfhood. This kind of death implies only translation from undue concern with the lower, personal nature in the body—which thus metaphorically ‘dies’—to the higher, spiritual Self in its ‘Body of Perpetual Light’. The centre of awareness is then mystically ‘newborn’, having died to and been ‘resurrected’ from the ‘tomb’ of the flesh.

In his Georgias, Plato writes: ‘For I should not wonder if Euripides spoke the truth when saying: “Who knows whether to live is not to die, and to die is not to live?” And we are perhaps in reality dead. For I have heard from one of the wise that we are now dead; and that the body is our sepulchre’.[34]

This inner death is of course only figurative. It is a letting go, a laying down and an outgrowing and leaving behind of selfish personal desires and of the sense of self-separateness with which they are associated and from which they arise. This symbolic ‘death’ may in fact occur in the midst of bodily virility, although in certain allegories it is attained at the mystic thirty or thirty-three years of age. The life of the physical body is largely out-flowing and eventually ends in physical death. The life of the inner Self, on the other hand, consists of an inflowing or upwelling from within of an ever-increasing fullness of Life. In order to experience this inner Life of the Soul, the outer life of the body must metaphorically, but not actually, die. Death in this sense means only that the interest is no longer limited to the body, and that its demands are no more able to dominate motive and conduct. It thus dies figuratively, especially in comparison with the former mode of life in which personal and bodily experiences, desires, and activities had so large a part.

The experience of this kind of death to material interests and resurrection to spiritual consciousness occurs either naturally as a result of normal evolutionary progress or enforcedly by an intense effort of an awakened Soul. In the Lesser Mysteries, designed to lead toward the experience gradually and safely, the ‘death’ of the lower self is enacted ceremonially and described allegorically as in the various Mystery Traditions recounting the deaths of Saviours, Deities, and Heroes. In the Greater Mysteries, designed to produce the actual experience, the Candidate is aided externally by the Rite of Initiation, and interiorly by means of the practice of yoga. This achievement is only fully possible when a certain stage of Egoic development has been reached, one at which the Personality is literally forced to collaborate with and ‘die’ at the hands of the Initiated Ego by whom it is ‘slain’.

Aspirants attain this gradually by the continual and habitual surrender of the lower self to the Higher and the transcendence of personal, possessive desire and the ahamkara from which it is born. This ‘death’ is however not a single act occurring at one single time. The process continues for many lives until fulfilled at the final Initiation—the triumphal coronation of the spirit of man.

All such Mystery ceremonials may rightly be regarded as portraying interior mystical experiences which are passed through within the heart and mind of the living man. Angelus Silesius expressed it thus:

Though Christ a thousand times in Bethlehem be born

And not within thyself, thy Soul will be forlorn.

The Cross on Golgtha thou lookest to in vain

Unless within thyself it be set up again.

Theosophy in Australia, Vol. 61, Issue 5, May 1973, p. 105

78
The Masters’ World

This is not a place but a state of being, a condition of consciousness; it is entirely irrespective of physical location. In terms of awareness and state of being it is above the mists of the mayavic, rupa planes. These change, sometimes as if by volcanic eruptions, sudden and even prolonged storms and sometimes as a result of the long rhythmic sweep of cyclic evolution progressing in great and small waves. Some of these have crests and breakers, whilst others proceed smoothly as if into infinite distance.

All the changes, harmonious or discordant, in animal and human consciousness, particularly emotion, cause minute alterations and disturbances in the great depths, middle depths and on the surface, so to speak, of the mayavic worlds. There is no permanent peace and there is no freedom from the maya of self-separateness whilst consciousness is imprisoned and active alone in the three lower worlds.

Nevertheless, these conditions have a value for the Monads and Egos which pass through them on the downward and upward arcs and throughout myriads of sub-cycles. Latent powers, capacities and forces get stirred out of the sleeping seed-like state into increasing activity, development and controlled expression. But there is no peace and there is no security and no permanent bliss for the dwellers in the three worlds alone.

The Masters’ world is harmonious, rhythmic and dynamic because moved from the source. In Their atmic Selves, Their consciousness is in similar rhythmic and dynamic action but poised and immovably still because at one with the Source. Selfless and therefore karma-less, all-comprehending and in absolute mastery they abide in undisturbable peace within Their own consciousness.

The secret of this poised serenity is complete and final self-emancipation from the delusion of Individuality and self-separateness. He who would pass from the ever-restless world of maya into the realm of reality must similarly and progressively divest himself or herself of the maya or self. This is an absolute essential because selfness bars the way and selflessness alone opens the way. Man can pass through because he himself is a dweller in both the real and the mayavic, the arupa and the rupa, worlds.

A veil separates them and it is almost impenetrable by a mind powerfully penetrated by the delusion of self and solely motivated by self-gain and’ self-desire. Gradually, the aspirant must, with strong will, persistent aspiration and endeavour, impersonal love and compassion for all and wise procedure, approach and seek a passage into the Masters’ world, the Masters’ holy Presence and into participation in Their varied activities on behalf of all who are matter-bound.

Their secret knowledge, the Brahma-Vidya will then be gradually attained. As constant dripping of water will wear away a stone, so constant and aspiring thought of the Masters and the Masters’ world will assuredly wear away all barriers, all veils and all obstacles.

The spiritual mountaineer must truly aspire, truly and deeply wish for this attainment as if it were the only prize. He must also proceed with wisdom and selflessness in every fact, mundane, intellectual and spiritual.

Theosophy in New Zealand, Vol. 41, No. 2, 1980, p. 35

79
Armageddon and the Last Days

For they are demonic spirits ... who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty ... at the place which is called in Hebrew Armageddon . . .

- Revelation 16:14, 16

More than 100 religious figures, many from the anti-nuclear left (among them the Rev. William Sloane Coffin and Pacifist Roman Catholic Bishop Thomas Gumbleton), held a Washington press conference recently to declare it ‘profoundly disturbing’ that high political leaders ‘might identify with extremists who believe that nuclear war is inevitable and imminent’. They also attacked the religious right for supposedly believing ‘that reconciliation with American adversaries is ultimately futile’. The statement was orchestrated by the Christie Institute, a liberal research and action agency, which drew on some enterprising research by Journalists Ronnie Dugger and Joe Cuomo that cited eleven public and private utterances by Ronald Reagan on the possible imminence of Armageddon.

Trying to put the Armageddon issue into perspective, one moderate evangelical, New Testament Professor A. Berkeley Mickelsen of Minnesota’s Bethel Theological Seminary, points out that the accounts of Christ’s return are rich in symbolism. Says he: ‘If you’re not careful, pretty soon it’s Buck Rogers. To take apocalyptic language and make it scientific language is wrong’. He is perturbed at the prophecy hunters’ emphasis on global conflict (Time).

Geophysicist Dr Frank Press who, early in his distinguished career, served as a Unesco expert and now is President of the National Academy of Sciences of the United States had this to say recently in an address to the school of graduate studies of Case Western University, Cleveland:

‘Today’s young are likely to live out their lives with the specter of a nuclear holocaust. Many are fatalistic about the prospect, believing that the forces shaping the nuclear confrontation are simply beyond the influence of any person’.

This fatalism, even resignation, is being met, however, by a growing determination to confront the insane threat which hangs over us. When the novelist William Faulkner accepted his Nobel Prize, he said that ‘our tragedy today is a general and universal physical fear, so long sustained by now, that we can even bear it. Yet, I decline to accept the end of man. I believe that man will not merely endure; he will prevail’.

Faulkner said that in 1950. That same fear, that we will all be blown up, still haunts us. Yet, Faulkner’s optimism that we will prevail is with us, and I believe, becoming ever more powerful. And it is being energized by a common endeavour of scientists, artists, and religious leaders.

We have had a succession of articles, books, meetings, studies in which scientists have banded with others to help articulate the danger to human survival posed by nuclear weapons. A recent example is the book by the physicist, Freeman Dyson, called Weapons and Hope. Dyson set out to understand, and to bridge, the two worlds of the warrior and the victim. As Dyson writes, ‘the warrior’s world describes the outcome of war in the language of exchange ratios and cost effectiveness; the victim’s world describes it in the language of comedy and tragedy’.

Dyson lives in both worlds. Yet, he writes that ‘I am possessed by an immodest hope that I may improve mankind’s chances of escaping the horrors of nuclear holocaust if I can help these two worlds to understand and listen to each other’.

It is an important book because it is a lucid expression of that mosaic linkage of which Dean Mayne spoke, as applied to the overriding problem of nuclear war.

What has Theosophy to offer on this matter? ‘The demoniac possession of individuals and Nations is not primarily an external obsession. Evil made manifest is a distortion and a debasement by man himself of the one Universal Power. There is no one else upon whom to place the blame, behind whom to shelter, to use as an excuse. And the sooner we squarely face this fact, cease all attempted evasion, recognize that the evil only exists within ourselves, the sooner will the age long Armageddon be won, and health, spiritual, moral and physical be restored to mankind. The sooner also will nuclear power be safe in his hands and permanent peace be established on earth...Humanly speaking, Armageddon is the heart, the mind and the will of man. The great battle is waged within him’.

Theosophy in New Zealand, Vol. 46, No. 2, 1985, p. 25

80
The Meaning of Evil

This subject gives rise to certain deeply significant questions, perhaps 6 in number:

1. Did the Divine Creator of the Universe deliberately make evil, produce a dark Devil, an isolated embodiment of infamy? If not and the idea is inconceivable—whence did evil come?

2. Is Nature herself potentially evil as well as potentially good?

3. Is there indeed a second Deity or Power behind and within all creation, a God of Evil, a Satan, a Cosmic Beelzebub?

4. Has there been, or is there, some doubt concerning the ultimate triumph of Spirit, truth, beauty, order?

5. Has there been, and is there still, a danger of the victory of chaos?

6. What is meant by the Powers of Darkness, and what by the Powers of Light?

Theosophy offers a clear, concise answer to the first five of these questions. It is an unhesitating negative.

1. No, Nature herself is not potentially evil as well as potentially good.

2. No, Nature herself is not potentially evil as well as potentially good.

3. No, there is not a second Deity or Power behind and within all creation, a God of Evil, a Satan, a Cosmic Beelzebub.

4. No, there has not been, nor is there, any doubt about the ultimate triumph of Spirit, truth, beauty, order.

5. No, there has not been and is not now a danger of the victory of chaos.

A Master has written: ‘Evil has no existence per se and is but the absence of good and exists only for him who is made its victim’.[35] The Devil has been described as the shadow of himself which a man sees when he turns his back to the light. Nature is neither good nor evil, and manifestation follows only unchanging and impersonal Law.

The Satanic Hierarchies

Lofty Intelligences, Dhyan-Chohans, the Archangels and angels of Kabbalism, direct both the involutionary and the evolutionary processes and ensure their ‘success’. Those assisting on the downward arc tend to be regarded by man as Satanic. Those active on the upward arc are regarded as redemptive. Scriptural allegories present them as antagonists and man looks upon them as devilish and divine respectively. In reality, they are mutually equipoised powers working for temporarily opposite objectives.

The Irish poet, James Stephens, intuited and expressed this profoundly occult teaching in his poem,

‘The Fullness of Time’:

On a rusty iron throne,

Past the furthest star of space,

I saw Satan sit alone,

Old and haggard was his face;

For his work was done, and he

Rested in eternity.

And to him from out the sun

Came his father and his friend,

Saying,—Now the work is done

Enmity is at an end -

And He guided Satan to

Paradises that He knew.

Gabriel, without a frown;

Uriel, without a spear;

Raphael, came singing down,

Welcoming their ancient peer;

And they seated him beside,

One who had been crucified.

Theosophy in New Zealand, Vol. 30, No. 4, 1969, p. 81

81
The Pathway to Peace

(Broadcast Talk)

How may we, you and I and all our fellowmen, find serenity of heart and mind amidst the strains and stresses of modem life?

Theosophy answers that peace of mind can be reached by gaining a due understanding of the meaning and the purpose of human existence. What is the purpose? Why are we here? What is the meaning of our lives? Theosophy answers swiftly and plainly: ‘Evolution to perfection! ’ Life is not purposeless but very purposeful. It is gradually bringing us men as a race on earth and as individual people to the stature of perfected manhood. The evolution of man to ever greater and greater heights is the purpose of his existence, the ‘one far-off divine event, to which the whole creation moves’, as Tennyson said. The Spiritual Self of man is a God in the becoming and his future splendour, wisdom and power are entirely without limit. This, then, is the Theosophical solution of the problem of the ultimate destiny of man for this epoch. Once this knowledge is really absorbed and applied to life, the mind is at peace and the heart becomes serene.

Theosophy now draws attention to the further great idea which is that the goal of human perfection has already been reached by certain advanced men and women. Such perfected men are known as World Saviours, Rishis, Mahatmas (which means Sages, ‘Great Souls’), Adepts, Masters of the Wisdom. These superhuman Beings are organized into a great Adept Fraternity, sometimes called the Occult Hierarchy and the Inner Government of the World. They are regarded as the true spiritual Teachers and Inspirers of mankind. They are the august body of ‘just men made perfect’, the ‘Communion of Saints’, the ‘Great White Brotherhood of the Adepts’. They are no vague tenets to the well instructed student of Theosophy. For him the Communion of Saints is a living truth, and the Masters are living Supermen with whom a man may enter into direct relationship and in whose life of service to the Divine Will in the world he may begin to share, eventually climbing to the height upon which They stand.

They are the Hierophants and High Initiates of the Sanctuaries of the Greater Mysteries and these solutions of life’s problems were discovered and given to the world by Them. Any sincere and capable servant of the Race can receive and deliver this teaching to his fellow men.

Successive Earthly Lives

How is this state of perfected manhood attained? The goal of human perfection is reached by means of successive incarnations in material bodies or vehicles, newly formed during the pre-natal period of each succeeding life. Here we meet the doctrine of rebirth, which needs to be studied in detail, and is not my special subject in this broadcast.^{^[36]} I may say here, however, that reincarnation is the one and only logical solution to the problems of life, especially those of time and opportunity in which to attain perfection and of justice in human life. The last of these is especially important, for without reincarnation life is utterly unjust, is a hopeless riddle which defies solution. With reincarnation a flood of light is shed on human life and we see it in its inception, its evolution, and its goal.

Successive lives alone make attainment of the goal of perfection possible; for, the multifarious experiences of these repeated incarnations are designed to draw out the latent powers of the evolving God which is man; every experience has its value in terms of an increase of power, wisdom and knowledge. At the near approach to perfection, however, rebirth is no longer a necessity. All further progress can be achieved in the superphysical worlds. Thus in the New Testament we read: ‘Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out’ (Revelations 3:12).

Cause and Effect as Man’s Teacher

The next Theosophical thought especially concerns justice for man on earth. All human incarnations are connected with each other by operation of the Law of Cause and Effect, or readjustment. All actions, feelings and thoughts produce their own natural and perfectly appropriate reactions. These may follow their causative actions immediately, later in the same life, or in succeeding incarnations. This law is referred to in the text: ‘For whatsoever a man soweth, that shall he also reap’ (Galatians 6:7). The Sanskrit word karma is used to designate the operation of this eternal, impersonal immutable law. Karma works like this: actions motivated by love, service and unselfishness produce a pleasure and a growing freedom of self-expression, which encourage the actor to repeat them. Actions motivated by dislike, greed, selfishness and cruelty produce pain and an increasing limitation of self-expression, which discourage the actor from repeating them. Moreover, the intensity of the pleasure or the pain is governed by the degree in which the unselfish or selfish motives find expression in action.

From this point of view suffering is not a retribution imposed by the Deity, a punishment inflicted from above. Neither is it an accidental adversity. All pain is self-inflicted and, moreover, is designed to apprise the actor of his transgression. Suffering, cruel and unjust though it often seems to be, is, in fact just, beneficent and educative in its ultimate purpose and effect. This is the solution of the problem of justice for man, especially with regard to suffering and disease.

Mastery of Circumstance

The principle of the modification of karma, or the Law of Cause and Effect, must be added to the enunciation of the Law of Karma. Whatever one’s actions in the past good or bad in varying degrees—their reactions are not to be regarded as an irretrievable fate or as a dead weight from which there is no relief. By their subsequent actions, both individuals and nations are constantly modifying the operation of the law upon themselves. Thus, neither individuals nor nations are paralysed by their past actions. Everything is not irretrievably fated, however good or bad the past. Man can master circumstances and make of each experience an opportunity for a fresh beginning, however heavily the past may weigh upon him.

The Way to Freedom

This is a very important idea—that we can pass from the grip of the Law by learning to work with it. For the savage and the criminal, civil law is an enemy because it restrains them, restricting the expression of savage and criminal tendencies. For the civilised man, however, the self-same Law is an assurance of security; it is not an enemy but a friend, not a restrictive agency but a preserver of liberty. The same applies to the universal Law of Cause and Effect. To selfish, lawless and cruel people it brings retribution, nemesis, a reaction appropriate to the pain-producing action. On the other hand, under this self-same causative Law those who live by love, helpfulness and service generate health, happiness and freedom.

The Riches of the Soul

The spiritual soul, incarnated in its mortal Personality, is continually aware of the operation of this educative law and gradually acquires knowledge, wisdom, power and character development as a result. The Lord Buddha enunciated this truth by saying that the law ‘moves to righteousness’. This is very important, because the knowledge acquired from life’s experiences, the wisdom, the power, the character and the capacity wrested from life, constitute man’s only true and eternal riches. They are the ‘treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal’ (Matthew 6:20). Kipling said truly: ‘A man may be festooned with the whole haberdashery of success and go to his grave a castaway’. Ruskin also pointed to reality in his words: ‘There is no wealth but life, including all its powers of love, of joy, of admiration’.

The action of this law of readjustment constitutes the only external control or judgment to which man is ever subjected. Man makes his own destiny by his own actions, and within this law is absolutely and unconditionally free. This is the key to the problem of free will. Man is spiritually free. Any controlling predestination is produced by himself alone. Fie is subject to no external, spiritual authority or power whatever. All religion which is based on the fear of or desire to gain favours from an external God is false. Within every man is his own all-sufficient, divine power, wisdom and light. Through this Presence of the Divine within himself, man can consciously reach the Divine in all.

To sum up this group of Theosophical ideas: Perfection is assured as the goal of every human being. Successive lives on earth provide the necessary time and opportunity. The Law of Cause and Effect ensures perfect justice to every human being.

Theosophy in Australia, 3, 4 August, 1957, p. 5

82
The Royalty and Nobility of Nations

Royal or noble birth is neither an accident nor an unearned, free privilege. It occurs according to law and is associated with very grave responsibilities both to the nation which is the parent and to the whole human race. The law is that of cause and effect and the responsibility is that of leadership and of example in all that is highest and noblest in human nature.

Munificence and magnanimity are the two keynotes of true nobility. To develop these by displaying them, Egos are from time to time brought to birth in royal and aristocratic families. Every royal instinct and every princely attribute should therefore be inculcated during childhood and youth, and outstandingly displayed throughout the whole of later life. He or she who dishonours noble birth, dishonours all nobility of all nations. For the nobility of a planet and a race is a brotherhood within the larger brotherhood of man.

The true nobles amongst men are like the Sequoias amongst trees and the Roses amongst flowers—more splendid and more beautiful than their fellows. Stature, dignity, grade and beauty are their attributes. Power and sweet fragrance are the insignia of their rank. To be born to these is the lot under law of kings, princes and nobles. To display them, to lead others to them by example, and so to develop them more perfectly is the opportunity especially provided by such a birth.

In olden days, rulers invited Sages to their Courts as honoured guests, sought counsel of them, drank of their wisdom. So should all men today, and especially those whose duty is most difficult and whose opportunity is most high. Kings embody and express the power attribute of the Inner Self of man, Sages that of wisdom. Together they provide a perfect model for mankind.

Let kings be royal, nobility noble in thought and word and deed. Then shall Nature’s innermost purpose in producing them be fulfilled;—to portray at its finest Her own nobility. For She, the Hidden Goddess, Dame Nature Herself, is the true Mother of Mankind. Of all kinds and types does She bring them forth—kings and commoners, nobles and toilers by hand as well as by head and heart. All alike are dear to Her and none superior. Each has his or her appointed place, task and opportunity. Each to his or her appointed goal is journeying. Pilgrims are all Her progeny, each by his or her own road. But royalty and nobility must ever lead to show the way.

In olden days, the Pharaoh was the High Priest, the Monarch was the Spiritual Counsellor to all the Kingdom. The Throne of old was the throne of one who was a kingly soul, who held himself above his subjects, not in proud superiority, but by virtue of heavier responsibility. Not for him the indulgences of freer men, nor the idleness of those who had no need to toil. Self governed were the kings, princes and nobility of the Golden Age, ceaseless their labours for the State. So should it always be if royal, noble birth is to be justified by those whom Mother Nature calls thereto, ever hoping that they will bring back, but in a higher degree, another Golden Age.

Upon the most highly born has been bestowed the highest opportunity, not only for self unfoldment, but to grace the time and enrich the nation in which they are born.

The Theosophist, Vol. 69, May 1948, p. 129

83
The Supreme Deity in Universe and Man [1]

Whilst not using the term ‘Deity’, certain modem scientists have affirmed their belief formed from their investigations in the existence of what they refer to as ‘a directive intelligence in nature’. Sir James Jeans, for example, states that for him the universe looks ‘less like a great machine than a great thought. We discover that the universe shows evidence of a designing or controlling power that has something in common with our own individual minds. The universe can best be pictured as consisting of pure thought, as a mathematical thinker’.

Dr Einstein affirmed ‘Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the universe, a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble’. Sir Arthur S. Eddington writes, ‘Modem physics has eliminated the notion of substance. Mind is the first and most direct thing in our experience. I regard Consciousness as fundamental; I regard matter as derivative from Consciousness. The old atheism is gone; religion belongs to the realm of spirit and mind, and cannot be shaken’. Indeed, as we will see later in our studies, certain investigators actually affirm that we live in a ‘universe with the godhead as the divine thinker’.

What, then, is contained within the vast body of ideas which the Greek philosopher Ammonius Saccas of the Neo-Platonic school in Alexandria in the earliest centuries of our era named Theosophia, or Divine Wisdom. What does Theosophy teach concerning the supreme Deity and man? The student of this archaic doctrine discovers that the idea of a wholly personal Deity must be greatly expanded. Indeed, the ultimate foundation source and energising and conserving principle is far removed from the idea of a personal God-head alone; for in its highest aspect this reality is described as a harmonised, balanced, integrated whole, without beginning or end, an ‘ever-present, changeless, and eternal Root, from and through which all proceeds’.[37] Far-reaching though this may sound, Theosophy affirms that this source of all that exists may also be regarded as the presiding Intelligence of a single Solar System, a solar Logos. Here, too, we must enlarge our minds beyond the idea of a personal God alone and go back in thought to the first Cause, the one sourceless Source.

The Flemish mystic Ruysbroeck wonderfully describes this as follows: ‘Beyond contemplation, mode of the mind; beyond ecstasy, mode of the enraptured feelings; beyond even intuition’s power to pierce to reality, there is the supreme Life where into the Spirit is led a boundless “unveiled world”, “the hill of the Lord”, “His holy place”. This fruition of God is a still and glorious and essential oneness, beyond the differentiation of the persons, where there is neither an outpouring nor an indrawing of God, but the persons are still and one in fruitful love, in calm and glorious unity. There is God, our fruition and His own, in an eternal and fathomless bliss’.

The Secret Doctrine does admit, however, the existence of a Logos, or a Collective ‘Creator’ of the Universe; a Demiurgos (Demiurge) in the sense implied when one speaks of an architect as the creator of an edifice, whereas that architect has never touched one stone of it but, furnishing the plan, has left all the manual labour to the masons the Hierarchies of Creative Intelligences. The Solar Logos is thus regarded as the Mighty Being in Whom all Monads and all beings are synthesised to constitute one great Intelligence, ‘Our Lord the Sun’.

The Godhead is in a somewhat similar relation to His Solar System as is the Monad of man to the seven vehicles—a source of life, light, consciousness, law and beauty. Just as the physical body has its organs which are components of the body as a whole, so the physical Solar System might possibly be regarded as the physical heart, whilst the planets may perhaps provide an analogy for the organs, limbs and other members. Thus, behind and, within creation exists its source, its architect, ‘Ancient Progenitor before all things’. This, for our Solar System, is the Solar Logos, the Deity—our Lord the spiritual ‘Sun’ transcendent above and beyond the universe and immanent or within all that it contains. The Deity is thus manifest or visible, unmanifest or concealed, the infinite glory beyond and within all creation.

The Deity is also presented as the principle of divine thought, to be made manifest in an individual sense, firstly as the Logos of the whole cosmos and all that it contains, secondly as the solar Deity of a single Solar System, and thirdly as the Logos or Deity of the soul of man, the Inner Ruler Immortal. These three, be it remembered the Deity of the universe, the Deity of the Solar System, and the Deity within man are one, indivisible, identical, an integral part of each other, a whole. Man is an epitome in miniature of the whole universe, for the Solar System, physical, superphysical and spiritual, is all represented within man’s nature. Lao Tzu affirmed ‘The universe is a man on a large scale’. The sun, planets, satellites, powers, kingdoms and intelligences of nature are all potentially present within every man in terms of potential, vibratory frequencies. If it were not so we could not respond to their influences, could not receive and relay their life, power and consciousness. This is the true secret of man’s power. He is perpetually preserved, empowered and sustained by virtue of the Presence within him.

Kabbalism adds: ‘What is below is above. What is inside is outside and everything acts upon everything else’. Man is thus portrayed as ‘a symbolic transparency through which the secret of the Cosmos could be discerned’. Kabbalists stress the inter-relation of all worlds and levels of being, affirming that ‘every thing is connected with and interpenetrates every thing else according to exact though unfathomable laws. Everything possesses its infinite depths which from every point may be contemplated’.

This refers to the most profound fact about man—ourselves; for locked up, inherent, inborn within each one of us, how ever embryonic, is the whole potency of the universe, its Supreme Deity and the intelligences through which He is made manifest. In H. P. B.’s [Helena P. Blavatsky] famous book, The Secret Doctrine, we read concerning the Divine in Man that ‘The ever unknowable and incognizable Karetna alone, the Causeless Cause of all causes, should have its shrine and altar on the holy and ever untrodden ground of our heart—invisible, intangible, unmentioned, save through the “still small voice” of our spiritual consciousness. Those who worship before it, ought to do so in the silence and the sanctified solitude of their Souls; making their Spirit the sole mediator between them and the Universal Spirit, their good actions the only priests, and their sinful intentions the only visible and objective sacrificial victims to the Presence’.[38]

I now advance one other Theosophical thought; this is that man is possessed of the power in increasing measure to know, to commune with and ultimately to be consciously absorbed in the One Eternal Essence from which all is said to have come forth.

This experience has actually been passed through by seers and mystics on earth who have handed on descriptions of their intellectual and spiritual illumination.

Thus the aspirant may know, come to experience with increasing fullness and depth and height, something of the mystery of the Supreme Deity of which every man is a manifestation and a part. He or she may well affirm ‘Up and down, and through and in and out of all this wanders life, God, as Spirit. Not God Himself but His expanding Life as mind, passing into, and exploring, all the ramifications of His body. In the littlest, densest, more inert fragments of His garments, His consciousness is the steadfast guarantee of an eternal link’.

To sum up and repeat, a profound, fundamental truth concerning man is that in his spiritual, intellectual, psychical and physical nature he is a miniature replica or epitome of the whole order of created beings and things.

Man is a model of the totality of nature. He contains within himself the collective aggregate of all that has ever existed, does at any time exist, and will ever exist throughout the eternity of eternities. Man is a microcosm, a miniature reproduction of the Macrocosm and therefore is rightly said to be made in the image of his Creator. The Chinese philosopher LaoTzu, expressed this in the phrase: ‘The Universe is a man on a large scale’.

Thus the Logos and man are not only one in essence, but all that is in the Logos, which includes the Solar System, is innate in man. Their constitution is precisely similar, namely at least sevenfold. Man as Monad, like Deity and universe, is also immanent within and transcendent beyond his ‘field’ of manifestation, his seven Principles. True, therefore, is the statement that man is made in God’s image, that the Universe is a man on a large scale, and that ‘the proper study of mankind is man’.

Wise was the injunction of the Mystery Schools of old, ‘Man know thyself, for when man truly knows himself, he knows all. Indeed, man is not remote from any portion of the Cosmos. One Life nourishes, sustains and unites all parts and all beings; ‘All are but parts of one stupendous whole’.

As Christians, we are by no means unfamiliar with this great Truth, for we find St Paul writing concerning the Supreme Deity in Universe and man, as follows: ‘Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you’ (1 st Corinthians 3:16).

‘I travail in birth again until the Christ be formed in you’ (Galatians 4:19).

Our Lord Jesus Christ Himself said: ‘I and My Father are One’ (John 10:30).

‘I am in My Father and He in me and I in you’ (John 14:20).

‘Lo! I am with you always even unto the end of the world’ (Matthew 28:30).

Theosophy in New Zealand, Vol. 41, No. 4, 1980, p. 80

84
The Science of Self-Illumination

The science of self-illumination, the science of the soul of man, is the greatest of all sciences. There is a purpose in its study, to find the method whereby we may achieve our maximum power and capacity in attaining to spiritual awareness. It will lead to spiritual bliss, true happiness. It will also hasten our progress towards the fulfilment of human life in the state of perfected manhood. Can that be done? The basic principles of Theosophy give an affirmative reply and indicate the means to realization. It is essential to trace human power to its source, and this is done by regular and methodical self-training, so sensitising, oneself that we can enter at will into an illumined state. This is the practice of yoga.

The meaning of the word is union, and that union with the divine source is the goal of man. It should be approached from its dual aspects, its life and form, its philosophy and its practice. Now the term ‘soul’ is indefinite and elusive. Yet this is what man is and from it comes his physical existence and power, so that its discovery is of supreme importance. Man can uncover this infinite power imprisoned within him, can express it, and so reach the greatest heights. In Theosophy are found ideas concerning the Deity, the universe and man, picturing their mutual relationships. A basic distinction exists between man’s Personality functioning through the body, and his deeper self, the Divine, Spiritual Essence which is the very core of his existence. That spiritual Self of man is of the same Essence as the Spirit of the

Universe. Man-Spirit and God-Spirit are one Spirit. Through that identity of source and inmost essence arises not only the brotherhood of man, but of all life. The supreme objective of yoga is the realization of this fact of the unity of man with the Spirit of the Universe in full consciousness. The yogi chants, SOHAM, I AM HE.

In man Universal Spirit-Essence is focussed into an Individuality, his spiritual soul or Ego. It is the true Self in each of us, the real, behind the bodily veil. It is the spiritual body declared by St Paul, the Living God, for which he said the mortal body is a temple—the Christ in man, the hope of glory. This divine presence within him is man’s absolute assurance of salvation; this, his very Self, is of almost unlimited potential. But only a fraction of man’s capacity is normally seen in physical action and achievement. The value of the study and practice of yoga is to increase the expression of capacity. The true Self of man perpetually unfolds his inherent powers. It evolves to perfected manhood by successive lives on earth. Still, the spiritual soul is immortal, invulnerable. The sublime passage in the Bhagavad Gita describes this in part: -

‘These bodies of the embodied One, who is eternal, indestructible and immeasurable, are known as finite.... He is not born nor doth he die, nor having been ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when the body is slaughtered.... As a man casting off worn-out garments taketh new ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new. Uncleavable he, incombustible he, and indeed neither to be wetted nor dried away; perpetual, all pervasive, stable, immutable, ancient. Unmanifest, unthinkable, immutable he is called’.

Justice follows past workings and decides the conditions of each life. But normal conditions can be changed, so that self-realization and adeptship can become established ahead of time. This can be done. The kingdom of heaven can be taken by storm. Such is the knowledge of yoga. It is a noble philosophy of life.

The practice of yoga follows seven main paths. Illumination is attained by yoga in its total meaning and application to life. It is not simple. General de Gaulle said, ‘We may well go to the moon, but that is not very far. The greatest distance we have to cover still lies within us’. A dictum of Emerson’s illustrates the same attitude; ‘God offers to every man the choice between truth and repose. Take which you please, you can never have both’. Success in fulfilment depends on the control and right direction of thought, and the practice of yoga as some part of life. Each form of yoga is a branch of the main yoga pathway, each has its method and its objectives.

Beginning with the body, Hatha Yoga aims at bodily mastery, with complete harmonization in breathing, preparatory to Raja Yoga. Karma Yoga, aiming at skill in action, recognizes the One Actor and dedicates all work rendered as service impersonally in His Name. 'He who works prays.’ The process of Laya Yoga is more abstruse. It gives mastery over the powers of will and mind, and includes the arousing and direction of the Serpent Fire, Kundalini. Laya means to be ‘dissolved’ in God, like water in water, light in light, and space in space.

Knowledge Yoga, Jnana Yoga, leads to wisdom, founded upon and distilled from knowledge and experience. Developing the mind, it gives control over all the powers of the intellect, thus leading to the attainment of perfect comprehension. That will include the knowledge of that single Absolute Truth which is regarded as the source of all phenomena or perceptions in the universe the existence of the One Life, the Reality. All types of multiplicity are then known as unreal. Mantra or ‘sound’ Yoga contrasts that mysticism with occult training in control of voice, sound, and sound vibrations, that can then be used for spiritual purposes. Conquest over the powers of human and divine love is the method of Bhakti Yoga—devotion. Finally Raja Yoga, kingly Yoga, may be described as the Yoga of the Presence, which summarizes all other methods. It accentuates consciousness, dissociates the Self from its vehicles, and affirms and realizes Oneness. As do all, it leads to direct knowledge of the spiritual Self and of its unity with the One Self in all.

To discover reality the I-thought must be transcended and we must become consciously identified with the Spirit-Essence of the Universe, absorbed in the infinite ocean of Being, in the illimitable Light. Regularly in daily life, by constant meditation, deliberately turning the mind to the highest within one, to Truth, to Spirit, to God, we shall merge the lesser self therein. Such in outline is man’s pathway to true power, that of the Spirit. A lifetime could be spent in study of each method, but by thought and practice, sooner or later, a mental equipoise, effortless, thought-free, is attained. As if the mind had become dissolved to its source, silence enfolds one. One rests in a poised stillness of mind. It is not forced, but descends upon one and the mind is still, in the ocean of reality. Then, gradually, a centre of radiance reveals itself, while a self-declaration of Spirit is made. This is the illumined state. Entering this regularly one taps the infinite source within, and learns to express it in increasing vision and beauty.

Theosophy in New Zealand, Vol. 24, 1963, p. 8

85
The True Vision

Theosophy in New Zealand, Vol. 35, No. 1, 1974, p. 2

An extract from The Rod of Hermes, American Theosophist,

Vol. 58, 5 May 1970, p. Ill

86
Theosophy and the Modern World

Perverted Occultism, A Growing World Evil

From this consideration of the past, let us return to the subject from which we digressed—that of the special aspects of Theosophy to be put before the world in the immediate future.

I referred to the special esotericism of the new cycle and suggested that it would probably consist of occult self-training and self-development. There are many signs of a growing world interest in these things. The number of books on Yoga, occultism and mysticism is rapidly increasing.

Here again I believe that the Theosophical Society has a most important work to perform. This consists of putting clearly before the world the necessity for right motives for occult development.

The practical employment of occult knowledge and power which is on the increase today is productive of a third great evil in the world. In addition to the growing menace of dictatorship both political and religious, mankind, especially in the West, is today threatened by another and to my mind exceedingly serious danger.

This consists of the widespread perversion and misuse of occult knowledge and power for purely personal and material ends.

Again we may usefully look back to those fateful days – fateful indeed for us all here and for the whole race—when the question of a perennial release in our time of Theosophy was under consideration by the Elder Brethren. We now know that certain of Them seriously doubted the wisdom of giving Theosophy to the Western world. We also know now how well grounded Their doubts prove to have been.

For it is an indubitable fact that the teachings have been seized upon and grossly perverted by their use by individuals for money, for personal aggrandizement and to increase purely material power and possessions, as well as a means of developing a semi-hypnotic influence over others.

The sublime truths concerning the powers latent in Nature and in man, the grand science of Yoga whereby these powers may be evoked and directed for the spiritual upliftment both of the individual and of the race these teachings have been seized upon by material minded individualists and perverted from their spiritual to grossly material purposes.

Self styled Yogis now tour the world in considerable numbers. They teach various methods of such evocation and direction of occult powers. Psychologists, success-merchants and even those who name themselves Christian, preach to the world for huge sums of money methods whereby the occult forces of the mind and the will may be phenomenally employed. They encourage the use of spiritual power to produce wealth, possessions, business success, magnetic powers over others, prospective clients and underlined, the opposite sex.

What is all this but black magic and of a peculiarly subtle and dangerous kind? Subtle and dangerous because practice under the guise of legitimacy. Why shouldn’t we use hidden forces for our own material well being and in order to force business and amatory successes? ‘God’s abundance’ say the disseminators of this dark creed ‘is there for all of us. Reach out and take it. Not to do so, to remain poor down trodden and subordinate is to be a fool. Become wealthy strong and a ruler among your fellow men’.

All who study the true doctrines know full well that such a result is obtainable by occult means. But they also know that though thousands of people may and do by these methods become materially rich, spiritually they pauperize themselves, lay up for themselves lives of spiritual blindness and poverty.

Herein also is a great need, a great call for theosophists the world over to raise their voices against this evil, and fight this further menace to the spiritual health and well-being of humanity.

I use these last words deliberately, for the prostitution of occult knowledge and power constitutes a greater evil than war itself. War destroys bodies. Perverted occultism destroys souls, and if persisted in plunges those who practice it into lives of darkness and ignorance. Again the temple of truth is being defamed by the presence of money changers, sellers of the sacrificial objects and of practitioners of the darker arts. Again, therefore, the scourge must be used to drive them out that spiritual purity may be restored.

Discipleship, The Hope of the World

Thus on various fields the forces of light and darkness are engaged today in a great conflict. We live in a uniquely important and critical period of human history. We theosophists are ranged very definitely on the side of the forces of light. All our strength, all our wisdom, and all our purity of purpose will be required to ensure victory.

In consequence, the great call today is for Theosophy out in the world: Theosophy taken out of the books, out of the study, and out of the lodge room, and lived and applied to the pressing problems of mankind. As I said at the beginning and now repeat at the end of my talk, the great need of the world today is for men and women who know something of the great Plan and of the Elder Brethren under Whose direction it is gradually being fulfilled. There is a magnificent opportunity to achieve true greatness today for all those who are willing to place themselves in training and without thought of reward are ready to give as much of their lives as can be spared from existing obligations to the service of the Masters and of the world.

What does such self-training and such service imply? What is such a life but a life of discipleship whether of a great ideal or great Being? I am being forced to the conclusion that the great need of the world today is for dedicated men and women, for disciples, whether of a great creative concept of human happiness or of a great Adept; that in very truth upon discipleship hangs the hope of the world. This it seems to me is the call of the present to every one of us, this the magnificent individual opportunity before us all in our movement today.

We may or may not be as intellectually brilliant as others outside our ranks and we certainly do not claim to be in any way superior to anyone. We do however have this great advantage that if we read the history of our movement and use our intuition at all, we know of the existence of the Elder Brethren, and of Their great organization, the Inner Government of the World. We do know that every one of us has our link with One of Them, formed as a result of joining Their Society and thereby associating ourselves with Their work. We do know in consequence that the Path of discipleship is open to each and every one. We may if we feel moved from within—and let it never be forgotten that we theosophists are all free—enter upon the greatest of all quests, join the ranks of the Heroes of old who sought and found the Golden Fleece, may set forth with those knights who throughout all times have sought and found the Holy Grail, may become one with those disciples in Palestine who saw Their Master face to face and gave their lives to Him.

Summing up I submit that the welfare and progress of the world depends more than anything else at this time upon the number of individuals who will turn theosophical truths into living experience and daily practice.

If we, thirty thousand members of the Theosophical Society would use but a tithe of the knowledge which we now possess for the helping of the world, would but apply the laws governing the mastery and radiation of the mighty powers of the mind and will, would truly live our Theosophy, becoming great servants of the world, we alone could change the face of modem civilization. For we should at once attract to ourselves a host of others, inspired by our own lives and the enthusiasm with which we live them. Quickly a great army of crusaders against evil would spring into existence, a co-ordination of all the numerous and splendid individuals and movements now in the world working separately for the same end.

Happily numbers of theosophists the world over are already doing these very things and in this I again submit lies the hope of the world. Indeed I am inclined to go further and say that in this fact existent now for half a century is to be found in large measure the reason for the continued existence and progress of western worlds.

To this, another all important fact must be added, contemplation of which drives away all thoughts of fear or despair concerning the present critical situation. Dark though the outlook is in this hour the theosophist cannot despair for he knows that the Elder Brethren of humanity are ceaselessly at work. Dangerous though the situation is at this moment, particularly in the West, the theosophist knows that it is safe in the strong hands of the Great Adept Who is the Lord of All Europe and the Western worlds, the Mighty Chohan who is the great Prince of the Brotherhood of Light which exists from eternity to eternity.

Theosophy in Australia, 3, 5 October 1938, p. 2

87
The Value of Reincarnation and Karma

The twin doctrines of causality in human affairs and man’s evolution to perfection through successive earthly lives are important to some minds for two reasons. First, they provide a logical solution of otherwise insoluble human problems, and second, they make possible a belief, based on reason, in both assured justice and a noble destiny awaiting every man—perfection of the power to help.

The two doctrines are indeed indispensable to the mental peace of the humanitarian who is also a logician; for without reincarnation and the compensatory law, the ephemeral nature of human life and the inequalities of human experience pose a riddle which defies rational solution. Together, the two principles throw upon man’s existence, a flood of light in which it can be fully comprehended from its inception, through its evolution, tribulations and happiness and on to its glorious goal.

Thus mentally illuminated, man, with courage born of reason, can face the difficulties and trials of life; for he knows his own preceding hurtful actions to be their sole causes and harmlessness to all creatures, including his own body, to be their sure prevention.

Perspective and true evaluation enable the reincarnationist to enjoy fully the lights of the picture of life and at the same time to recognise the equal significance of the shadows. He knows both lights and shadows to be educative in the true meaning of the word. The sufferings of mankind are seen to be comparable to the storm on Galilee, without which the sleeping Christ might not have been awakened; for by their very stress, the storms of human life awaken into action man’s dormant powers. Employing these, he develops the capacity both to still the storms within himself and to render effective aid to his storm-tossed fellow men.

Reincarnation and karma thus provide an inspiring and logical philosophy of life which may be simply stated in four postulates:

Perfected manhood is the assured destiny of the Spiritual Self of every man.

Reincarnation, as the evolutionary method, provides the necessary time and opportunity for self-perfecting.

The law of action and constantly modified re-action ensures justice to all men.

The attainment of perfection is rendered certain by the interior presence of an infinite, divine power ceaselessly at work within the Spiritual Self of every human being.

Theosophy in Australia, 3, 2 April 1952, p. 9

88
The Vision of Unity

Sometimes it is good to contemplate the evolutionary heights above us, to try to comprehend those levels of awareness as yet beyond but to which one day we shall attain.

What will be the experience of achievement? What may we assume shall we find when near the summit of the evolutionary mount and later when standing on the peak as supermen, liberated Adepts?

The analogy of a mountain and its ascent will help us. For as the mountaineer ascends, his range of vision increases. He sees more and more of the world below. That landscape which as he journeyed through it, presented itself to him as future, present and past, now appears as a unity. The totality is now spread before him open to his gaze. Furthermore, its many parts, its woodland, fields and roads, its rivers, lakes and hills, he now sees as a whole and all at once. All are in his present time and place. Nowness and hereness and wholeness are the characteristics of the view from the mountain top.

So, also, all life is seen as one, by those who have ascended the spiritual mount. All that which heretofore seemed separate, divided, diverse, is now unified. The richness of Individuality, the exuberant variety of form throughout Nature also no longer deceives. The Life within is known, and that Life realized as one.

Furthermore, the seer himself, despite his position on the heights, is in no way distinct or separate from all other life whether below or above. Although other peaks still tower above and others even higher still, their summits veiled at this level, oneness with all is revealed. Unity is known. The I sense of separated selfhood has vanished. The seer is one with all he sees. The triumphant climber finds himself one with the mountain he has ascended, with the plains below, the sky above and all their vibrant, radiant life.

Should a dweller in the plains catch a vision of the heights and forthwith make their ascent the Quest of his life, the watcher above knows that vision and that Quest to be also his own. Should another wantonly descend into a deep valley of selfishness, sensuousness and sin, degrading both manhood and divinity, in that degradation the watcher also shares, knowing it is his own even though individually it can sully him no more.

Should searing agony, heartbreaking loss, frustration, loneliness or defeat overwhelm a sojourner below, that suffering and sorrow the watcher knows as his; in it he shares most intimately, even though individually it can pierce and scar him no more.

His attainment of the summit, his self-emancipation from separatedness and all other illusion, render him immune from error, weakness and pain. He has transcended them. Nevertheless he knows them fully, having oft experienced them, comprehends and shares them with those whose day of deliverance has not yet dawned.

One with all, knowing, comprehending, sharing the lives of all, and so the pain of all, he needs must descend from mountain peak to plain. Even though the vision from the summit is completely retained, the knowledge of unity brings his power and love and healing gifts down to the still imperfect world below. From the heights he brings light and life and strength even to the lowest depths, sharing all he has attained and has become with all that lives.

Such, it is said, is the vision of oneness to which one day all men will attain. Such is the goal to which all beings ascend. Such, therefore, must be our increasing purpose who have awakened, the end to which we strive.

Like all human conquests and ascents, the realisation of unity must inevitably be gradual. From those one loves to those one loves not, must be extended the range of experienced unity. Little by little, the consciousness and the circle of individual life and interest must be expanded, until at last it includes all that lives.

Thus to attain fully realized unity we must work; for it we must live and pray; upon it we must meditate. For naught in human attainment will avail unless founded upon knowledge of unity.

This great achievement is within our power. The first glimpse through love or pity of the oneness of Life brings spiritual awakening. Deepening realisation arouses to action, to study, to meditation, to service. Unclouded vision and full acknowledgement in thought and word and deed bring the fulfilment of human life.

Therefore, above all things let us seek the Vision Splendid of the Oneness of Life. Let this be the supreme attainment, the highest goal, the mountain peak.

Theosophy in New Zealand, Vol. 7, No. 4, 1946, p. 103

89
The World of the Occult [4]

The Cause and Cure of Suffering

The question is sometimes asked whether self inflicted pain could help to balance one’s karma. Would the suffering then endured serve to pay off some of the adverse karma generated in former lives? Karmic effects depend a great deal upon motive. In general, I should think the answer would be ‘No’, but this is a very subtle and difficult question, like many others concerning karma. To answer fully, it would be necessary to find out what led up to the state of mind in which a person would inflict pain upon himself; for a karmic situation cannot ever be completely assessed on one single action alone, because behind every action is a chain of actions and reactions which produced the present individual and his tendencies. So you have to go far back into the past of the person to be able to assess his karmic situation.

I think, however, that one could say that there are three main causes or types of causative action which produce pain. One is cruelty the infliction of unnecessary pain upon sentient beings. The second is enslavement, including unjust imprisonment. The third is the abuse of one’s own body. Ill-treatment and neglect of the body, over-indulgence, as also undue asceticism, the waste of powers, and general misuse of the body and its sense, centres and faculties—these are karmic causes of ill health and unhappiness.

Self-inflicted pain, then—ill health—rather than fulfilling karma would be more likely to generate fresh adversity. Do not forget, however, that the opposite is also true. Right care of the body and the intelligent use of its powers generate health and happiness.

Interference with Karma

In the philosophical sense, every illness is karmic. Perhaps there is another question, such as whether spiritual healing would be an interference with karma. Would one in New Zealand perhaps be interfering with the working of the law in healing another? The answer to that I understand, is that such a thing is impossible. No one, nothing in the universe, can interfere unjustly with a person’s karma. It cannot be done, even by a hair’s breadth, so universal, so exact, so unfailing, is the operation of the immutable Law of Cause and Effect.

Then too the success or the failure of the healer’s effort is also governed by karma. If the situation is very favourable, then even a small effort—a loving thought, a hand-shake and best wishes—can make a person wonderfully better, whereas in some other cases one can pray and bless and seek to heal with an immensity of endeavour without result. True the result partly depends upon the efficiency of the healer, but the karmic situation of the sufferer is decisive: I have known sick people, after having been to various doctors and who still remained in great pain, begin to tell their story to some interested layman who had healing powers, and before they had finished they had discovered that the pain had all gone and did not return. What happened was that some inner tension and morbidity were removed by the confession and the karmic situation being favourable, interior healing forces were released and restoration of health occurred. Psychological tension is one of the great causes of psychosomatic illnesses. Karma is however always involved. Even our Lord, you will remember, could not heal everybody. He did no mighty works in certain places because of the people’s unbelief.

Thus, one cannot possibly interfere with another person’s karma. If one’s efforts reduce or banish his adversities, that too is within his karma. Events recorded in the Press reveal the strange and selective operation of the law. A plane comes down in flames. Ten people are burnt to death. Three are injured and die after a few days. Two are unharmed and one becomes a hero and is rewarded, having saved others. A ‘blue baby’ is born into conditions where there is poverty and no medical facilities for the necessary specialised operation, and so it dies. Another ‘blue baby’ is born to parents with wealth and where the unique medical attention is available. It is operated upon and its life is saved. One can find an unfailing source of interest in noting the varieties of experience that befall people; for they are all explained theosophically as being due not to chance, but to the operation of the Law of Cause and Effect.

Did God create Evil?

A theosophist would hardly be likely to use the word ‘Creator’. ‘Emanator’ would be better, for nothing is ever created out of nothing and the re-emergence of the Solar System and its components is only a rebirth of that which has existed before. One function of a Logos, it is taught, is to direct and preside over the emanation of a universe and to administer the laws thereof, laws to which even He himself (masculine used for convenience only) is subject to some extent. One of these laws is that every human Soul must be left free. We human beings are not puppets dancing at the end of strings and created by Deity to be good or bad according to His Will. We are each Gods on our own account, if as yet but in embryo. In the use of our freedom, ignoring continuously divine guidance, we can and do fall into selfishness and evil, and sometimes so deeply as to be classed as diabolical beings.

So, we cannot justly say that God created such diabolical, self-separated beings. Even if He could, He does not interfere with the essential freedom granted to all men, although that freedom may be temporarily misused to turn man into an evil creature. It is a strange and mysterious idea, is it not, that such followers of a self-chosen evil path—Lords of the Dark Face, Brothers of the Shadow, they are sometimes called (though in reality, they are brothers to no one and have no brothers)—can hinder the progress of evolution and for a time become or appear to become successful enemies of Deity? There is a sentence—a very striking one—which expresses the strange possibility: ‘God’s omnipotent power ever meets His own impenetrable shield’. I will not try to explain that saying—it is one of those thought-provoking utterances which one finds in the teachings of Theosophy concerning the relationship and interaction during periods of manifestation of the Spirit and the matter sides of Cosmos (Vide: The Kingdom of the Gods, Geoffrey Hodson pp. 168-179).

Theosophy in New Zealand, Vol. 20, May 1959 pp. 22

90
Theosophy in Questions and Answers [I]

Inquirer

Is it possible to demonstrate reincarnation in the same way that Dr J. B. Rhine is doing with thought transference?

Answer

No, I do not think so. Evidence exists of many kinds, but it is not final demonstrable proof. There are people who, when describing a remembered past life, correctly relate historical events, giving an account which can be checked. This is strong evidence—and there are many such cases—but it is not proof. Clairvoyance could reveal the same facts. Child geniuses and prodigies are explained in terms of logic only by the fact of the Ego having brought over from preceding lives an acquired and highly developed faculty. Instinct, antipathy and sympathy without obvious reason are said to be memories. I personally think that one of the strongest supporting evidences for rebirth is the existence of masculine types of women and feminine types of men—a common phenomenon. The masculine type of woman was a man, it is thought, in a previous life and still retains the attributes and impressions of masculinity. Similarly, the feminine types of men were, perhaps, women in the past-and possibly more than one—immediately preceding life. These again, however, are only evidences, not proofs.

The only proof is one’s own direct recollection, Egoic awareness, of the past lives, just as one is aware of yesterday. As in all metaphysical and spiritual truths, such experiences can only be true to one’s own consciousness. They are proof to the illumined one, but that proof cannot be conveyed. Words may describe the truth, philosophers, poets and artists portray it, but it is the inner experience alone which is demonstration and proof of its truthfulness. So I must answer you ‘No, I do not think that reincarnation, or even the life after death, can be externally demonstrated beyond all possibility of doubt’.

Inquirer

How can the soul of a mentally defective person evolve?

Answer

Remember that the Soul is not mentally defective. If the questioner will allow me, may I say that this question is an example of the way in which we in the West mistakenly identify the Soul with the body. The great Teachers have said: Dissociate your inner Spiritual Self from your body and you will find peace. Identify yourself with your body and you will never find peace. In India, where these teachings are so well known, if not always followed, one may sometimes hear someone say, ‘My body is hungry. My body is tired. I think I will take my body into town’. We, perhaps, need not go so far as that in words, but in thought we should. Then we should find peace and also understand this particular problem.

The body and brain of a defective are imperfect, perhaps injured, but the Ego within is whole. He is rather like a musical genius trying to play on a piano with missing notes, without pedals or the pedals always down or the piano badly out of tune. In the presence of such tragedies, as also in the case of stillborn children and children dying very young—which seems so purposeless—we should also realize that a debt is being paid. The Soul is fully alive to its nature, is learning the lesson of the reaction from a preceding action, growing wiser, and in another life it will have a more perfect physical vehicle.

Inquirer

Can you please define the difference between the thinker and his thought?

Answer

The same as the incandescent filament in a lamp and the light that shines from it. One is the cause, the other the effect. The thinker is the Spiritual Ego which uses the mind and brain and his or its use of mind and brain takes the form of thought.

Inquirer

How is it that some apparently highly developed people deny the existence of God. Are they only greatly developed in their mental bodies?

Answer

Probably so. The mind is a two-edged weapon, a dual power. In its highest aspect and attributes it can conceive of the Divine. It can think of universals. It can conceive of unity, despite the surrounding appearance of separateness. The abstract mind can grasp the fundamental principles, equations and formulae beyond facts. That is called the formless mind, whilst the other aspect of the mind is called the formal, concrete mind. It analyses, criticises, argues, splits up, demands demonstration, ocular and logical proof.

The concrete mind is an extremely valuable tool for the Spiritual Self, but only as long as it is used for the right purposes, for the discovery and examination of certain classes of ideas, proofs and facts only: it is not adapted to the grasp of abstractions and universals and therefore tends to deny their existence. There are some very great people who have concentrated upon the analytical mind so that its development is greater than that of the rest of the thinking principle, causing it to overshadow the higher part of the mind a rather dangerous condition to be in. Analytical, critical, separative, that mind will deny, shut out, the operation of the far higher quality, the intuition. The higher mind and the intuition alone can really reveal the fact of the divinity and unity of all life to this mortal man. The over development of the formal intellect can, in radio terms, ‘dam’, interfere with, the operation and the receipt of light from the higher aspects of the Soul; and so apparently great, or mentally great men and women deny the existence of God. True greatness lies in spirituality of nature and in spiritual intuitiveness and wisdom.

I must, however, round this answer off with one further statement. What I have said is not a criticism of the power of, and the approach through, what is called the legal mind. It has its important place, and most especially for mystics, who must cause all ideas received in the higher state of consciousness to be justified at the bar of intellect. There is a marvellous passage in the Bible describing an incident which I think illustrates this. It is the incident of doubting Thomas. He insisted on proving things for himself, even to touching the wounds on his risen Lord, and we may note that he was not rebuked. Rather was he encouraged, and when he had satisfied himself, he said: ‘My Lord and my God’. There is the true way of light. Prove all things and hold fast to that which is good, but leave room for the sudden flash of illumination which reveals the soul and heart of life.

Inquirer

Why should the slothful individual make an effort when the final goal is determined?

Answer

For the sake of others. Every step forward that a single individual takes makes the way a little easier for all who follow, makes smoother their path, brings light to the minds of the rest of mankind. That is the motive. That is the purpose for treading the Path, and our Lord expressed it as the inspiration which carries every aspirant through Gethsemane and Golgotha to the triumphant Ascension, for He said: ‘I, if I be lifted up, will draw all men unto Me’.

You speak of the slothful individual hurrying or hastening on the way. They are not likely to do so, because they are not yet fully awakened to the existence of the way; otherwise they would not he slothful. They are not yet conscious of the pressure of the life force within them; otherwise there would be no sloth. When once that realisation comes, when once that mysterious change occurs which sets the soul on fire for ever more, then and this, perhaps, is the real answer to your question they seek and tread the Path because they cannot help themselves.

They are impelled from within to the highest they know. As the mountaineer aspires to the summit and the explorer to the Pole, so in the words of an Eastern Scripture for the spiritually awakened ones, ‘There is no other way at all to go’.

Theosophy in New Zealand, Vol. 13, No. 2, 1952, p. 31

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Theosophy in Questions and Answers [2]

Inquirer

Would Adepts have the power to trace (for instance) missing persons? Is it not possible for Them to alleviate, in some measure, the sufferings of humanity?

Answer

Which is better: to save from suffering a single case or to teach a principle and a truth, which, if accepted, would save all. That is the question.

Of course the Adepts could trace missing persons, but that would not be efficient economy of power. In occult tradition, however, there are many stories of such ministration. We must remember that the occult life of those who come into close touch with the Adepts, and of the Adepts themselves, is generally quite secret and never in any sense advertised. The service is given, the work is done, and it does not matter who does it; that is the attitude in the occult life. Missing persons are constantly being found, apparently by purely human agency, but who knows whence came the first thought that turned the searcher, not only for people but also for truth, in the right direction? Their chief work for man, however, as far as our limited mind can begin faintly to grasp it, is to illumine the mind and exalt the souls of human beings, so that they won’t get lost, whether in the bush or amidst the perplexities of life. Surely it is far better to give one a chart of the course than go about picking up strays? If the Adepts were to use Their time continually finding the strays of this world, They would be kept so busy that much of Their other work would be left undone.

What may we assume that work to be? In part, They perpetually flood the minds and souls and hearts of human beings with inspiration, light, life, truth, perception of principles, courage and strength to overcome, and, in addition, age by age, They give the Ancient Wisdom to the world. Such is part of Their great and major work for man, which is chiefly spiritual. They leave physical activities to human beings, whose work it rightly may be presumed to be.

Remember, also, that the work of the Great Ones is not limited to mankind alone. Their love and Their ministration and compassion embrace all that lives. Not one sparrow falls without your Father [knoweth], and so life in the mineral, plant, animal, insect and bird kingdoms of Nature receives divine aid. There, too, there is unfolding life. There, too, ministration needs to be performed. There, too, responsibility is accepted in the name of the Lord Most High. Then there is the whole Kingdom of Fairy and of the Angelic Hosts with their countless millions of beings, all of whom receive the ministration and wisdom and love of the Perfect Ones. It is this larger ministration for the whole life scheme, planetary and extra-planetary, which engages Their attention and effort, rather than intervention in human affairs.

Inquirer

Christ being perfect, why did He curse the fig tree?

Answer

I appreciate your difficulty, and suggest a way out of it, for indeed it seems un-Christlike to curse a fig tree, and still more so when we realize that the act was performed in the early spring before the Passover, when in any case the fig tree could not have had any figs upon it. It was out of season. The story is contradictory in that way, too, and even absurd. There, in that very absurdity, however, is said to be a clue. A learned Jewish Rabbi, Moses Maimonides, wrote: ‘Every time you find in our books a tale the reality of which seems impossible, a story which is repugnant to both reason and common sense, then be sure that the tale contains a profound allegory veiling a deeply mysterious truth; and the greater the absurdity of the letter, the deeper the wisdom of the spirit’.

Here, then, is an incredibility which may spur us to look for the wisdom concealed beneath it. What could the message be? It is, I suggest, the enunciation of a law—a profound law—that if we do not give forth of the fruits, of our lives we shall wither away and die. He who seeks to have and to hold all for himself alone, and particularly the fruits of his inner life, his discovered wisdom, truth and power, giving no fruits to others he inevitably finds that his own inner, and even outer, life stagnates, inspiration leaves him, and eventually he withers away and dies. So, attention is drawn to this great law it might be called the law of flow which is, give to live, share to enjoy, serve to unfold, the wondrous law of selfless giving, in obedience to which life is fulfilled.

It would seem, therefore, that it is not Christ Who cruelly curses, and causes to wither, the fig tree. The story is an allegory written in symbol, showing that he who will not give of the fruits of his own life and being, but keeps it hidden and hoarded unto himself, that person is as one dead and sooner or later he withers away and dies as an effective human being. In addition to showing this truth by His life, and teaching mankind to love one another, and to give and to serve, Our Lord and the Evangelists, as was the custom of the ancient teachers, taught it also in parable.

Inquirer

Is attainment of perfection easier today because we have great teachers among us?

Answer

There are many men and women in the world today, leaders amongst men, some visible, some behind the scenes, helping on the progress of the race, and it is true that as each one attains, the pathway is made a little easier for each one of us who follows. If you and I can just take one extra step ahead in evolution, we make it a little easier for others to follow; for all life is one. If a flash of illumination comes to us and we grasp a principle, that attainment thrills through the world-mind and in some measure, however small, is shared by all. That is another ministration of the Great Teachers. By Their own self-illumination They illumine the minds of all mankind. So, yes, the presence of great minds and great men and women does make easier the path for those who follow. ‘And I, if I be lifted up from the earth, will draw all men unto me’, the Christ said. As the race evolves, to make progress does become a little easier. Every century that passes ought to help humanity to get rid of self and to be more full of selfless love.

Inquirer

Could you please describe to us the physical appearance of the Adepts?

Answer

There are descriptions in our Theosophical literature by those rare and highly privileged people who are said actually to have seen Them. One such book I would recommend to you is The Masters and the Path, by C. W. Leadbeater, who is regarded by some as one of the greatest seers and occultists of this last century. Read there his descriptions.

I can only briefly and with much humility and reverence repeat part of what he says. They are nearly all of Them rather taller than normal human stature, which gives Them grace, and even majesty. Their faces are said to be unusually handsome and the brow lofty, broad and noble, the eyes large and lit with an inner fire and divine power, yet at times full of humour and glowing with friendliness, kindness and compassion. They are said to have conquered death and to be able to keep Their bodies in youthful maturity for a longer period than is normal for mankind. So They appear for a great many years, if not centuries, to be unchanged in youthful maturity, power and grace. They live in retreat in different parts of the world, in the fastnesses of the mountain chains. Some, it is said, live in the remote country of Tibet, some on the slopes of the Himalayas, some in the mountains of Southern India, some in Lebanon and others in the Valley of the Nile and elsewhere, hidden from a humanity which in its ignorance might interfere with Their beneficent activities.

Great and glorious and loving Elder Brothers are They, not further away because They are so great and so far beyond mankind, but nearer because of Their attainment. One of the ways in which They minister is that They never leave unanswered a cry for light. No soul ever sends out a genuine, ardent cry for light, wisdom, understanding, knowledge especially if the motive is to serve, without that cry being heard and answered. That answering of the call of human hearts for light is another of Their ministrations. And if the heart of the man or woman responds, the suppliant will soon be led to the needed wisdom and knowledge. If he perseveres, he may be drawn into the very presence of the Teacher, Who is awaiting each and every one of us.

Theosophy in New Zealand, Vol. 13, No. 3, 1952, p. 47

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Theosophy in Questions and Answers [3]

Inquirer

Would you please say a little about the symbolism of the Holy Grail?

Answer

The Cup, especially the bowl, represents vesture of light in which the Immortal Self of man abides, the Causal Body, the vehicle of the Spiritual Soul of man, the Triple Self. The quest of the Grail is the search for one’s own Divine nature. In another way, the Chalice represents the whole man. The foot is the physical body and consciousness, the stem the aspiring emotions, and the uplifted mind reaching towards the Cup or bowl represents an opening out into the Causal or Higher Mental consciousness. Wine is the symbol of spirit-wisdom, spiritual life, spiritual intuitiveness which, when present or awakened, the soul ‘drinks’ or receives from the Cup. This interior Eucharist is also called the attainment of the Christ-consciousness, the true quest of the Holy Grail. Each of the Knights in the immortal story is a personification of an attribute of man: Parsifal, the pure, unworldly, spiritually minded aspirant; Galahad, the utterly transmuted, depersonalised, selfless Soul —these two see the Grail. Lancelot, gallant, peerless, noble, but caught in the net of desire, sees not the Grail and ultimately brings the

King’s rule, reign of the Ego over the Personality, to naught. The Idylls of the King are replete with occultism. The colours and symbols are all correct. Tennyson must have been inspired, though, of course, Morte d 'Arthur by Mallory is the old, and doubtless occult, source of the legend; for the Holy Grail legend, whether in its Teutonic or Celtic form, emanates from the Mysteries and is another way of describing the quest self-liberation, self-spiritualisation, and attainment of the Christ-consciousness—in a word, Initiation.

Inquirer

Please, could you tell us of the symbol of rose and the cross?

Answer

In its occult sense the rose is the symbol the feminine, generative principle usually referred to as Nature, the ever prolific and virgin earth or Isis, the Mother and nourisher of man, beast and plant. Thus the rose represents the femininity of Nature, personified also as Ceres, Venus and Ishtar. The rose was dedicated to Venus, Goddess of the generative energy in Nature. In this sense the rose (feminine) and the cross (masculine though also dual) together symbolise universal generation. The cross is not a symbol of death but of life—Creative Life made manifest. The vertical arm represents descending spirit, the positive, masculine potency of Deity, and the horizontal arm represents receptive matter, the negative, feminine potency of Deity.

The intersection of the two arms, making the four-armed cross, represents the active, creative process as a result of which Universes are born.

In the microcosmic or human sense, when a man or woman has realized this dual, Divine Presence and Power in themselves, the great secret that God and man are one is theirs in consciousness. They then know the inner meaning of the creative power and forces in Nature and in man, that the Deity of all is also present as the Indwelling Creative Life-Force, Love and Will in every human individual. In the Rosicrucian Mysteries, this interior experience of the Initiate was symbolised by the rose and the cross.

Sometimes the rose is pictured with its long stem twined round the lower part of the vertical arm, suggesting the serpentine path followed by the ascending, sublimated creative force in man.

The rose is guarded by thorns. So, also, in the symbolical sense is the Secret Wisdom. For example, before the formal, lower mind can be fully illumined by the light of the abstract, higher Intelligence, a conflict occurs between the natural, analytical, critical and self-separative tendencies and the universal, selfless outlook characteristic of each.

In this interior battle, part of the Armageddon of the Soul, the ‘head’, the limited formal mind or mental aspect of the Personality, receives many ‘wounds’. This mystical warfare is also indicated in the symbols of the rose, the cross and the crown of thorns upon the head of the dying Saviour. It is only to the populace, however, that the crown of the crucified Initiate looks like a crown of thorns. In reality it is a true spiritual crown, but the victory which it symbolises and the powers which it indicates, evoke in the masses only scorn. To them it is a mockery, a crown of thorns. They cannot perceive what it really is and so they despise it.

The other symbol of royalty, the sceptre, also appears useless when it takes the form of a reed. To the multitude the reed, symbol of power at its greatest, namely exercised in gentleness, is as an easily broken reed. Thus, very deep mystical experiences concerning the crucifixion or death of the lower nature and the blossoming of the higher, like an open rose upon that cross, are portrayed by the great symbols. In the purely moral sense, the rose is the symbol of secrecy and the cross of self-sacrifice.

Inquirer

Does the occultist see the akashic record in its original form or does he see it in symbolic form?

Answer

In its original form. The trained seer who has been properly taught by a Master of occultism will see all things direct and correctly, as they are. The half-trained and untrained psychic, who may still have wonderful powers, will, however, always tend to cast the results of inner experiences into some form of natural symbology. We all tend to do that, of course, with our dreams. Some of them are memories of experiences out of the body, but when we wake up we sometimes cast them into a kind of drama, full of colours and symbols as of animals, reptiles, water, air, mountain tops or geometrical figures. It is this tendency which makes so often mysteries of our dreams, and so of our visions.

Inquirer

Would you please give us the meaning of the spear thrust in the side of Jesus on the Cross?

Answer

In one meaning, the crucifixion is really the spiritual coronation of the liberated or nearly liberated Initiate, who finally dies to self and self-separatedness. The piercing of the skin, and therefore the thrust of the spear, in one sense means that the last film of the sense of separatedness (the skin) is then disrupted, pierced. Thereafter the truth of unity is known. Then it is that through the wounded hands blessing and power, flowing through the open wounds, can reach the world to sanctify and save it.

The spear is also a symbol of the world’s hate, which every Initiate of the Fourth Degree must voluntarily receive into him or herself and transmute into love. There must be no self-protection any more. The heart is ever open to the world’s evil, hatred, scorn and abuse. It must be so. It is the law. And part of the work of the High Initiates of our world is said to be that spiritual alchemy by means of which evil forces are transmuted into their opposites and sent out again as blessings upon the world. That action of willing acceptance and transmutation of evil demands a tremendous amount of self-control—never to take shelter again, never to depend wholly upon or shut oneself away from anything or anybody, however ugly, evil, hateful, venomous, it or they may be. To underscore this power of self-command, the symbol of discipline is used. A soldier drives in the spear. If this is at all acceptable to you, you will have seen that mighty truths are to be found beneath the veils of the world’s allegories and symbols.

Inquirer

Could you please tell us the meaning of the symbol of the black raven and also the significance of the beak?

Answer

All birds, with their bodies and two wings, are symbols of Deity, the threefold Divine Presence in Nature and in man. In the microcosmic sense, flying birds are all symbols of the liberation of the consciousness and Soul of man from the limitation of matter and the body.

The beak, and the pecking principle in the bird, represent, I suggest, the constant ‘prickings’ or efforts of the Ego as conscience to reach the body and brain. The beak and its use represent the interior spiritualising agency, the Ego, pecking away at the man encased in this all-too-solid flesh. The symbolism is exact, for the Inner Self (the bird) does obtain faculty and capacity (food) from its experiences in the Personality.

Theosophy in New Zealand, Vol. 13, No. 4, 1952, p. 63

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Theosophy in Questions and Answers [4]

Inquirer: What is the one grand and royal secret behind the symbolical veils used by the alchemists, within sun, moon, mercury and the furnace by which lead is supposed to be transmuted into gold?

Answer: The fire of creation, the Serpent Fire or Kundalini-Shakti, symbolised by the Caduceus in the hand of the god Hermes and the Sign for the planet Mercury. The furnace is the muladhara chakram at the base of the spine, wherein the creative Fire is stirred in man. Generally, a man and a woman are placed in the diagrams, also symbolising the vision of masculine and feminine forces and the harmonisation of the powers of opposites.

Cf. Moses and Aaron’s rods.

The brazen Serpent of Moses.

Theosophy in New Zealand, Vol. 42, No. 4, 1981, p. 98

94
Theosophy: Safeguard Against A Third World War

My article concerns the deplorable condition of human life on our globe and the one remedy for them all which, surely, is the knowledge and application to life of the basic principles of Theosophia. Thus, I suggest the great call to us all is to teach Theosophy.

Here, briefly, is a statement of world conditions. The latest figures show that: 42 million people died prematurely in the ten years embracing the Second World War. Nearly 25 million were civilian and 17 millions were military deaths. These 42 million were men, women and children who were starved, tortured, shot, blown to pieces, vivisected, frozen or gassed to death. Since the end of the Second World War, the nations have vainly sought for that international unity and solidarity for which the great majority are longing. At the present time as I write, either America or Russia could kill tens of millions of people in a nuclear attack. I therefore cannot stress too strongly the grave world danger that now exists and that we use this tragic need of humanity as a spur to us all so moved—all being free—to teach the basic ideas of Theosophy and their effective applications to the problems besetting human beings.

Here are seven fundamental theosophical teachings:

The inherent life present within all nature and all beings is one and the same life. Brotherhood well describes this interconnecting relationship.

The purpose for the existence of all human beings is development, growth, evolution. This means the steady and regular unfoldment to the highest possible degree of every desirable quality, faculty, power; we are here for one purpose only namely to grow.

The third great theosophical teaching naturally arises from the above, it is: human beings should ideally ever extend their interests beyond the goal of gain for oneself to wisely planned gain for all others.

The fourth great truth: Human life on earth is lived under the law that every action is inevitably followed by an appropriate reaction—Cause and Effect—Karma.

The fifth great truth—human evolution is brought about by means of the successive rebirths of the same reincarnating spiritual Self or Soul Reincarnation.

The sixth great truth—death brings the end of one’s physical body alone and never of the true Self which lives on and evolves unto Eternity. Only the body dies.

The seventh great truth: the goal of human evolution is the attainment of the stature of perfected manhood and womanhood, or adeptship.

In conclusion may I quote from our great teacher, H. P. Blavatsky, to whom with her colleague Col. H. S. Olcott, we owe the founding of the present Theosophical Society.

‘There is but one eternal truth, one universal, infinite and changeless spirit of love, truth and wisdom, impersonal, therefore bearing a different name in every nation, one light for all, in which the whole humanity lives and moves and has its being. Like the spectrum in optics giving multi-coloured and various rays, which are yet caused by one and same sun, so theologised and sacerdotal systems are many. But the universal religion can only be one if we accept the real primitive meaning of the root of that word.

‘Let us unite to form a nucleus of a universal brotherhood of humanity without distinction of race, creed or colour’.[39]

Theosophy in Australia, 3, 3 September 1977, p. 83

95
Investigating Spiritualism

There can be no doubt, that much that is of value has come to the world through spiritualism. Religious life and thought was severely threatened in the last century by the discovery of material evolution and by the intellectually satisfying pronouncements of the great material scientists Darwin, Haeckel, Huxley, Tindal, Spencer and others. The physically inexplicable phenomena produced through mediums, chiefly in America, in the last half of the last century broke the crust of materialistic thought which was then settling on the Western world. The world owes a debt of gratitude to the mediums and intelligences concerned.

This indebtedness is increased by the fact that, owing to the work of mediums, millions of people have become convinced, rightly or wrongly, of the fact of the existence of a life after death, and millions consoled when suffering from bereavement. Furthermore, large numbers of people, many of whom would probably not have responded to a purely intellectual and non-phenomenal appeal, have, through spiritualistic experience and teachings, had their thoughts turned towards philosophy and religion.

The question likely to arise in the mind of the student of Theosophy concerns the real value of psychic research as a means of gaining knowledge. If he himself experiments, as it is perhaps not unnatural that he should, sooner or later he must find himself faced with at least five difficulties.

The first of these consists of the fact that, even though assured of the honesty of the mediums with whom the investigator ‘sits’, the instructor or control is nearly always invisible. His status and qualifications must, therefore, rest entirely on his own assertions. Where these are evaluated by means of the teachings received, it is a universal experience that, whilst much that is beautiful has been given through mediums, no philosophic or spiritual truth has ever emerged which is not to be found in far greater fullness both in Christianity and in Oriental philosophy. In the main, the student will find that one good textbook on Theosophy will reveal more of occult philosophy than any number of spiritualistic utterances or publications.

The second difficulty arises from the fact that it is practically impossible for the non-clairvoyant student, during a seance, to distinguish the supposed invisible communicator from the minds, conscious or sub-conscious, of the medium and those present.

The third difficulty is that very few, if any, of the statements concerning superphysical worlds, forces and beings made by controls can be tested except by putting the same questions to other mediums. As conflict of opinion, and even flat contradiction, not infrequently result from this method, the student constantly finds it difficult to choose and depend upon his source of knowledge.

A fourth difficulty is that at a seance no particular communicator can generally be found to deal with any chosen subject. The average ‘control’ usually proves to be very limited in his or her intellectual range, specialists in any particular department of knowledge rarely manifesting themselves. The result of this is a certain vagueness of utterance particularly noticeable when the investigator endeavours to pin the ‘control’ down to a clear statement on scientific and metaphysical subjects.

The Theosophical explanation of this would probably be that after their death few, if any, intellectually developed people would be interested in attending seances. The centre of their awareness will almost certainly be in the mental rather than the lower Astral worlds, and they would in consequence lose contact with the physical and lower Astral sub-planes very shortly, if not immediately, after death. Vide Esoteric Writings by T. Subba Row and The Mahatma Letters to A. P. Sinnett, where we are repeatedly informed that the human spiritual principles cannot communicate through mediums, although discarded Astral Bodies or ‘shells’ can and constantly do so.

Fifth, and not the least, of the difficulties is the fact that in the next world, as in this, there are many kinds of people—good, bad and indifferent. With rare exceptions, such as the supposed communications by the late Sir Arthur Conan Doyle—strongly supporting theosophical doctrines, by the way—teachings through mediums from intellectually advanced entities are relatively rare. True, great claims are made for the receipt of revelations from the world’s greatest thinkers, including the Lord Buddha and the Lord Jesus Christ. But the supposed utterances of These and other Great Ones, on impartial examination by a well-informed student of philosophy and religion, do not support such claims. The investigator, thus inevitably finding himself in a position of intellectual difficulty and doubt, must, if he examines his results impartially and critically, be conscious of a great instability inherent in his method of study. He is, however, possessed of one advantage for he finds that no self-discipline, self-training or special study is required of him. Neither is he under any obligation to apply to his life any of the teachings he receives. The student who uses the spiritualistic method of research is able to attend seances purely as a receiver, without cost of effort to himself, especially of the mind.

Whilst this may be referred to as an advantage, and doubtless is so regarded by some investigators, the aspirant to true occult knowledge and power would hardly be likely to consider it as such. He would probably feel that the negativity of the method would in time greatly tend to reduce mental initiative; for, in general, psychic research would seem to offer little or no encouragement to that intellectual and spiritual endeavour by means of which alone real knowledge and wisdom may be gained. It is even possible—very likely indeed—that mental and spiritual growth could be stultified by constant dependence upon others for mental and spiritual sustenance. This is a very real danger that by itself, I submit, is sufficient to justify serious warnings to those about to embark upon the quest of true illumination by means of the forms of psychic research—trance mediumships, for example—under consideration.

Another and even greater danger exists; for, should the individual decide or be persuaded personally to experiment with mediumship, his physical, moral and mental health and stability could at once be endangered. Whether he chooses to experiment with automatic writing, the ouija board, table rapping or partial or complete entrancement, he is in danger of psychic invasion. This may take many forms, from the smaller psychic persecutions through auditory and visual hallucinations up to complete obsession and lunacy. The dangers have been repeatedly demonstrated to me as a consultant from whom for some fifty years healing protection and exorcism have been and still are constantly sought by sufferers from these and similar afflictions.

What conclusion is to be drawn from these observations? Does it not seem clear that, even whilst recognizing the possibility of gaining some knowledge by the surrender of mind and will to invisible and so untestable entities—almost any other method, if at all fruitful, must be preferable?

Is there another method? Is there another way leading to intellectual and spiritual light?

Yes, happily there are at least two, both of which are far surer than by mediumship as means of illumination, and are, moreover, perfectly safe for those who follow them with reasonable intelligence. They are: first, the study of Theosophy, and second, the practice of Yoga to the end of self-illumination. Both of these successfully followed will provide any intelligent individual with all the occult, philosophic and spiritual information and personal happiness which he or she can possibly need, assimilate and apply to life.

Theosophy has taught me at least one thing which I hope I will never forget. This is that truth is within one, as also are wisdom and knowledge. In its essence Theosophia is not the external wisdom of an external God. It is the wisdom of the God which is within every human being. The way of light is within the student, as also is the Light Itself. Self-control is the goal of human existence, as well as the only means of self-illumination. Deliberate submission of the personal will to the control of another cannot possibly lead to that attainment.

Here is the way, clearly stated for all time:

The Golden Stairs

‘Behold the Truth before you: A clean life, an open mind, a pure heart, an eager intellect, an unveiled spiritual perception, a brotherliness for all, a readiness to give and receive advice and instruction, a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the sacred science depicts—these are the golden stairs up the steps of which the learner may climb to the Temple of Divine Wisdom’.—H. P. Blavatsky

Theosophy in New Zealand, Vol. 38, No. 3, 1977, p. 51

96
Thoughts on Karma and Meditation

The karma of the individual plays a very large part in deciding the effectiveness of meditation, a readiness to begin its practice, regularity of continuance, general stability in the spiritual life and that condition of the mind-brain which determines facility of response. Personal freedom to include in one’s life the study of occultism and to follow the procedures of Yoga is also karma-ruled. Health, finance and family relationships and conditions also play decisive roles. Fidelity in responding day by day to the call of the interior Self to embark upon the inner life is of almost supreme importance. Completely harmonious and beneficial relationships must be established and maintained with members of the family, with other aspirants and more especially with those newly entering upon meditative procedures; for to hurt a fellow student mentally, emotionally or physically or to turn anyone away from the Path most especially all beginners (‘little ones’)[40]—would be to fall far below the ideal of ever ready helpfulness, and in addition generate very adverse karma. Indeed, all of these mistakes need to be reduced to a minimum. Until such karma is balanced, the presence or absence of this harmony will markedly influence the availability in succeeding lives of both yogic teaching and teachers.

The degree of earnestness and sincerity with which the spiritual endeavour is undertaken and continued may to a considerable extent be influenced by the effects of modem life at home and abroad. Educational methods, careers followed and their psychological and physical effects, will naturally play their decisive parts. These can aid, delay and under karma even prevent reincarnated Disciples and Initiates from resuming and maintaining in a later incarnation, philosophic, occult and mystical studies and ways of life.

Theosophy in New Zealand, Vol. 42, No. 2, 1982, p. 36

97
Victory Over the Powers of Evil

Only the foolish could ignore the difficulties, nay the dangers, with which humanity now stands confronted. The great battle is ever waging between darkness and light upon our earth.

Only the self-blinded could fail to see the mighty tasks and weighty responsibilities which now rest upon us all, upon each individual no less than upon the statesmen who must direct this troubled world.

First,—What Do We Mean by the Term ‘The Powers of Evil’?

The student of history, especially of the cultural and spiritual evolution of Mankind on earth, recognises the existence and mutual antagonism of two opposing Forces. They are those of progress and expansion on the one hand and of decay and constriction on the other. These antagonists are sometimes called the Forces of Light and the Forces of Darkness.

In our Christian upbringing, also, we are taught of the existence of two mighty Beings, a Deity and a Devil, who from the Dawn of Creation have been constantly at war, and so the idea of two great Universal and Planetary enemies is not unfamiliar to us.

From these sources we may attempt a general definition of the two great opponents by saying that all unselfish human beings, on whatever level of evolution they may stand, are expressions of the Forces of Light.

All selfish human beings, from the lustful savage up to the cruel, highly intellectual enemy of human happiness, are representatives and expressions of the Forces of Darkness. Between these two Forces and their human representatives, perpetual strife exists of which the two World Wars and subsequent wars are temporary physical expressions.

Already light is thrown upon our subject. We see now that the antagonists are two types of human beings and that the real and permanent battlefield is the realm of the human mind.

The Theosophical Society, with its supreme objective of human enlightenment and its insistence upon complete mental freedom for all seekers for Truth, may be regarded as an example of a battle operation of the Forces of Light. Together with thousands of other men and women in similar fields, active Theosophists are soldiers of the front line. It is this fact which has moved me as a Theosophist to examine closely the enemy’s strength, his weapons and his method of using them; to try also to conceive of the most potent shields, the most effective counter-attacks.

Our minds are necessarily turned to basic principles; for the subject gives rise to certain deeply significant questions, perhaps seven in number: -

1. Did the Divine Creator of the Universe deliberately make evil, produce a dark Devil, embodiment of infamy? If not—and the idea is inconceivable—whence did evil come?

2. Is Nature Herself potentially evil as well as potentially good?

3. Is there indeed a second Deity or Power behind and within all Creation, a God of Evil, a Satan, a Cosmic Beelzebub?

4. Was and is the War in Heaven an actuality?

5. Has there been, or is there, some doubt about the rule, the triumph of Spirit, of Truth, Beauty, Order?

6. Has there been, and is there still, a danger of the victory of Chaos?

7. What do we mean by the Powers of Darkness, and what by the Powers of Light?

Theosophy offers a clear and concise answer to the first six of these questions. It is an unhesitating negative.

1. No, the Divine Creator of the Universe did not deliberately make evil, produce a dark Devil, embodiment of infamy.

2. No, Nature Herself is not potentially evil as well as potentially good.

3. No, there is not indeed a second Deity or Power behind and within all Creation, a God of Evil, a Satan, a Cosmic Beelzebub.

4. No, the War in Heaven is not an actuality.

5. No, there has not been, nor is there, any doubt about the rule of the triumph of Spirit, of Truth, Beauty, Order.

6. No, there has not been, and is not now, a danger of the victory of Chaos.

Theosophy says that Evil has no existence by itself. It is but the absence of good. It exists only for him or her who is made its victim.

Nature is neither good nor evil, and manifestation follows only unchanging and impersonal Law.

The existence and human experience of the duality of spirit and matter, light and darkness, motion and inertia, expansion and contraction, cause man to conceive of these as good and evil respectively.

Man judges the basic opposites according to their effect upon himself. If resistance provides a fulcrum, then it is good. If it frustrates or harms him, it is evil in his eyes.

Analogy of the Searchlight. Outside of the beam and pressing upon it, as it were, from every side, is darkness. Light and darkness are perceived as a pair of opposites.

At the end of the beam exists the limit of its influence. There darkness begins. Thereafter darkness reigns. The instant the current is switched off darkness reigns everywhere.

If light is good, then the searchlight might be classed by man as good and the darkness as evil.

But What in Fact is that Darkness Which Man Calls Evil?

It is simply matter not subjected to light. Darkness is simply unlighted matter. Man calls it evil, and for him the Devil personifies this state.

Plotinus in his Tractate on the Nature and Source of Evil, translated by Stephen McKenna, says: ‘Evil is from the Ancient Kind which we read is the underlying Matter not yet brought to order by the Ideal Form’.

‘Given that The Good is not the only existent thing, it is inevitable that by the out-going from it or, if the phrase be preferred, the continuous down-going or away-going from it, there should be produced at last something after which nothing more can be produced; this will be Evil.

‘As necessarily as there is Something after the First, so necessarily there is a Last; this Last is Matter, the thing that has no residue of good in it: here is the necessity of evil’.

To this, whilst concurring, the Theosophist would add according to the mind and the values of man. For in this essential existence, Spirit and Matter are neither moral nor unmoral, neither good nor bad. They exist as apparent opposites. That is all.

To man they appear to be in opposition. Matter appears to resist Spirit. But so does the fulcrum of a lever; yet without a fulcrum leverage is impossible. So apart from human values and human experience, evil as an actual creation does not exist.

The origin of evil is in the mind of man, of which Satan is the symbol. All things can appear as either evil or good, according to human experience and human use of them. Bacon echoed this teaching in his words:

‘Nothing is either good or bad, but thinking made it so’.

Evil Has No Existence by Itself. Its Origin and Perception are Solely in the Mind of Man.

So much, briefly, for the first six questions.

The Theosophical answer to the seventh question—‘What do we mean by the Powers of Darkness, and what by the Powers of Light’ is: The Forces of Darkness are the Forces of Nature turned to destructive purposes.

The Powers of Darkness are those human beings who thus turn and distort the Forces of Nature, who resist evolutionary progress, who seek the will of the individual self against the will of the Universe. THESE ARE THE TRUE ENEMIES OF MAN.

Let us examine them more closely. There are certain hallmarks by which they, their movements, organisations and actions may unfailingly be known. They are monstrous selfishness, egotism, pride, demonical ruthlessness, cruelty, ugliness, intolerance, especially of the mind, denying and damning all other beliefs and motives than their own. Behind and within all this exists a continuing egotistical desire to dominate the mind and the life of others. For the unfailing mark of these enemies of human happiness is fanatical egotism and the denial to man of the all-essential freedom of thought and life.

What then of the forces of light?

The opposite of these qualities are the hallmarks of the Forces of Light. The Forces of Light are the Forces of Nature turned to constructive purposes.

The Powers of Light are composed of all men who work with evolutionary progress, and seek the fulfilment of the one Will and the freedom and welfare of all. With them is ranged the whole glorious assemblage of Earth’s Supermen, the Just Men made Perfect, the Communion of Saints, the Great White Brotherhood of Adepts.

Philosophically, it is important to remember that the energy used by the two great opponents, the selfish and the selfless, is the same energy. It is the one energy of the Universe, which is completely impersonal.

Man personalises this one power as Satan or God, and makes of it for himself and his race either Satanic, evil, destructive, dark, or Divine, good, constructive, light. Such, as I understand it, is the teaching of Theosophy concerning the Forces of Evil and Good.

Theosophy thus clears the decks for action, teaches that it is not an external Devil with whom man is in conflict; says that there is no individual Colossus of Evil, no secondary Deity in the Universe of equal power for evil as is possessed by the primary Deity for Good. There is no personal Tempter outside of man ever seeking to seduce him from loyalty to God, to goodness, beauty and truth.

No, as far as I understand it, Theosophy teaches that any evil which we make manifest comes from within us. There it must be recognised, fought and overcome. The demoniac possession of individuals and nations is not primarily an external obsession. Evil made manifest is a distortion and a debasement by man himself of the One Universal Power.

There is no one else upon whom to place the blame, behind whom to shelter, to use as an excuse. And the sooner we squarely face this fact, cease all attempted evasion, recognise that the evil only exists within ourselves, the sooner will the age-long Armageddon be won and health, spiritual, moral and physical, be restored to mankind. The sooner also will nuclear power be safe in his hands and permanent peace be established on earth.

So there is the Truth. Within man is the concept and potentiality of evil; within him is the good. Within him, therefore, is the battle. Within him is the battleground. Humanly speaking, Armageddon is the heart, the mind and the will of man. The great battle is waged within him.

Within him, too, and glorious is this Truth, is the Power of Victory, for: ‘God created man to be immortal, in the image of His own eternity created He him’.

Hence the T.S. [Theosophical Society], with its teaching of the Ancient and Eternal Wisdom, its message of intellectual freedom and its gift of knowledge, is a most potent counter attack, a sure shield against and a powerful resistance to the evil forces in the world which sap and destroy the health of man, moral and physical.

At this time, above all, the world needs men and women who are living dedicated lives, who are under strong self-discipline, who are aiming high intellectually and spiritually. The world needs disciples, whether of a great Teacher or of a great idea. This spirit is exemplified in the words of Thomas Jefferson, the great American president who stands with Washington and Lincoln in the strength of moral greatness and human genius: ‘I have sworn upon the Altar of God eternal hostility to every form of tyranny over the mind of man’.

To that dedication Jefferson stood firm to the end of his life. He, too, was a great and effective opponent of the Powers of Darkness.

Such dedication is of two parts—an interior awakening and consecration to the highest ideals, and an external expression in service to the world through some great Cause.

Evil will be overcome and banished from the earth when a sufficient number of awakened, enlightened, dedicated men and women overcome it in themselves, and band together to destroy it in the world.

Happily, noble men and women are everywhere coming forward. Humanity is awakening, and so there is certainty of victory.

Theosophy in New Zealand, Vol. 45, No. 3, 1984, p. 53

98
Who Made God?

The question is sometimes asked, even by children: ‘If God made all things, who made God?’ Occult philosophy answers ‘No-one’; for the creative Deity or active Logos is itself an Emanation from the Immutable Infinite, the Boundless, the Absolute, which cannot will, think or act, until it has ‘become’ partially manifest as finite. This it does by the projection of a ray which penetrates into infinite space, there to become the Architect of the resultant Universe. Kabbalism expresses this as follows: ‘There was a time when Heaven and Earth did not exist, but only an unlimited Space in which reigned absolute immobility. All the visible things and all that which possesses existence were born in that Space from a powerful principle, which existed by Itself, and from Itself developed Itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the name’.

The name God, the Totality of Existence, implies at least all of the following concepts: Physical Nature; the evolutionary of self-production and the capacity to express it; the creative Intelligences, the Elohim which direct the manifestations and the operations of that force; the divine thought or ideation of the whole Cosmos from its beginning to its end; and the sound of the creative ‘Voice’ (Logos) by which that ideation is impressed upon pre-cosmic substance.

These, together with all seeds, beings, forces and laws, including those of expansion, alternation, cyclic progression and harmonious equipoise, constitute that totality of existence to which alone may be given with any measure of fitness the majestic and awe-inspiring title ‘God’. If so vast a synthesis may be designated a Being, then that Being is so complex, so all-inclusive, as to be beyond the comprehension of the human mind and the possibility of restriction to any single form. The idea of God also includes everlasting Law, everlasting Will, everlasting Life and everlasting Mind. In non-manifestation God is quiescent. In manifestation God is objectively active. Behind both quiescence and activity exists THAT which is eternal and unchanging, the Absolute, Self-Existent ALL. The creative Agent referred to by various names in the world’s cosmogonies is the active expression of that eternal, incomprehensible One Alone.

If applied to the active Logos, the name ‘God’ is not singular but plural in its implications. Although the original directive Intelligence—the precursor and source of Universal Mind—arose in a unitary state from its root in pre-cosmic space, the instant that that agency became outward turned, the rule of number obtained. One alone cannot manifest; three are essential to the production of any result.

This is as true of cosmic manifestation as of microcosmic or human creation, whether intellectual or physical; for no germ is a unit each at its simplest being a Triplicity of potentials, namely the positive, the negative and their productive interaction. So also, one may presume from analogy, the germ of a Cosmos which, though a unit in Pralaya, displays number at the outset of Manvantara.

The term God, therefore, as used in the Book of Genesis, is to be understood as in Kabbalism to refer to the group of intelligent productive agencies inherent in and emanated from pre-cosmic space, the Elohim, a seven fold power of Godhead, the male-female Hierarchies of creative Intelligences or potencies through which the Divine produces the manifested Universe: the unity of powers, the attributes and the creative activities of the Supreme Being.

Theosophy in New Zealand, Vol. 33, No. 2, 1972, p. 46

99
The Dangers Inseparable from Hypnotism

(Mr Hodson answers a question sent in by one of our readers as to whether the statements by Arnold Furst in Prediction are considered to be correct in the light of occultism.)

Statements by Arnold Furst, American Hypnotist and Magician, that ‘in an hypnotic trance the individual finds that his senses are keener and he has a greater control over his body ... the hypnotist actually has no power over the subject’, and that ‘hypnotism is no more dangerous than taking a bath’,^{^[41]} seem to me to call for some modifications.

I have seen subjects demonstrate, that they are unconsciously still under hypnotic control after they have been supposedly freed from hypnotic influence. At a public performance in New Zealand both men and women after awakening and dismissal from the stage at the Interval, obeyed a command given whilst in trance to return to the stage as soon as a certain tune then being played on the organ, was played again. In obedience despite the supposition that they were freed from hypnotic control during the period of the Interval, they rushed back to the stage, reassumed their former seats and at once fell into a deep hypnotic trance in which they again obeyed ridiculous orders such as playing on imaginary instruments to the financial gain of the hypnotist.

At the close of the performance, when finally dismissed and apparently set free from hypnotic control, they obeyed orders formerly given to them. These included becoming convinced that they had forgotten something important, and in a confused and deluded state of mind, going back on to the stage to ask the hypnotist what it was, receiving an imaginary medal and walking off with a facial expression of great satisfaction. Consultation with me sought by one young man who had more than once participated in such performances, demonstrated harmful mental and psychological after effects. Whilst, therefore, the beneficial medical and dental use of hypnotism is admitted, dangers also would seem to exist and I wish to give serious warning of them, especially to young people, by whom hypnotism is better left alone.

H.P. Blavatsky writes[42] ‘Unless produced for beneficial purposes, occultists would call it (Hypnotism) black magic or Sorcery. It is the most dangerous of practices, morally and physically, as it interferes with the nerve fluid and the nerves controlling the circulation in the capillary blood-vessels’.

The goal for man is theosophically stated to be complete self-mastery. Practices such as mediumship and hypnotism in which self-control is surrendered is therefore retrograde. Furthermore, self-control is rendered more difficult than formerly every time the will and the body are submitted to the control of another.

The use of hypnotism to gain knowledge of former lives can lead to grave errors, as recently indicated by the denouement to the attempt described in the book, The Search for Bridey Murphy. Instead of being the name of a former incarnation in Ireland, as the subject affirmed under hypnosis, Bridey Murphy turned out to be an acquaintance of her childhood days.

Self-control, and not control by another, leads to illumination, self-mastery and the power they give to help one’s fellow men. As far as I know, no occultist of the White Order would either submit himself to hypnosis or attempt to hypnotize another person except possibly for strictly medical purposes.

Madame Blavatsky writes as follows:[43]

‘An unscrupulous but skilled Adept of the Black Brotherhood (“Brothers of the Shadow”, and Dugpas, we call them) has far less difficulties to labour under. For having no laws of the Spiritual kind to trammel his actions, such a Dugpa “sorcerer” will most unceremoniously obtain control over any mind, and subject it entirely to his evil powers. But our Masters will never do that. They have no right, except by falling into Black Magic, to obtain full mastery over anyone’s immortal Ego, and can therefore act only on the physical and psychic nature of the subject, leaving thereby the free will of the latter wholly undisturbed. . .’

‘The seven capital sins and seven virtues of the Christian scheme are far less philosophical than even the Seven Liberal and the Seven Accursed Sciences—or the Seven Arts of Enchantment of the Gnostics. For one of the latter is now before the public, pregnant with danger in the present as for the future. The modem name for it is Hypnotism', used as it is by scientific and ignorant Materialists, in the general ignorance of the seven principles, it will soon become Satanism in the full acceptation of the term’.[44]

‘In hypnotism the nerve-ends of a sense-organ are first fatigued, and then by continuance of the fatigue are temporarily paralysed; and the paralysis spreads inwards to the sense-centre in the brain and a state of trance results. A frequent repetition of this fatigue predisposes the patient to fall readily into a state of trance, and permanently weakens the sense organs and the brain. When the Ego has left his dwelling, the brain is thus rendered passive, it is easy for another person to impress ideas of action upon it, and the ideas will then be carried out by the patient, after coming out of trance, as though they were his own. In all such cases he is the mere passive agent of the hypnotizer’.

‘The method of true mesmerism is entirely different. The mesmeriser throws out his own Auric Fluid... through the etheric double, on his patient; he may thus, in the case of sickness, regularize the irregular vibrations of the sufferer, or share with him his own life force, thereby increasing his vitality. For nerve-atrophy there is no agent so curative as this, and the shrivelling cell may clairvoyantly be seen to swell up under the flow of the life-current’.[45]

Theosophy in New Zealand, Vol. 18, April 1957, p. 6

100
Yoga in Questions and Answers—Key Facts

1. What is man?

Answer: Threefold.

2. How may man know himself?

Answer: By Meditation.

3. What effect does meditation have?

Answer:

(a) It brings highest spirit and lowest matter into attunement.

(b) It speeds up vibratory frequency of brain-cells.

(d) It opens up hitherto unused channels between brain and self, and continually both keeps them open and widens them.

(e) It thereby places the power, wisdom and knowledge of the true, immortal Self increasingly at the disposal of the mortal self.

(f) Why is this so difficult?

Answer:

Difficulties:

1) Brain-matter is too slow in frequency, too inert, utterly dull.

2) It is often made duller by fatigue and other conditions of bodily life and action.

3) The period allowed for meditation is not always long enough.

4) The distractions and demands of bodily life often snatch the mechanisms of brain-consciousness out of the Ego’s reach and detune the cells and cell consciousness.

5) In the periods between meditation or study the attention and interest are necessarily, though sometimes unduly, turned completely away from spiritual concerns and aspirations and under these conditions it is as if the Personality disappeared altogether from that aspect of Egoic consciousness and action which concerns illumination.

6) Sleeplessness, mental stress, emotional disturbance, strain, disease, addiction to narcotics, physical debility and pranic lack, also contribute as do other factors. All psychedelic drugs seriously bedull and even injure the brain.

7) The proposition that two beings (Ego and Personality) exist is an error. One consciousness has to operate two sets of vehicles—Causal and brain-mind.

(g) Meditation makes the person steadily and increasingly responsive to spiritual power, wisdom, intelligence and intelligent beings.

(h) It reduces and eventually eliminates the ‘heresy of separateness’, meaning the over-accentuation of selfpersonality, (self-indulgence) self-centredness and selfishness—the causes of human sorrow.

(i) It bestows beauty and grace and health (and mental and physical energy) upon the outer mortal man.

(j) It attracts the attention of the Sages or Masters of the Wisdom who assist.

4. Does the immortal self ever influence the mortal man, and if so, how?

Answer:

Influence:

(a) As genius, heroism, inspiration, illumination and conscience.

(b) This can happen spontaneously, but can become always available to the person who regularly meditates on the Divine.

How Does This Help?

(a) It takes away the fear of death and reduces the pain of bereavement.

(b) It stabilises the Personality in both pleasure and pain, or bestows equipoise.

(d) It corrects the accentuation of wrong self-identification. The Spiritual Soul is the Real Individuality, not the mortal person.

(e) It thereby makes the person more useful to his or her fellow men and a better all-round citizen (meaning sincerely outward-turned and contributing actively to the welfare of the community).

(f) It makes the person compassionate and protective towards the animal kingdom of nature.

5. Why is the immortal self so powerful?

Answer:

Because it is part of the Immortal Self of the Universe and shares in its power, wisdom and intelligence.

6. Can this fact of unity and identity with god ever become a realized experience?

Answer: Yes.

7. How?

Answer:

Method: By the practice of yoga as a continually directive part of everyday life.

8. What is yoga?

Answer: The Science of the Immortal Self of Man, the oldest and the greatest science in the world.

9. What does yoga include?

Answer: A philosophy and seven forms of Meditation and spiritual life.

10. What is the philosophy?

Answer:

(a) Man, as we know him, has a second existence which is untouched by time and unsullied by events. Unfortunately man cannot readily know that, so wrongly identifies himself with his bodily self—one source of human sorrow—wrong self-identification.

(b) The Spiritual Self of man is of the same Essence as the Spirit of the Universe, or universal Spirit the two being identical wherever manifested. Man Spirit and God Spirit are one Spirit. Hence the brotherhood, not only of man, but of all life, because of identity of Source, and inmost essence.

Realisation of this fact of the unity of the Spirit of man with the Spirit of the Universe in full consciousness is the supreme objective of Yoga. Hence its name. The yogi chants: Soham, ‘I am He’, or ‘OM’ ‘I and my Father are one’. ‘Man Spirit and God Spirit are one Spirit’. AHAM EVAM PARAMBRAHMAN.

(c) The Universal Spirit-Essence is focused into an Individuality in man. This is man’s spiritual Soul, sometimes called ‘Ego’.

(d) This individualised focus or centre of universal

Spirit-Essence constitutes the spiritual Soul of man. It is the reincarnating Self in each of us, the real Individuality behind the bodily veil, the Living God for which St Paul said the mortal body is a temple, the God which worketh in you. The Christ in man, the hope of glory. The Divine presence within man is indeed man's absolute assurance of salvation. Such in part then, is the Divine Spirit in man which he truly is, his very Self. It is of unlimited potential. It is exhaustless, self-sustained, Immortal, indestructible.

(e) This true Self perpetually unfolds its inherent powers: It evolves to perfected manhood by successive lives on earth.

(f) Karma assures justice and decides conditions of each life as man journeys onwards to perfected manhood.

(g) The process can be hastened. The normal condition can be changed so that Self-realisation and Adeptship become established ahead of time. This can be done. The Kingdom of Heaven can be taken by storm. The method is Yoga as knowledge and as practice.

11. Is there one especial aid and condition helpful in self-realisation?

Answer: Yes. Mental Silence. Keep on with meditation regularly day by day, and one may add: living the yoga life.

To overcome difficulties:

Yogi Prayer

When there is a pause in your work, when a clock strikes the hour, say these words:

‘I stand in Light. No foolish thoughts, no foreboding, no false imagery, no terror can come near this Light within me, for I love it and serve it and I stand here purified, dedicated to honor, to health of mind and body, to peace of mind and life everlasting’.

(L.Sc. Bro. p. 49)

Theosophy in New Zealand, Vol. 31, No.l, 1970, p. 7

Reprinted in Theosophy in New Zealand, Vol. 41, No. 1, 1980

101
Knowing, Healing Guiding from Within

Scriptural records of the lives of World Teachers, and incidents in the relationships between the Masters and those with whom They communicated, demonstrate the possession of one particular power in which all Masters would seem to be supreme. This special faculty is not usually listed amongst the recognized, occult and yogic powers. It is not clairvoyance, clairaudience, levitation, Astral travel and materialization, although these might be involved. The Adept Siddhi may be described as a complete and deeply penetrating comprehension of human nature. This faculty bestows upon its possessors the capacities fully to approach and enter into the position and problems of a man or woman, to guide them perfectly in their best course of conduct and to apply healing forces in the most effective manner possible.

By the exercise of this power, a Master is able to perform the most valuable service of assuring people that they are fully understood, appreciated, and, however impersonally, really loved and cared for—in a phrase—that they really matter. This is very important, for it meets the need of almost every human being, and especially of all those whose world has gone awry, and whose psychology and capacities have not been enough up till then to enable them to solve personal problems and to correct difficult situations, especially permanently. As is well known, great suffering and psychological stress can be the result.

In the Master, this capacity is so highly developed that the fact of being in His presence is often all sufficient. Problems then seem to solve themselves for the individual in need, although quite often personal counsel and a statement of unity with them, are also necessary. I suggest that it is a manifestation of Buddhic consciousness, blended, of course, with the higher intellect, through which the intuitive knowledge and love are conveyed.

Theosophy in New Zealand, Vol. 43, No. 1, 1982, p. 21

SECTION 3
Clairvoyant Investigations

102
Development of Extra Sensory Perception

Our subject, ESP, falls roughly into four categories. These are: Telepathy, or awareness of another person’s mental state, including the telepathic transmission of information; Pre-cognition, or fore-knowledge of the future; Clairvoyance, or extra-sensory perception of objective events; Retro-cognition, or extra-sensory knowledge of a past not previously existing in the mind of the seer. Psycho-kinesis, by which mental force is employed to move objects without contact, is not our subject.

The only safe conditions under which an individual may usefully develop ESP include—and by far the most important—a selfless motive, or to know more in order to serve more effectively. The really successful seer must be entirely dispassionate, detached, and without the slightest thought of personal gain.

The second condition—granting the selfless motive—is the sign of a natural gift. This also is very important, since without it one might strive for a lifetime and still remain blind from the extra-sensory point of view. If this condition called a psychic idiosyncrasy is inherited, then one may find oneself responding quite well to efforts to develop clairvoyance and, one may add, clairaudience.

This naturally psychic state is largely racial. Some Celtic sub-race people—members of the Fourth Root Race in Theosophical terminology—are naturally sensitive, as for example the Celtic people in Ireland, Wales and Scotland. They are described as ‘Fay’ and ‘see’ naturally from childhood. For them, nature spirits, fairies, angels and sometimes the departed are part of their environment.

In illustration, not long ago environmentalists were taking over a piece of land in Ireland, which was going to be ‘developed’. This involved the cutting down and removal of a very old thorn tree which aroused a storm of protest because the local people said, ‘This is the fairies’ tree. Round here they have danced for generations. We cannot bear to have their tree taken away from them’. I regret being unable from memory to report the result.

A strong and healthy body is also necessary: for the procedures of development can cause strain, particularly if one is quite serious. Nervous tension is inseparable from the experience, especially in the beginning. Well controlled emotions are most important. It must be reasonably impossible for the feelings to become unduly disturbed when, for example, one is using the faculty scientifically. A reasonably stable mind is also essential. One must be a logical thinking, realistically intellectual person, willing to be satisfied with nothing less than findings that can be tested and checked against such existing knowledge as is available.

Physical circumstances naturally play an important part. A certain domestic and financial freedom is needed if one is going to proceed seriously. Family, business and professional life must first receive full consideration, such responsibilities not being in any way reduced or neglected. Effective, efficient guidance, preferably from a teacher who has himself developed the Yogic siddhis, and put them thoroughly to test, also helps.

Without these safeguards—largely dependent upon karma—there are certain dangers which can be and are almost sure to be encountered. Frequently I am consulted by people who have ill advisedly plunged into various forms of Yoga in attempts to achieve psychic unfoldment. Psychic disorders, emotional upsets, mental disturbances and other kinds of irregularities can be thus produced, including breakdowns in physical health. Self deceit one must be on guard against; for what one ‘sees’ must not be a fulfilment of one’s own desires nor lead to development of pride, or lust for place and position.

There are also moral dangers; for unless the conditions referred to are present in sufficient amount, increased sensuality can develop. The arousing to an extra degree of certain creative forces in the body can excite and incite the sexual instincts.

I do not wish to be oppressive as I address you, but I must fulfil my obligation when presenting such a subject. All that I am warning against I have met with in other people for a great many years and a great many times. I stress especially the danger of physical and nervous breakdowns and distractions from the real spiritual objective in life, which is not extra vision at all, but a direct knowledge based upon experience of the Oneness of all that exists. This is the true goal and all else is a side issue. The realization of Oneness and the absolute transcendence of self-separateness, egoism, I-ness are of the very first importance. An egoistic motive is fatal to success. There would be no reliability in whatever vision or powers were developed. Moral decay would follow if one entered into this endeavour with anything but the selfless motive to become more effective in helpfulness to everybody else. Without that idealism, there is always a limitation to the powers gained. No limitations at all exist for those who are free from accentuated ahamkara.[46]

These dangers avoided, the development of super-sensory powers may be safely sought brought about indeed by means of regular meditation, complete harmoniousness of life, the refinement and sensitization of the body, a vegetarian dietary and total abstinence from alcohol and narcotics. Younger people have fallen sadly as a result of recourse to mind expanding drugs such as LSD, heroin and others. These may at first, and in some cases, produce a certain temporary extension of mental faculty, but this dies down and another and larger dose is needed, ultimately producing terrible delusions heartbreaking to hear about. So, from tragic experience, I must also warn against all these dangers.

A mediumistic mode of approach is also warned against, for the would-be seer must never sacrifice his or her own will or thought to the control of another.

What is Clairvoyance?

Clairvoyance itself can be described as an extension of the normal vision range, being, as you know, a French word meaning clear-seeing, or clear-sightedness. It can be divided into two categories, physical and superphysical, each of these having subdivisions. Amongst them are: X-ray vision, or the ability to see through solid objects very useful in physical diagnosis of disease; for by X-ray vision it is possible to examine both the outer physical body and its interior organs.

Magnification, by means of which the smallest objects can be seen as very largely increased in size applies to atoms, molecules, cells, nothing being too small for the trained clairvoyant who at will can use the ability to enlarge any object under examination. Telescopic vision is the opposite, meaning seeing what is going on at a distance. It can be extended not only to knowledge of events taking place on this planet, but also out in space.

Etheric vision is useful in the diagnosis of ill health, for using it one is able to see the vital or etheric body and its general conditions, including what in Theosophy is called ‘the health aura’. This discharge extends from all animate forms, plant and animal, from an inch out [to] one foot or even more.[47] In good health the striations or outflowing streams of energy, are straight and emerge at right angles to the point of egress. In ill health they droop, and, from that drooping in a certain area, one can follow inwards to the part within the body at which the cause may be found. In a case of general debility, the whole health aura will be seen to be drooping.

It is also possible by etheric vision to see fairly easily solar vitality in the air as minute shining or gold globules.

They are actually centres of the vital energy of prana that reaches the planet from the sun, and we live very largely by them in terms of bodily vitality, absorbing them with the air we breathe, the food we eat when vital, and through a certain organ in the Etheric Double—the Spleen Chakram.

Other inhabitants of the physical etheric world and neighbourhood, the nature spirits, are virtually everywhere present, and particularly where there are gardens and trees and woods. These also become visible to some people either naturally or early in self-training.

Super-physical clairvoyance reveals the Astral and Mental worlds and Bodies of people, and when developed leads to fully conscious travel and carrying out of super-physical activities during sleep. When advisable and useful, these may be brought into the brain on awakening by those who possess Astral and Mental clairvoyance. Occult research into ‘higher’ super-physical worlds, and their inhabitants, is possible. The Astral Plane is very thickly populated, by the physically deceased who are withdrawing into Egoic consciousness, and those who are ‘descending’ into incarnation. The hosts of the angels can be brought into conscious knowledge by Astral and Mental and supra-Mental clairvoyance. Thought forms, too, can be seen, whilst the whole procedures of human mental, emotional nature in various moods and kinds of feelings and thoughts may be studied, when it would be helpful and is permissible. In the Occult Life, prying into another person’s privacy is of course completely forbidden.

The reading of the Akashic records might be called clairvoyance into past times. One then becomes aware of the extraordinary fact that every event that has ever occurred on this planet, and I presume everywhere, is indelibly printed upon a substance that receives an impression which cannot be erased. A chair, for example, when examined by a person sufficiently awakened, would reveal to the enquirer the record of everything that had ever happened to it—going back to where the substances, wood for example, came from, or leather,—their gathering and their making in the factory, delivery and then use from then onward could all be observed. The whole story of everything that exists is imprinted upon a substance which is really a fifth element. We know of earth, air, fire and water, but there is also a fifth. Clairvoyance reveals this. The knowledge of it is age-old, and in Sanscrit it is named Akasa which is a very refined form of ether, and has (amongst other very important attributes) that of receiving the indelible impression of every event in its neighbourhood. So history can be read, and one day will be. Even now there are those who are contemplating whether it will ever be possible to ‘collect’ these Akashic records and somehow bring them to a state where they can be projected physically. If that ever happens—which I find myself doubting—history will no longer be learnt in books alone, but studied directly as the trained clairvoyant can already do.

In this again I would stress the absolute necessity of very careful accuracy of vision, and not only that, but of checking the results against whatever may be known in the particular field. Paleontology, for example—the study of fossils—leads to the beginning of the human race on Earth, and so the change from ape to ape-man and then to man. Physical investigation is being very successfully carried out in these, our days, the family of Leakey’s being prominent in this field.

Extended Hearing

Clairaudience, or extension of the normal auditory range, is of interest, for it gives superphysical communion—the receipt and giving of help where necessary—with the deceased, with the angelic hosts, and other beings in the superphysical world, sometimes as if in audible words. This also is being very much investigated now, leading as it does to successful telepathy, even the transmission of thought, ideas, from those who reached the Moon to recipients here on Earth. Recorded results seem to support the idea that telepathy is not only a possible faculty of man, but can transcend limitations of space. This leads one’s thought to the power to hear the ‘Voice’ of the God-Self within one, and all the exaltation that could arise from such a wonderful spiritual experience.

The Truest Vision

Trained clairvoyant research, valuable though it can be, is not the only means of gaining knowledge. The power of intuitive perception is potentially possessed by all, and can be developed into a reliable instrument of research, particularly in the understanding of fundamental Principles and First Causes. This leads one into religious fields, where one eventually hopes to deepen one’s realization of Oneness with the Supreme Source of all life and all that lives.

I close with the words of Elizabeth Browning, sister of Robert Browning, the great English poet: ‘To know rather consists of opening out a way whence the imprisoned Splendour can escape, than in effecting an entry for a light supposed to be without’. This reveals, I suggest, the truest vision. Attaining this, each person can know Truth for him or herself, can establish themselves in a religious belief that is not blind, but based upon direct spiritual experience.

Theosophy in New Zealand, Vol. 37, No. 1, 1976, p. 5

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The Development of Clairvoyance

I am asked to discuss the possibility that any serious students of Theosophy, seeking their own direct knowledge, could develop the faculty of positive, trained clairvoyance with which to verify the teachings of Theosophy and to study occult chemistry, psychosomatic illnesses, problems in biology, the cell and diseases of the cell, for example.

Whilst not wishing to discourage any serious enquirer whose motive is to serve, I still must point out that the faculty of positive clairvoyance, sufficiently developed to be used for these purposes, does not stand alone amongst the faculties which its possessor must also develop to some degree. Unless associated with other faculties, clairvoyance by itself could be a hindrance rather than a help.

One of these supplementary capacities is concentration, or the power to focus attention upon the subject under investigation for some considerable time without wavering. This means, I think, that the Ego, the true thinker and observer, has developed in its Personality considerable power to direct the mind unwaveringly into any field of thought and towards any object under clairvoyant observation and to hold it there. This is only fully possible when the Ego is involved in the process, the real Higher Self of man taking an interest in the activities of its Personality and assisting by sending down some of its own far greater power. There must, for example, be applied a considerable measure of the Atma as spiritual will during the periods of preparation, focussing and observation. This condition is the product of many years of practice and meditation.

The mind itself must, I think, have been enlarged until some measure of universalization has been achieved. This means that the mind is capable of not only knowing intellectually, but directly experiencing to some extent, the fact of unity. Amidst all the diversity of manifestation, all the myriad forms and the richness of Individuality everywhere apparent throughout all nature, the true seer knows that there is ONE ESSENCE—call it what you will and, furthermore, that the Inner Essence, the Atma or ‘the Self, of the observer is an essential and inseparable part thereof. He has begun to know himself as one with the Spirit Essence of every other manifested being and thing, or, in theological terms, has begun to experience unity with God. This implies causal or Egoic consciousness in the brain.

Why need this spiritual experience enter into a purely scientific observation, it may well be asked? You do not have to be spiritually minded to look through a telescope or a microscope. True, but then the instrument of clairvoyant research is not a microscope. It is not an inanimate object at all, being psychophysical and hypersensitive to external forces and interior subjective conditions. Without some Egoic empowerment, a fairly good state of health, personal harmony, and the capacities to get inside the subject and to concentrate, the range of seership will always be limited. Auras, fairies, the etheric world, vitality globules and even the interior of the body might all be seen at the etheric level, but in highly concentrated seership, like perception of deeply rooted complexes and their origins and causes in the past, looking at atoms or analysing the contents and conditions of cells and other difficult observations, Egoic power must be available to some extent and the Ego ready and able to come down and help.

Indeed, I am not sure that the process of positive seership is not really a causal function. It has seemed to me that the seer is operating with causal consciousness deliberately directed down to whatever level—Mental, Astral or Etheric, at which he wishes to work. This cannot be done unless the person has achieved through successful meditation, a measure of the faculty to function in the Causal Body whilst wide awake.

In addition, there must have been a good deal of study. The person must know something about the subject or object to be investigated and the clairvoyant faculty needs to be tested and retested until the observer has reasonable confidence in himself. The development and successful use of clairvoyance is thus found to be a very complex process.

A heavy price has to be paid, moreover, for the real clairvoyance which has enabled its possessor to break through the veil of physical and etheric matter into the Astral, Mental and higher worlds. The clairvoyant may have lost some of the protection which he would normally have had and is then subject to responses to the play of all kinds of forces such as emotions, thoughts and magnetic influences emanating from certain places, objects and people to which normally he would be quite immune. Sometimes this inflow of forces is very disturbing, can produce physical pain and even psychic pain up to extreme discomfort. Indeed, unless the clairvoyant can shut down his sensitivity, he is in a way always being subjected to some such strains and stresses. All of this forces him to be constantly on his guard and very susceptible to strain. The poet, Schiller, said in effect, ‘Take back my sad clear-sightedness. Give me back my blindness’, crying out in the suffering which inner vision gave him.

There I must leave the subject, after pointing out to some extent what a complex procedure the development and testable use of clairvoyance is. Unless the circumstances of one’s life free one sufficiently from other obligations and point the way to a dharma as an occult investigator, then, I have concluded, the development of clairvoyance is best left alone. I would, finally, say, however, that there is such a faculty, and that if a person is utterly determined to find out for themselves the truth about life, human, universal and Divine, then if they persist wisely, there is nothing really to stop them. Dauntless will can enable any normal person who is determined to do so, to discover the truth for himself.

Theosophy in New Zealand, Vol. 18, July 1957, p. 7

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Superphysical Vision

Superphysical vision operates under precisely the same laws as those which govern physical vision. All men possess some degree of superphysical vision when out of the physical body during the hours of sleep. Furthermore, our Astral and mental selves are constantly receiving vibrations and decoding them into terms of consciousness, quite apart from the activities of our physical bodies and brains. Happily these subjective experiences do not normally enter the brain, which is not constituted to withstand the strain of such intense activity. It is indeed a merciful dispensation of Providence, at the present stage of brain development, that we do not remember our sleep activities and our past lives.

Very special preparation of the brain and nervous system is required, if our response to these incoming superphysical vibrations is safely to be included in our physical waking consciousness, as is the case in clairvoyance.

One reason for the warning which all spiritual neophytes receive against the development of purely psychic faculties as an end in itself—a warning which the author most strongly repeats is that the results of super-physical vision are rarely comparable in value to the susceptibility to strain and consequent lowering of physical efficiency which added sensitivity inevitably produces.

Clairvoyance adds enormously to the burden of life and renders physical existence infinitely more difficult of endurance. When therefore one sees, especially in America, otherwise worthy students paying large sums of money to these so called Yogis who in return offer to open the occult centres, one is filled with dismay. Many of these men take thousands of dollars out of large American cities and often leave behind a trail of nervous wrecks. Even experienced students are not proof against the lure of occult powers easily acquired and are led away by will-o-the-wisps, who thus prostitute the sacred science of Yoga and degrade the great title of Yogi which they arrogantly and unworthily assume.

Union with the Supreme the only true Yoga cannot be bought for ‘thirty pieces of silver’. Its price is life itself, life poured out in service and self-sacrifice. The neophyte of undaunted will, who is ready to pay the price and to train and discipline his Personality, will inevitably reach the goal of Union. If he aspires, as he rightly may, to superphysical vision in order better to understand and to serve, then he may rest assured that in the process of spiritual unfoldment he will quite naturally and safely increase the range of his responsiveness, gradually adding to it octave after octave of vibration beyond our physical spectrum of light.

This brings us back to the subject of our study, asking pardon for the digression made deliberately in the cause of health and sanity, both of which are essential to the highest spiritual development.

An Electrical Process

Superphysical vision, in its turn, depends upon the passage of light energy from the object ‘seen’ to the surface of one of the superphysical bodies and presumably also upon a synchronizing of vibrations on the life side. From the surface of the body the light energy is conveyed to the Egoic centre in the vehicle concerned, this also being in the head of the mental or emotional body. If, as in clairvoyance the results are to be known in the physical brain, then a means must be found of changing the level of their manifestation from the superphysical to the physical.

There is a special mechanism for this process which, as will be seen, is a direct reversal of that performed by the physical parts of the mechanism of physical vision. In this case, process is one of ‘stepping down’, to use another electrical term, and again perhaps quite accurately, though suggestively, and this is done by the head chakras (Vide The Chakras by C. W. Leadbeater, and The Science of Seership by the author) and the pituitary and pineal glands, after they have been vivified by Kundalini.

In superphysical vision the cerebro-spinal system operates somewhat on the principle of a broadcasting and receiving set. The pituitary and pineal glands correspond to amplifying valves or tubes. Kundalini—an occult energy resident in the body and the two vital airs, Ida and Pingala, to be explained directly, constitute the charge generally drawn from the ‘mains’ or battery, which in this case is the sacral chakram, whilst the solar centre in the middle of the earth is the planetary power station.

The Three Great Powers

At this point we must give some consideration to the subject of Kundalini or the ‘Serpent Fire’, as it is sometimes called. If we turn to The Secret Doctrine (by H. P. Blavatsky)—a veritable treasure house of spiritual and occult knowledge—we find the author saying that the three conditions of manifestation of the life force are Kundalini, prana, and fohat. They are stated to be fundamental and non-interchangeable in this period of manifestation.

Kundalini is the power of giving or transmitting life; prana—known physically as vitality—is the power of organizing life, and fohat is the power of using and manipulating life. These three cosmic forces, manifestations of the third, second and first aspects of the Logos, respectively, are found on every plane of Nature in varying degrees of manifestation. Speaking of the ‘descent’ of man, the author of The Secret Doctrine says that the primordial triangle (the Monad), as soon as it has reflected itself in the heavenly man (the Ego), disappears into silence and darkness. That triangle, which is composed of these three forces, is ‘shifted in the man of clay below the seven’. She refers to the dense physical body, which she calls the man of clay, in which we find these three forces represented.

Kundalini is in essence creative, and though but comparatively slightly aroused in the dense physical body, it manifests itself there as the sex urge. It resides coiled up like a serpent in the sacral Chakram at the base of the spine, which in its turn is a relay station for the similarly coiled up energy in the centre of the earth.

When awakened, Kundalini flows up a secret canal called the sushumna nadi in the spinal cord, and passes through each of the force centres or chakras in its journey. As it passes through the spinal centres in which the chakras arise, some of its force flows down the axis of the funnel of each, vivifying it occultly and thereby awakening the man to self-conscious existence on the inner planes.

When it touches the spleen centre it gives the power of travelling at will whilst out of the body. When it touches and opens the heart centre the power of Buddhic consciousness, if sufficiently unfolded, begins to flow through the neophyte at the physical level and the ‘mystic rose’ to bloom upon his breast; the powers of the Christ-consciousness then begin to manifest themselves in and through the personal vehicles. The throat centre, when vivified, bestows the power of clairaudience, or of responding to superphysical sound vibrations as well as to those physical sounds which are beyond the normal range. The brow centre, when open, bestows the faculty of clairvoyance, and when the coronal chakram, which is situated at the anterior fontanel, is opened, the interplay between the Ego and the brain is marvellously free, so that gradually the neophyte acquires the power of using his higher, spiritual consciousness simultaneously with that of the physical brain.

The manifestation of all these powers during waking consciousness demands a long and arduous training; it necessitates the complete vivification of the pituitary and pineal glands by means of Kundalini and its complementary forces. This process renders the glands hyperactive from an occult point of view and capable of responding to and transmitting into the brain—also rendered hypersensitive—superphysical rates of vibration and superphysical consciousness. After that, superphysical vision is a matter of focus of intelligence and of practice.

As Kundalini rises up the sushumna nadi, it is accompanied by two complementary forces, one positive and the other negative, which are called respectively, Ida and Pingala, Actually these two terms refer to two canals or passages in the spinal cord, along which akashic energies accompany the flowing serpent fire. These two oppositely polarized akashic forces meet and cross at each of the chakrams as they rise, and finally pass, one into the pituitary and the other into the pineal gland.

The Serpent Symbol

Here one recognizes the ancient symbol of the Caduceus. This symbol consists of a rod round which two serpents are coiled, with their tails at the bottom and their bodies winding in opposite directions up to a winged sphere, which crowns the symbol. The Caduceus is the staff which the god Mercury is said to carry with him in his capacity as messenger of the gods. It is the Grecian symbol of Kundalini flowing up the spinal cord which is the rod. The two serpents represent Ida and Pingala, whilst the winged sphere symbolizes the freed soul of the man who has awakened and learned to use these hidden powers. He does indeed become a Messenger from heaven to earth, for he ranges free in the inner Egoic worlds and brings to men the knowledge and wisdom of those lofty realms; technically he is known as a ‘Walker of the Skies’ (A cosmic interpretation of the Caduceus will be found in The Secret Doctrine, Vol. I, p. 600, 3rd edition).

This profoundly occult information is not given to us in order that we should try immediately to awaken Kundalini. On the contrary, we are strongly warned against any such attempt; it is of value, however, to study the subject academically both to avoid errors arising from misconceptions and to acquire valuable knowledge in readiness for the time when the hidden power is to be aroused.

Symptoms of Awakening Kundalini

Students sometimes find this force arising quite naturally and are prone to be disturbed by the somewhat unusual sensations produced. These are a sense of burning in the spine, a feeling of a rising or even rushing energy flowing up into the head, temporarily confusing the mind; movement, as of an insect walking on the skin of the forehead or scalp; a whirling sensation in the brain, throat, heart or solar plexus; the appearance of colours either in clouds or as flashes of light; and sometimes a curious sense of double consciousness in which one part of the mind is confused or distressed by the strange occurrence and another quite at peace and even in a state of exaltation.

There is nothing to fear in all this. The mind must be kept quiet, all meditative exercises suspended and the new experience observed with detachment until the hyperactivity of the mechanism of consciousness subsides and the first flow of the energy dies down.

It is of the utmost importance that no student of the inner life should ever concentrate upon Kundalini, upon the various centres or, specific parts of the body or brain; for in this practice great danger lies.

The purpose of spiritual endeavour is not the development of psychic gifts or magical powers. The goal is union with the Supreme and the power to perceive the one Life amid all the great diversity of forms. Here again the Bhagavad-Gita proves to be an unfailing source of guidance and inspiration. The true goal of seership is indicated in the following immortal slokas:

‘The Yogi who thus, ever harmonizing the self hath put away sin, he easily enjoyeth the infinite bliss of contact with the Eternal.

‘The self, harmonized by yoga, seeth the Self abiding in all beings, all beings in the Self; everywhere he seeth the same.

‘He who seeth Me everywhere, and seeth everything in Me, of him will I never lose hold, and he shall never lose hold of Me.

‘He, who established in unity, worshippeth Me, abiding in all beings, that Yogi liveth in Me, whatever his mode of living.

‘He, who through the likeness of the Self, O Arjuna, seeth equality in everything, whether pleasant or painful, he is considered a perfect Yogi’ (Discourse 6, Slokas 28 and 32 inclusive, and Sloka 47).

For this illumination, this fulfilment, the soul of the awakened neophyte is ever athirst. When once that thirst is experienced it gives him no rest. Life after life, a resistless interior impelling power drives him on. A vision of immortal beauty and perfection attracts and calls him; whilst throughout this great quest, the ‘light that never was on land or sea’ shines about him and illumines his pathway to that eternal bliss and peace which he knows awaits him at the end.—‘World Theosophy’.

Theosophy in New Zealand, Vol. 33, No. 3, 1972, p. 63

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The Rod of Hermes

Caduceus—Symbol of the Serpent Fire

Once upon a time, long, long ago as the ancient legend tells, the god Hermes came upon two serpents engaged in mortal combat. Placing his magic, winged wand—a gift from his brother Apollo in return for a seven stringed lyre—between the two antagonists, he so charmed them that they returned to harmony, equally intertwining both the rod and each other. And this, it is said, was the origin of the famous hermetic staff, the Caduceus, symbol today of medical science and the healing art. Possessed of his famous rod, Hermes became free of the universe from highest heaven to deepest Hades and, therefore, one may assume from the Law of Correspondences, from the Monad^{^[48]} to the physical body of man. Herein, I suggest, lies the secret of much of the power-bestowing knowledge concealed within and revealed by the myth of Hermes; for the Caduceus displays symbolically but with exactitude the interactive threefold power by means of which man may develop supernormal faculties and win freedom from the confining effects of incarnation in a human body.

The Caduceus itself is found to be a portrayal of the three pathways followed by the triple creative force in man which, when occultly aroused and forced to flow upwards along the spine from sacrum to cranium, bestows extrasensory perception. This sublimation achieved, man ceases to be a prisoner in the flesh.

Allegorically, he is freed from Hades as was Persephone by Hermes, staff in hand. The Caduceus, may I repeat, is thus no solid wand, but a symbol of the interharmonized and interactive creative powers in nature and in man.

Ancient Hindu sages gave to this form of the manifestation of the triple, divine energy the name of Kundalini, meaning ‘the coiled up, universal Life Principle’. They described it as a sevenfold, superphysical, occult power functioning in developed man by means of a spiral or coiling action, within and round the spinal cord but also throughout the nervous systems. When supernormally aroused as by yogic practices, this fiery force ascends into and through the brain by a serpentine path, hence its other name, ‘The Serpent Fire’. The ability is then attained to leave the body at will and to exercise other supernormal powers.

Much more may, I think, be learned by a study of the old Greek legend. Hermes is known, for example, as herald and messenger of Zeus in whose service he traverses without obstruction the regions of the air, the earth and the subterranean kingdom ruled by the god Pluto. He thus personifies the matured Initiate, the fully endowed Adept. The winged cap, also possessed by Hermes, may be interpreted as a symbol of both his complete freedom from terrestrial limitations and his realized oneness with the all-pervading, all-directive Universal Intelligence, the deific Principle at the heart of Cosmos, of planetary life and of man. The winged sandals both support this interpretation and add the element of swiftness of foot in the service of the Godhead. In this also Hermes represents perfected man, self-freed from all limitations of time and space, actively engaged in assisting evolutionary procedures and even at times hastening their completion. The nudity of Hermes may perhaps be interpreted as indicating total self-deliverance from all that could confine, whether spiritually, mentally or physically, of complete and unimpeded oneness with the divine and the faithful exposure of the whole self to truth. The god is thus seen not only as messenger of the Supreme Deity, but also as Hierophant of the Mysteries and prototype of those illumined Teachers who, age by age, visit mankind.

Hermes may thus be regarded as a model for all who aspire to Hermes-like stature and his supernormal powers. Very appropriately, did the mythographers of old, desiring thus to inspire and inform mankind, make of Hermes a favourite of gods and men despite his various pecadilloes[49] for he stole the cattle of his brother, Apollo, the girdle of Aphrodite, the arrows of Artemis, and the spear of Ares. He was always forgiven, however, being loved by all the gods and goddesses of the Greek Pantheon.

Modern Man Seeks Ageless Truths

Extended vision, the organs in the brain through which it functions and the subtle forces by which it is supposedly called into operation are becoming of increasing interest to modem man. Books and also articles in the daily press, the more serious types of magazines, scientific journals, and the latest developments in medicine and psychology indicate that a change may at this time begin to be occurring in the attitude towards supernormal faculties. Clairvoyance, clairaudience, awareness of events happening at a distance, premonitions of things to come which prove to be true, intuitive warnings against life-endangering courses of conduct—not to take a particular train, boat or aeroplane, for example—flashes of direct mental perception which solve mechanical, inventive, chemical, and other scientific problems—these are reported to be experienced by certain people nowadays. Children who are proving to be hypersensitive in some of these ways present problems to parents and teachers. A study of these phenomena and the application to them of theosophical teachings are thus not only of interest but are in harmony with the Third Object of The Theosophical Society and may be of much practical value.

These supernormal experiences are partly explained by theosophical teachings concerning evolution and the resultant changes which continue to occur in the human brain and nervous system. One of the five senses is said to be developed by each of the successive main or Root Races of men, five having already appeared so that man now possesses five senses. A sixth Race is at this time being born, and in consequence a sixth sense (ESP) now seems to be more generally evident than in former times.

Some (not all) men of science of today would appear to be thinking along these lines; for the supernormal faculties of man have for some time been undergoing careful investigation. The modem phase of experimental work into telepathy and other faculties may be regarded as starting with the work of H.J.F.W. Brugmans at Groningen (1920), Miss Jephson (1924) in England, and J.B. Rhine at Duke University, North Carolina (1930 onward). Dr Rhine, Professor of Psychology at Duke, whose contribution to the subject has been very considerable, published in 1934 a book entitled Extra-Sensory Perception, which described experiments in telepathy and telaesthesia and aroused considerable controversy.

G.N.M. Tyrrell, in England (1934-6) developed an electrical apparatus in which the percipient had to cognize in which of five closed boxes the agent had caused a lamp to be lit. An ingenious ‘scrambling’ device insured that the agent himself did not know which lamp he had lit by turning his selector switch, so that any signalling code, conscious or unconscious, would have been stultified. The conditions were virtually those of telaesthesia rather than telepathy, since no mind was aware which lamp was lit until after the choice had been made. Highly significant results were reported with one subject who was tested. At the same time Dr S.G. Soal, Lecturer in Mathematics at the University of London, began to carry out an extensive repetition of Rhine’s experiments with Zener cards, and during the next five years he gave individual tests to 160 persons and recorded 128,350 guesses. The results appeared to be in close accordance with chance expectation, and they were put aside.

A Strange Phenomenon

However, in the autumn of 1939 Whately Carington, as a result of observations he had made while doing some telepathy experiments with drawings, persuaded Soal to re-examine his records in order to ascertain whether any of the percipients had scored hits, not on the cards focussed by the agent but on the immediately preceding or following cards. The search revealed that two persons had shown highly significant scores on the preceding (precognitive) and following (postcognitive) cards, while their score on the actual target card was insignificant, suggesting a kind of displacement effect. This, of course, had to be confirmed, and these two percipients were retested. The first of them, Basil Shackleton, a well-known London photographer, was tested by Soal and Goldney over a period of two and a half years, and this displacement effect was confirmed. The most elaborate precautions were taken to guard against fraud and sensory leakage, such as unconscious whispering. In addition, a further curious discovery was made. If the rate of calling was speeded up from one every three seconds to one every one and a half seconds, Shackleton scored insignificantly on the target card and on the card one ahead, but began to score significantly on the card two ahead. Soal’s and Goldney’s original paper, which describes in detail the plethora of precautionary measures taken to guard against sensory leakage and fraud, should be studied by all interested in telepathy.

A Call to Mankind

In a statement on the purpose and the philosophy of UNESCO, Professor Julian Huxley, then its Director-General, wrote:

‘In general, education should pay special attention to seeing that borderline fields, especially those neglected by orthodox or organized science, are properly explored. As one example, we may take what is now generally called parapsychology—the study of unusual and at the moment scientifically inexplicable properties of the mind, such as extra-sensory perception of various kinds. The painstaking researches of one or two recent workers in this unpopular field seem to have established the reality of some degree not only of extra-sensory knowledge, but also of precognition. It is urgent that these phenomena should be thoroughly investigated, so that a new and more comprehensive scientific frame-work of knowledge can be erected.

Or take a somewhat different example, that of the astonishing control which, by virtue of elaborate techniques and exercises, Hindu yogis and other mystics are able to exert both over their bodily functions and their mental states. The general facts are undoubted, but neither the physiological and psychological mechanisms involved, nor the general scientific implications, are understood.

It would seem desirable to have careful studies made of the phenomena by trained physiologists and psychologists, including some who would be willing to undergo the training themselves. Not everyone would be suitable for this long ordeal; but the results ought to be of the greatest importance, not only in enlarging our scientific knowledge but in making the attainment of the spiritual satisfaction of so-called mystical experience more widely available to men and women of all countries’.

Intuitive Perception—The New Faculty

The mystical experience to which Professor Huxley refers is less objective in terms of extrasensory perception and far more subjective than are clairvoyance and clairaudience. Intuition is defined as the immediate and complete cognition or tacit understanding of any object or truth; perception without reasoning; the connecting link between ancient and modem philosophical knowledge. Other forms of intuition will become manifest as evolution proceeds. These will consist of extensions of such fairly common experiences as the spontaneous arising in one’s mind without reasoning of illuminating ideas in general and the discovery of the solution of particular problems with which one has been preoccupied. Though intuition has hitherto been regarded as not to be acquired by training, this view seems likely to undergo a change; for means are already being devised in American schools—and doubtless elsewhere—to bring about a development of the faculty, some scholars proving to be thus naturally endowed.

A theosophical view is that intuitions arise in the sixth principle or Christ-Nature in man, the seat of his spiritual wisdom and his consciousness of oneness with the inherent, intrinsic life in all beings and all forms. This vehicle appears at this time to be undergoing a development which is likely to render it increasingly effective as an instrument of cognition and research. The slow processes of physical observation and classification, mental analysis, deduction and induction will then become less and less necessary for the attainment of knowledge; for those in whom intuition is sufficiently developed will be endowed with an instantaneous implicit insight into every first truth. In later Races, these clairvoyant and intuitive faculties will be as consciously used and as fully controlled as are now the five senses and the mind.

The New Power—The Serpent Fire

The hitherto relatively latent force in the physical body of man intimately associated with this development, would seem also to be awakening into activity at this time. This, as we have seen is referred to in Hindu literature by the Sanskrit name of Kundalini, the power that moves in a serpentine path, also known as ‘The Serpent Fire’. H. P.Blavatsky writes concerning Kundalini that, ‘it is the ultimate hidden power in this Universe, the power which charges a Universe with Life, with Spirit; it is described as the Will and Mind of the One, the very Self of God. In man, it is sheathed with care, but man will learn to set it free, for it is the God in him, without which he would cease to be’.

The evolution of man is thus intimately associated with the awakening and action within him of this occult power; for as the Sixth and Seventh Races of men appear on earth, Kundalini will naturally and gradually awaken, vitalize and render hypersensitive appropriate cranial organs, chiefly the pituitary and pineal glands, but also the whole of the brain. The sixth and seventh senses, clairvoyance and clairaudience, will then be added to the present five. Some of the resultant faculties will be: positive clairvoyance in time, distance, magnitude; geometric or ‘all-sides’ vision overriding perspective; clairaudience and superphysical travel. To these will be added the power to perceive intuitively and then to pass through ‘the gateway of stillness’ into oneness with the hidden life within all of nature’s forms and to comprehend its mysterious activities. This will bring serenity, happiness, and supreme bliss. The union of time and space will be experienced as implicit and all will be known as here and now in the ‘ever-present moment’. Man’s basic delusion of himself as other than the universe will be dispelled since each human being will be known as embracing the cosmos in its totality. The all-important motive for living will then be ‘for others’ or ‘for everyone’. The universe will come to be experienced as absolute, undifferentiated Reality, an interdependent whole.

A Warning and Some Guidance Concerning Motives

All students are here seriously warned against attempts to arouse the Serpent Fire in the absence of a spiritual Teacher. They are, however, reminded of the occult maxim, ‘When the pupil is ready, the Teacher appears ’. Other conditions under which such occult development may be safely undertaken are: a selfless motive—to know more in order to serve more effectively; signs of a natural gift; guidance from a Teacher; a strong and healthy body; controlled emotions; a stable mind and physical circumstances, especially obligations, which both permit and point the way. Without these safeguards, such dangers could be encountered as self-deceit, pride, and the lust for place and power—perhaps the gravest danger—accentuated sensuality, grave indiscretion, nervous breakdown and distraction from the true highest goal in the spiritual life, which is direct experience of the oneness of the life in all beings and all things.

These dangers avoided, the development of supersensory powers may be safely brought about by regular meditation, the refinement of the body, particularly by a vegetarian diet and the abstention from alcohol and narcotics. All occult experiences and discoveries should, however, be severely tested against the demands of logic and established fact and according to the scientific method of rechecked observations and experiments objectively recorded with absolute honesty and without fear or favour.

The True Vision

The attainment of supersensory powers alone should on no account be made an end in itself, for seership is but incidental to spirituality. The highest vision is of unity, the highest motive is to serve, and the greatest power attainable by man is effectively to uplift, illumine, teach, heal, and serve one’s fellow men. Nevertheless, the way of direct knowledge does exist. Kundalini can be awakened and can bestow supernormal powers upon man which can then valuably be used in search of direct experience. There is a way of escape from the net of the transient into the freedom of life eternal. There is a life in which the fluctuations of terrestrial affairs are of less importance than a passing breeze. There is a light by which all things may be perceived according to true values and in perfect perspective, bestowing an unshakeable peace and happiness which no adversity can destroy.

Fulfilment, self-unfoldment, enlightenment, power to uplift and to heal, and above all a magnificent purpose in life—all these await the determined man of unprejudiced mind and selfless heart who seeks the truth and aspires to serve. It is indeed true that mighty powers lie latent in man and that they continually, if gradually, awaken from latency to potency and that the evolutionary possibilities and future of man are entirely without limit, as Wordsworth, speaking very theosophically, said:

Our destiny, our being’s heart and home

Is with infinitude and only there.

Harold Begbie wrote: ‘The advance of mankind is not towards mastery of mechanism and the elements, but towards self-masteiy. The field of enquiry is consciousness, the destiny of the race is spiritual, and the only happiness possible to the sons of men is a happiness of the heart’.

Compassion is indeed the outstanding characteristic of the advanced human being and this idea is beautifully expressed in the following poem:

The true citizen of the New Age,

Will let compassion control even the details of his daily life.

He will shrink from harming anything that breathes, because he will accept the Law of Kinship of all that lives.

Reading List

The Reach of the Mind by J. B. Rhine

New Frontiers of the Mind by J.B. Rhine

Handbook of Tests in Parapsychology by Betty M. Humphrey.

Extra-Sensory Perception after Sixty Years by J.B. Rhine, J.G. Pratt, B.M.Smith, C.E.Stuart, and J.A. Greenwood

Thought-Transference by Whately Carington

Science and Psychical Phenomena by G.N.M. Tyrrell

Human Personality and its Survival of Bodily Death by F.W.H. Myers (Introduction by Dr E.J. Dingwall)

Mental Radio by Upton Sinclair(Introduction by Professor William McDougall)

Journal of Parapsychology, Duke University Press, Durham, N.C.

Proceedings of the Society for Psychical Research, London Journal of the American Society for Psychical Research, New York

Theosophy in Australia, Vol. 58, 5 May 1970, p. 111

106
Theosophical Research

(The following are extracts from talks given in the session of Theosophical research in the 1966 Australian convention. Dr Jean Raymond was the convenor for the session. As Mr Hodson was not able to be present at the meeting, his contribution was tape-recorded before hand. These extracts are all unrevised by the authors.)

There are at least two forms of theosophical research which could very valuably be carried out. The first of these is rather specialized in form and would consist of direct occult investigation. This, of course, is dependent upon the availability of people with some form of reliable and scientifically tested extra sensory perception, or E.S.P., as it is called. If already developed, trained and tested for reasonable accuracy, say, four correct results out of groups of six experiments, then a wide field of research becomes available. An example is telepathy, one of the commonest forms of the activity of the psi factor, as it is called. How does it work? And how can the capacity for accurate telepathy both in transmission and reception be developed and what are the best means for practice and checking results? I, personally, find the Dr Rhine E.S.P. cards very useful in this respect.

Then, of course, a clairvoyant with either etheric or Astral, or better still mental, clairvoyance, could study auras at each level, watch and describe their changes under both induced and naturally produced psychic conditions—disturbances, joy, grief, sorrow, anger, irritation, and so on. In this I do not only mean like the pictures in Man Visible and Invisible and Thought Forms, but deeper, as to how these forms and changes actually arise and the connection between activity in the brain and the auras. Then there is the whole mechanism of psychosomatics from each end, i.e., from the psyche or the emotional and mental states towards the body and its functions, and in the opposite direction.

Then there is the whole field of electricity and electrical phenomena and theories, such as the corpuscular, the quantum theories and the concept of wave mechanics. These can very well be studied by anyone who has even etheric clairvoyance. Then, perhaps easiest of all, the Akashic records, meaning psychometry, a faculty possessed by far more people than is generally realized. For this you would need to have objects whose history is known and which if possible, are in some way remarkable like objects which are known to have been associated with very significant events. If you can get hold of such objects you could pass them round a group and let each one, without fear or favour, describe what images come to their minds.

Now I would like to make another suggestion about this psychometric clairvoyant research. If you are not careful you can waste a great deal of time due to the fact that the psychometrist picks up all kinds of uninteresting but related phenomena. Every object is surrounded by a mass of influences and akashically recorded memories, so it is good to have an object which is definitely connected with some important place or with some dynamic activity. Say to the psychometrist to whom you have given an object—‘now describe what you see or feel’ and he, or she, will reel off a number of answers. Wait until he gets to the one which is significant and say ‘now pursue that,’ otherwise you will waste a whole lot of time on matter which might be true but is not in line with your particular research. Of course, if you get some stones from, say, the pyramids or an ankh, or something from any famous place and try your group at psychometry, then that would be very interesting.

Dualism

This brings me to the second form of theosophical research which I think could be usefully carried out. This would concern the progress of scientific thought in all fields which appear to be in the direction of theosophical teaching. Take for example the problem of dualism or brain only in psychiatry. Orthodox psychiatry will not accept dualism. That is to say a consciousness operating which has a distinct existence apart from the brain. Orthodox psychiatry will not as yet accept that; it says everything arises in and functions from the brain. Now watch and see if that breaks down. It is an error, you see, and that is the kind of thing to watch for.

Then there are confirmations and apparent contradictions in modem knowledge of theosophical teachings, The Secret Doctrine teachings, etc., or the work of later investigators. I would advise you to be careful and not wholly and immediately accept an apparent contradiction, because scientific knowledge is never complete and never entirely final. The history of science is one of continual change, of the casting out of certain concepts and the enforced assimilation of new ones. So hesitate about accepting a contradiction, but if there is one then work it out.

Then there is the field of paleontology and anthropology, in connection especially with early man. This is right in the theosophical, and The Secret Doctrine, field. Collect the latest findings on this subject of early man, whether there is or was a missing link, or fossil remains thereof. It is a very interesting field. There is also the theosophical statement that the first humans were hermaphrodite. Is there a scientist who has suggested that this was the case in some early mammals, that they were dual-sexed and self-reproductive? At present the position is that whilst one scientist advanced the theory that earliest mammals were hermaphrodite later scientists tend to discount it.

Then, a rather lighter, but I think important, subject. Watch UFO developments, particularly for any single, acceptable and demonstrable fact. There is a wealth of sightings, some kind of evidence, some contradictory, some denied by the American Air Force, but all admit that there is a group of sightings, often by a number of people at the same time, some trained observers. It is worth watching this field. The correct title of UFO is Unidentified Flying Objects.

Own Research

I have been asked to tell you something of my own research work, and to do this I am obliged to bring myself into it. I don’t want to, but if

I am to talk about what I have experienced and done myself I really cannot avoid it. In my book The Science of Seership you will find a chapter written by scientists with degrees describing their tests of my capacity of clairvoyance, and they put it to very, very severe test indeed. Then you will be able to read another scientist’s report on my work in South Africa. Dr John Robinson of the Transvaal Museum took me out to the caves near Johannesburg where he and others have found remains of apes and ape-men. He took me out there without telling me in the very least what was going to be done, and he wrote up fully the account of the whole investigation, everything I said being tape-recorded.

One part of that research might be peculiarly interesting to you. Dr Robinson, being a scientist, tried to see how much I was reading his thoughts, because one of the doubts rightly held concerning clairvoyant research is that it is really telepathy and the investigator is picking it out of the directive mind. So this is what he did on several occasions. He gave me an object, my eyes were closed so I could not see what it was but it felt like a stone, and he said this is so and so, which was ape-man. He also projected the strongest thought-form of the ape man he could into my brain and held it there. Now I was obviously trying to psychometrise. Finally I said, ‘I am very sorry I can see no ape-man at all, I am stuck with an ape! ’ And I asked him, ‘Shall I throw it away out of my consciousness and do what you want; or what would you like?’ No, he said, go on with your study. Afterwards he told me it was ape. Now several times he did that and if you do any research I recommend it, even though it is a trick and laying a trap for the poor investigator. However, the work turned out to be sufficiently acceptable for them to publish it all as an episode of research and it will appear in a book which is to be published by the London Research Group.

Well, I have been engaged in many other fields of research but those I have mentioned will indicate the kind of work which can be done.

Theosophy in Australia, Vol. 3, No. 3, June 1966, p. 8

107
Matter, Gateway to Spirit

One pathway to Self-discovery begins with the investigation of physical matter. Proceeding from substance to substans, from crystallized light to primordial light, from atom to propellant power, one may attain to knowledge of the Self of both Universe and man. Occult physics can take one into the Solar Presence and reveal the operations of Universal Mind as it directs the mathematically ordered manifestations of cosmic electricity.

Experience of reality may be sought in two ways. In one, consciousness is freed from material vehicles, and in the other matter itself is investigated. Atoms, molecules, cells, their source, component forces and mutual relationships then become the centre of interest, matter being regarded as co-eternal and co-active with Spirit. Either method can lead to the discovery of reality, the choice depending partly upon temperament. Research by both methods is doubtless the ideal. It is important, however, that neither should be ignored and still less denounced as means of enlightenment.

Two Pathways to Reality

Meditation and contemplation leading to absorption in the Eternal Principle are possible to all men by virtue of their possession of the necessary instrument, which is the human mind. Penetration through molecule, atom and anu[50] to the hidden Omnipresence and the Light of the Logos within them is not possible to all men; for it depends upon the possession of both mental power and the necessary positive clairvoyant faculty. In occult physics comprehension is sought of the various manifestations of the essence of cosmic electricity. Visual investigation leads to the discovery of underlying principles and laws, and thence to Universal Mind. Union with that Mind results in understanding of the ineffable and hitherto unknown Cause. By studying the effects produced by the motion of forces, the occult physicist may enter those profound and sacred depths wherein ‘perpetual motion’ is ‘the Eternal Law, the ceaseless Breath of the Absolute’.[51]

The Mystery of Matter

Modem physics is an advanced branch of science. The physicist seeking truth about the Universe is probing into the nature of matter and finding many facts. As yet, however, matter remains a mystery the solution of which represents extraordinary difficulties. Professor J. Robert Oppenheimer, amongst others, describes the present position in atomic physics somewhat as follows: Atoms are found not to be atoms in the Greek sense of the word; they are both divisible and mutable. Even the relatively, recent concept of the atom as consisting of a central nucleus with orbital electrons—a miniature Solar System—has had to be modified since the discovery of the wave-properties of sub-atomic particles. The extraordinary observation was made that the path of an electron through a particular hole in a screen was influenced by the presence or absence of another hole it could have gone through but did not! Interference and diffraction patterns obtained for beams of sub-atomic particles virtually confirmed the view that in certain respects all such particles behave as waves. At present physicists are unable to visualize a satisfactory model of the atom; instead they use the statistical interpretation of wave-particle duality to predict its probable behaviour.

The contribution of a clairvoyant investigator is a complementary one. If as yet he cannot adequately measure the forces of which the atom is composed, he can see the superphysical and etheric effects they produce. He offers methods and an instrument of research not yet within the reach of the physicist. These are the unification of the consciousness of the observer with the force and the life within the object and the faculty of positive clairvoyance, which includes magnification by means of the etheric microscope within the force centre at the brow. This article does not deal with the existence, practicability and reliability of clairvoyance. Research which proves accurate when carried out alone, or when no one present knows possible results, supports belief in the existence of such an instrument.

Occult Research

What does the clairvoyant investigator find when the etheric tube is inserted into the mass of ‘atoms’ of which substance consists? Does he find molecules resembling a Solar System, with wavicles encircling central nuclei? No, so far as I know, he does not receive the impression of forces, particled or otherwise, moving orbitally in spherical or elliptical paths. Component forms are seen, and found to consist, amongst others, of transparent octahedral, tetrahedral, tulip bud, funnel, dumb-bell, cubic and corkscrew shaped molecules. Up to a certain degree of enlargement these forms appear real. Higher magnification, however, shows them to be illusions produced by swift motion. Spinning propellers can deceive the eye, but not the mind, by presenting the illusion of an almost transparent disc, which is dispelled by high speed photography. Somewhat similarly, magnification, of occult chemical atoms dispels the illusion of fixed forms, swift motion again being found to be its cause.

Swiftly moving, minute, lighted points are also seen in their turn proving to be susceptible of enlargement. Clairvoyant examination of their structure shows them to be heart-shaped and to have corrugated surfaces. The appearance of corrugation is produced by well-defined lines of force flowing spirally round, as also within, them and forming part of their structure. These products of moving energy are omnipresent, are referred to as anu in occult physics, and are regarded as the true ultimate physical atoms. Anu are found to be both free and confined within molecules.

How are anu themselves formed? They appear to be produced by the compression of energy, also particled, originating from a superior dimension or plane and coming from all directions. Three dimensional necessities are overridden in such a view, this being frequently observed when one is studying processes occurring at the edge of the physical world. Superphysical phenomena supervene, and at times the demands of physically conditioned mind for conformity with Euclidean and three-dimensional rules have to be ignored.

One general idea, amongst others, which has so far begun to emerge is that physical matter is atomic, its atoms (anu) being the product of a process of the compression or hardening of particled energy. Although perpetually in motion, anu become confined in different numbers, relationships and patterns to constitute the etheric molecules of the chemical elements. The force itself which is presumably responsible for both the formation and the movements of these particles does not appear to be any more visible by means of the brow centres in the etheric, Astral and Mental Bodies, than wind is visible by means of the physical eyes. A mental impression is received, however, of a wind-like, invisible force in rapid motion intimately associated with the movements of particles.

Whilst subjective experience must not be allowed to intrude upon observation and description of objective phenomena, it nevertheless occurs whilst such research is being carried out. The presence and directive action of Universal Mind as the Agent producing the phenomena are intuitively recognized, even whilst the attention is concentrated upon observation of the atoms and molecules of occult chemistry. The number and arrangement of anu in a chemical atom is inwardly known to be decided upon and brought about by Creative Mind.

Thus far the published views of the physical and the occult scientists concerning the structure of matter do not coincide. Fortunately, scientifically qualified Theosophists are investigating this question, and their work might well be regarded as amongst the most important contemporary activities of the Theosophical Society. This research cannot justly be regarded as duplication of work being done by non-Theosophists. On the contrary, only those well acquainted with the teachings of Theosophy can effectively carry out this particular task. In addition, only those possessed of the necessary occult faculties can assist in such investigations.

Available Theosophical teaching is of incalculable importance. Without valid occult research and the addition of the results to existent information, I do not believe that the Society can progress, win attention and bring about the consequent study and application of its teachings to the betterment of the lot of man upon earth—the all important motive. Theosophical Research Groups are, I am therefore convinced, of vital importance to the Society and may well receive all possible support.

The Theosophist, Vol. 80, January 1959, p. 251

108
Clairvoyant Explorations of Egoic Consciousness

The name ‘Ego’ is generally applied to the Spirit of man clothed in a vehicle called the Causal Body, and built of the matter of the Higher Mental world. This part of the constitution of man was called the ‘Shining Augoeides’ by the Greeks.

All the capacities which are acquired during successive incarnations in the mental, Astral and physical worlds are stored in the Causal Body. These are the ‘treasure in heaven where neither moth nor rust doth corrupt’,^{^[52]} referred to by our Lord.

Contact with the Ego in his own world might reveal him as describing his condition thus: ‘I lack nothing. Everyone and everything I want is here. I abound in light, in life and in power. Nowhere is there the faintest suggestion of limitation of any kind. Everything is eternally present in all its fullness.

‘Within me is a central heart through which light, life and power are continually outpoured; I am the heart and the life. The heart is the body—the body is the heart. I am a unit of consciousness without division or knowledge of separation. My being, which is light, is equally radiant throughout its whole existence, varying and changing only in intensity and in colour. Memory and anticipation are unknown. Past and future exist only in an infinite present. Centre and circumference, consciousness and form, are one’.

The Shining Augoeides

Clairvoyant observation of the Ego in his Causal Body shows that within the indescribable Splendour of outrushing power which is the ‘Shining Augoeides’, there is to be ‘seen’ the ideation of a human form. Its appearance is most clearly defined at the head and shoulders. The face is a glorified expression of the physical face of the incarnated man, and the eyes are ablaze with concentrated power and intelligence. The consciousness is vividly alive, radiantly happy, and at the same time calm and serene. Changes in it appear as great flashes of light and colour. Perception, expression and action are simultaneous. Cognition is instantaneous, complete, and unlimited as regards numbers of ‘objects’ and ideas apprehensible at the same time; for the Ego can ‘converse’ with any number of people at once, with equal perfection of comprehension and concentration.

Unification

Philosophies, principles and abstract verities are also comprehended instantaneously by a process of unification and identification of the whole being with the essence of the subject. The Ego knows a truth, for example, by becoming that truth, by changing momentarily into a living expression of it. When this is achieved, a great flash or explosion of light and colour occurs, and the Causal Body is greatly expanded; for ever after it bears the imprint of that truth and retains the power of repeating the expansion.

To aid our comprehension, let us endeavour to translate all this into terms of form, using the Ego of an advanced student of occultism as an example.

Imagine a central focus of consciousness surrounded by a shining aura, consisting of radiations of light. Within this focus is a glorified human figure, upon whose face is an expression of ecstasy and exaltation, as of a genius which is perpetually at white heat, and afire with the divine afflatus.

Within the radiation many ‘forms’ appear; forms of persons, alone and in groups, of Movements, of the ideation of a cathedral, church, mosque, or masonic temple, of systems of education, philosophy, art, or of an order of society. Moving majestically amid them all, many great angels appear as the companions and co-workers of the immortal man.

In the case of advanced occultists the resplendent figures of the Holy Masters of the Great White Brotherhood are present, together with the angel assistants by whom They and Their followers are attended in their labours.

Quality of Egoic life finds expression in the personalities of those sufficiently advanced to express it as an abounding love for all men, a general benevolence, an instinct for co-operation, idealism, altruism, service, and a tendency to see the principles lying behind external phenomena. As the capacity for response to Egoic consciousness increases, flashes of intuition illumine the thoughts of the Personality and produce an instantaneous realization of truth, a grasp of metaphysical conceptions, and a growing faculty for abstract thought.

Waves of Power and Light

The entire absence of limiting forms, of fatigue, or of pain, leaves him free to acknowledge the presence of visitors, to withdraw into himself for contemplation, and to send down waves of power and light into his Personality on occasions when special work is being done by the physical, Astral or mental man. A lecture, a study group, research work, literary and artistic effort and daily meditations offer opportunities for this of which the Ego never fails to take advantage.

Here, again, we find ourselves faced with a difficulty in describing Egoic consciousness for, paradoxical though it may sound, the Ego and the Personality are not two separate beings, but are one and the same.

The Ego puts down only a fragment of himself into incarnation, and as that fragment is ensheathed in ‘bodies’ of mental, emotional and physical matter, three pseudo-entities are formed.

The power, freedom and happiness described apply only to the Ego at his own level, and at such higher levels as he is able to contact.

At each descent of consciousness into the planes below a progressive deprivation of power, freedom and happiness occurs. The nature of Egoic consciousness is such that, although there are these definite limits to the range of its activities in the lower worlds, the Ego’s inherent capacity for self-expression, and his sense of abounding power, are in no way diminished by them.

Development of the Ego

During the period when the Ego is out of incarnation, he is quite powerless in the three [the physical, the Astral and the mental] worlds. During the process of descent into incarnation he builds the bodies in each of them which are his only means of contact with, and eventual mastery of, those lower worlds. Into each of these bodies he allows a portion of his life to flow, his consciousness to play, and his power to manifest.

Whilst, on the one hand, incarnation is a limitation, on the other hand it is an expansion, because it is an opening into a field of manifestation beyond that which is normal to him at his own level. The impacts and experiences which reach him as a result definitely enrich his consciousness.

In the early stages of evolution, as that of the savage, for example, the development of the vehicles in the lower worlds is so elementary that the amount of the enrichment received from one incarnation is exceedingly small.

This state of affairs continues through hundreds of incarnations, until a point in evolution is reached at which the personal vehicles begin to offer him a less limited field of activity and rich rewards for whatever force he puts down into them. Such rewards consist of added capacity at his own level, increasing mastery over his Personality, and growing powers of self-expression through each of his vehicles. On reaching that stage, the division between the abstract and the concrete mind begins to disappear.

As this phenomenon becomes more frequent and more marked, Ego and Personality turn their attention more and more towards each other. The Ego gains an increase of power to express himself in the lower worlds, is enriched by the added experiences which result, and so achieves a quickening of his evolution. The Personality, in its turn, begins to find within itself a never-failing source of light, life, power and knowledge.

Expansion into Higher World

Side by side with this increase in the range of his powers in the lower worlds, an expansion of consciousness into the higher world above that of abstract thought begins. The power and the radiance of the intuitional and spiritual levels illumine him, and he begins to repeat in those worlds the processes through which he has passed in the lower. He builds vehicles through which he is able to gain contact with, and express himself in, those lofty levels.

As a savage, his development is gained almost entirely by contact with the lower worlds; as a civilized man, he learns to acquire the added powers of Egoic consciousness; as an Initiate, he begins to withdraw from the lower, and to focus his consciousness in the higher worlds; as an Adept, his mastery over all is complete. He has learnt all that they can possibly teach him, and is free to leave them behind him for ever, to dwell in realms of consciousness in which their limitations are unknown.

No need hath such to live as ye name life

That which began in him when he began

Is finished: he hath wrought the purpose through

Of what did make him man.

Never shall yearnings torture him, nor sins

Stain him, nor ache of earthly joys and woes

Invade his safe eternal peace; nor deaths

And lives recur. He goes

Unto Nirvana. He is one with Life. Yet lives not. He is blest, ceasing to be.

Om, mani padme, Om! The dewdrop slips

Into the shining Sea^{^[53]}

Extracts from The Science of Seership, Chapter V, by Geoffrey Hodson.

Theosophy in New Zealand, Vol. 15, No. 2, 1954, p. 1

109
An Experience in Consciousness

‘Every Symbol Scintillates with Meaning’

Once when I was seeking to interpret certain symbols, I found myself in a region or level of the mental plane where the symbolic representations of formless powers and ideas exist. It was rather as if I had entered a Museum containing a collection of all the symbols which had been conceived from the beginning of man’s capacity to represent abstract ideas in concrete forms. Some of these were anthropomorphic personifications of the underlying principles, laws, forces and processes of Nature and so were in the likeness of the human forms of the epoch in which the symbols were conceived.

As I studied some of these figures, they seemed to be strangely artificial and static, rather like archaic carvings and statues. Among them were ancient Mayan, Aztec and Red Indian totem-pole-like figures. Others were weird Central African representations of natural forces, some in the form of snakes and animals. As I ‘wandered’ about this ‘Museum of Symbols’, ancient Egyptian, Chinese, Indian, Grecian, Assyrian, Celtic, Norse and other strange figures of the Mythology of the ancient peoples of the world were also to be ‘seen’. When, however, I gave close attention to any one figure, it tended to become alive, to glow within, to shine and even to move. Absorbed in the experience, I also saw such scenes as the moon rising on the Jumna, Sri Krishna playing on his ‘flute that maddens’, whilst all the while the gopis danced in the Rasa Lila, each one worshipping the same Lord who was both dancing with them and playing upon His flute in the centre of the circle.

‘Sleeping Beauties’

Whenever I turned my thought away from any one order of symbology and towards that belonging to another epoch and Race, I noticed indirectly that the previously observed personifications gradually became static again though perhaps never entirely so. It was as if they slept, or rather dreamed, awaiting but the touch of human thought to reawaken and bring them back into an active life in which again they played their allegorical roles.

As my thought changed from Hindu to Grecian mythology, I saw Perseus cut off the Gorgon’s head, then hold it aloft, and with it later turn the sea monster into stone, saving Andromeda’s life. The Minotaur came to life and Theseus played his mysterious part with Ariadne’s aid. Thus one moved mentally throughout this vast store of symbolic forms, and watched their movements and the akasha around them representing the formless powers, procedures and evolution of Universe and man, each personifying that which is ever impersonal. I even seemed to ‘hear’ the sound of their names as if they had identified themselves to me, thereby aiding me to understand, however, imperfectly, both the age-old system of teaching by allegory and symbol and part of the meanings of the personifications and symbols themselves.

Reality Approached?

I then tried—by thinking of the Logos ‘idea’—to rise above the many forms into formlessness. I did not wholly succeed, however, because the formless IDEA or abstract Deity tended continually to be ‘jewel-like’, resembling a living diamond built of light with many facets, angles and lines each having its own significance. The meetings and intersections of these lines were perceived as referring to the interplay of cosmic powers. The edges of the ‘diamond’ were partially veiled in light, though I saw that each face possessed its own meanings, and even its own name. Perhaps reality was being approached, and perceived, if only in terms of sounds—far off echoes, maybe, of the vast songs of creation, the song of life itself. So it the seemed, and still seems, as the experience is relived.

Incurably Objective!

Inwardly I sensed, but afterwards could not directly represent in language or even formal thought, the existence of an impersonal, imperishable Principle, the BE-NESS of the Universe. If I am not careful, however, I find that my thought of the One Power ever tends to slip back into, or become restricted, a vision of a living, radiant, divine Personage. Indeed, it would seem to be true that the formal human mind is incurably objective! also the symbol of the mace or club, and a Deity using it as if to break up rocks, hardened clay and sun-baked soil and realized that this is done (by internal forces, of course) so that all can be used again for a new cycle of creative activity. The Deity yielded the mace with a steady rhythm almost like a heart-beat—as if that pulse were also a similar microcosmic natural process, preventing the clotting of the blood. The mace, club or flail, then, may symbolize one aspect of universal force in action, Fohat perhaps, in one of its functions as the Destroyer-Shiva. The mace and similar symbols thus implies, I presume, that Nature, or rather Fohat, will not allow any form to remain in existence too long, nor any objective emanation ever to remain quite still. I saw arrows being shot into the air, and spinning discs flying to distant places on missions whereby systems of cyclic development are initiated. The Caduceus symbol was seen in motion, and not at all as a static object, and the Seven Stemmed Candelabra as radiating light and colour.

Looking back afterwards, the effort to see the reality behind the symbols and allegories reminded me—and still does so—of the process of choosing and playing a gramophone record, so that the static ‘disc’ (symbol) became a source of truth-revealing ‘sound’ (ideas).

Theosophy in New Zealand, Vol. 31, No. 2, 1970, p. 40

110
An Adventure into the Fourth Dimension

(2GB Broadcast, 27th July, 1952)

Is there such a thing as a fourth dimension or direction of space? If there is, is it possible for us to know anything about it? Before these questions can be answered we must know what is meant by the word dimension when it is used in this sense. It does not mean size. It means a direction of space. At present we can only imagine three directions, length, breadth and height. The room in which you are sitting as you listen to me is a three-dimensional building, it has length, it has breadth, and it has height. At once an interesting fact presents itself; for each of these three directions, as you will note, is at right angles to each other. This brings us straightaway to the very heart of the mystery of the fourth dimension. If there is such a thing, if there is a fourth direction of space, then it must be at right angles to our familiar three. Try to think of it, try to imagine it, and you will see how difficult it is. Can it be done? Science says it can; and Science says that human evolution is in fact leading us out of the limitations of our present three-dimensional universe into another kind of a world altogether.

Living in Flatland

What would we find if suddenly we developed fourth-dimensional sight? What would our world look like? Well, let us approach this question gradually and by easy stages, beginning with zero or no-dimension. This is indicated by a point which has position and no size. If we move our point say 12 inches we get a line 12 inches long. That represents one dimension. Now, if we move the line at right angles, meaning up or down, to the original direction for 12 inches we get a square. This is a symbol of two dimensions or flatland as it is sometimes called.

As we shall see in a minute, it would be very strange to live in flatland for we should only know length and breadth. Up and down would be inconceivable to us. We should be dwellers on the surface of things. However, we have grown beyond that. We can look at a flat photograph, for example, and in our minds we can turn it into a picture in depth. A dog, on the other hand, cannot do that. Show him a portrait of his master and it will be quite meaningless simply because his mind is limited to two dimensions as far as flat pictures are concerned.

Now let us move mentally out of flatland. If we take our square and move it in a direction at right angles to the first two dimensions for 12 inches then we will get a cube which is a three-dimensional object, having length and breadth and height. Now let us take the next similar step. To get into the fourth dimension, all we have to do is to move our cube in a direction at right angles to the existing three dimensions of space. Impossible, I expect you are saying. Quite so. The mind does find it impossible to think of a fourth direction at right angles to the familiar three. Let us try another way then, and see if we can get into the fourth dimension.

Instead of figures or forms let us think of beings with minds, as for example something which lives in a one-dimensional world which would for it, remember, consist of a single line. This creature could only go backwards and forwards. It couldn’t turn to the right or the left because there would be nowhere in the universe in which to turn. Up and down would also be quite beyond its imagination. Supposing two such beings—one-dimensional caterpillars, if you like, living in a groove—were out walking and they met, head on if you like, they couldn’t pass each other because there would be nowhere to go, no means of getting out of each other’s way. They could only move backwards and forwards on their line, which to them is the whole universe just as, for us, what we see is, or seems to be, the totality of existence and there is no fourth direction of space.

Now, we must not laugh at these one dimensional creatures for we have our own corresponding limitations, you know. In fact, higher dimensions apart, our eyes are deceiving us all the time. At a certain speed of revolution, the spokes of a wheel become blurred and even vanish as do the blades of an aeroplane propeller. First the illusion of a disc is produced, and later on only a kind of mist. Now, the first-dimensional creature would regard his limitations as imposed by the nature of space. So do we. These limitations, however, have no actual existence save to the consciousness limited to one dimension. Bestow upon one of those line dwellers—caterpillars—recognition of the second direction of space and his line universe with its limitations would disappear. He would know then that it never had any real existence, but was only a cross-section of the whole surface upon which he could now move.

Even so a second-dimensional creature, a dweller in flatland, cannot conceive of up and down. If a chalk line were drawn around him on the surface on which he lived he would believe himself to be entirely enclosed. One millimetre of thickness would be quite enough to give him the impression of a totally closed space from which there was no escape. In just the same way, one degree higher, we think we cannot get out of a closed room. But if there is a fourth dimension, then the room is open all the time, though we cannot perceive the way out.

So whilst the two-dimensional being is wonderfully liberated compared to the one-dimensional creature and has miraculous powers, nevertheless it is still very limited.

He cannot leave the surface on which he lives. He cannot make two right angle triangles from a draught board coincide even though he wore his whole life away in the attempt; for he can only slide them, and to make them coincide one must be lifted up and turned. This is something of which he could not even conceive; for there is no up and down in flatland.

Mathematics for Enlightenment!

Here again we also have our limitations. We think the past is finished, behind us, and that the future is as yet non-existent. We also cannot understand how there can be free will if the future already exists. Also our eyes deceive us constantly. Take for example a visit to the movies. Twenty-four photographs on celluloid are flashed every second on the screen. In order to achieve a smooth transition from each single picture to the next slightly different picture, the screen is blacked-out for l/48th of a second while it is replaced. That is, for one-half of the time a cinema audience is seeing a film it is sitting in total darkness without knowing it. If we estimate, for example, the number of man-hours spent in the British cinema each week as 75,000,000, over 37,000,000 of those hours are spent seeing nothing.

Supposing, however, that two very highbrow two-dimensional caterpillars got together and began to discuss the possibility of a mysterious third dimension, the realm of the soul and the abode of departed caterpillars! Supposing, still further, they meditated upon the idea and for a time entered the three-dimensional world. How could they describe it’? They could only say that it is at right angles to length, breadth and thickness. But if by meditation a two-dimensional being did enter the three-dimensional world so that it became normal, then the first and second dimensions, hitherto the whole universe to them, would disappear. They would be seen as abstractions, as illusions, produced by sense limitations.

Suppose then, that we have attained to a conception of fourth-dimensional consciousness, what would happen to our familiar world? Just the same, it would melt away into nothingness compared to the fullness of fourth-dimensional perception. And so we might press on dimension by dimension until infinity within and without is reached, ultimate reality attained. Is there really such a thing as a fourth dimension or direction of space?

Theosophy teaches that, whilst there are not actually any more than three dimensions in which space can be measured, there are additional powers of the human mind which, when awakened, reveal additional properties of matter. When this happens whole new worlds of knowledge and experience beyond and within those revealed by our measurable terms of length, breadth, and height can then be perceived. What we now call the future would intrude upon our present. Indeed, it does so sometimes and we call such foreknowledge a premonition. Probably at the centre of the created universe, the lateral, the vertical, and the horizontal, are blended into one cosmic direction which includes all. If we could find our way through to that elevation we should know the secret of life which cannot be fully understood by the intellect alone. ‘To get behind consciousness with consciousness, that cannot be done’ as someone has said. The intellect is incurably external, and if we would know more, then we have to find a way of developing and using higher powers of cognition than those of the senses and of the mind as we know them.

Such means exist, says Theosophy. They are latent in each one of us. They can be developed ahead of their normal time. Gradually, the time and space limitations of our normal physical existence can be overridden. Ultimately, the omnipresent ‘here’ and the eternal ‘now’ will be known. In this way the immortal, eternal Spiritual Soul of man can be discovered. So you will gather, I hope, that the study of mathematics is one of the roads to self-illumination.

Theosophy in Australia, Vol. 3, 4 August 1952, p. 11

111
Some Experiments in Fourth Dimensional Vision

With regard to the fourth dimension itself, I must admit that I cannot claim ever to have brought clearly into my brain-consciousness a time conception of this added dimension or direction in space. It appears that when the consciousness is translated from one plane to another, privation occurs, so that the realization of that higher condition is lost, though the memory of it may be brought over, translated into terms of the lower. This limitation may be partly overcome by self-training, but I have not yet succeeded in rising above certain apparently inevitable limitations.

From this point of view, therefore, the clairvoyant investigations are not entirely satisfactory to me. Mentally, I feel able to say that the fourth dimension could be described as within-ness or ‘throughth’, to accept the appropriate word coined by the late W. T. Stead.

Theosophy in New Zealand, Vol. 24, No. 3, 1963, p. 66

112
Music as Colour and Form

Amongst the many interesting experiences of our South African tour, one stands out as unique. It was attendance at, and participation as speaker in, the novel experiment of combining music and colour in the large concert hall of the Town Hall of Durban.

Powerful projectors threw changing colours upon walls, pillars and roof of the hall, each change representing as far as possible the presumed tone-colour of the various parts of the performance.

The courageous originators of this experiment were Mr Dennis Erwin and Mrs Alexander Buchanan, assisted by the Durban Municipal Orchestra under Mr Dan Godfrey. The concert was given on behalf of the Bachelor Girls’ Club (Cambridge House Hostel), and the Funds of the Natal Eisteddfod, and under the patronage of the Governor-General and Countess Clarendon, the Mayor and Mrs Percy Osborne.

Naturally, careful preparation of the public mind was essential; this was done through various public statements, chiefly in the local press.

The Address

First, I wish to express my sense of privilege in taking a part, however slight, in this the first experiment of its kind.

I feel that Durban and indeed South Africa may well be proud of the courage and the capacity of its people to originate, to plan and perform such an experiment—an ‘epoch-making experiment’—for to me this evening’s program presages the birth of a new art. One envisages in the future colour concerts, the performance of colour symphonies, variations on a chosen colour theme; and even colour solos. Such an art would open up new fields for composers and performers alike, and would bestow upon the world, new beauty, as its possibilities were explored, and as by experiment technical knowledge advanced.

Something, of the kind is already being attempted in America where, in connection with an organ, many-coloured lights are reflected from artificially produced clouds of continually changing shapes.

Such experiments require a certain courage; for courage is needed to meet the criticism and even scorn of friends and fellow citizens in the pursuit of a new idea. To the vision and courage here displayed this evening I, doubtless with many others of the audience, wish to pay my tribute.

Those responsible would, I think, ask us to listen primarily to the music; to regard the colour as of secondary importance, as an accompaniment to be observed as a setting to the musical program.

With these few words on behalf of those who dreamt this colour dream, I must now proceed with my talk on music as colour and as form.

My task is to expound the concept that every sound is accompanied by a definite colour, even though that colour be invisible to us. Furthermore that every colour seen is accompanied by a sound. These supplementary effects, though normally incognizable, can nevertheless be heard and seen by those having extended hearing and vision.

Approach to this fascinating aspect of musical study may be made from three directions, the material, the spiritual and the psychological. The material starting-point is the known scientific fact that sound produces form, as witness the figures of Chladni. A violin bow drawn across the edge of a sand-covered glass plate causes the particles of sand to leap into the air, afterwards to settle down in geometrical designs differing according to the note. Thus we know that in an appropriate medium sound produces form.

The spiritual approach is that Word, the utterance of which brought all things into being. ‘In the beginning was the Word, the Word was with God, and the Word was God’, say the scriptures, describing the origin of the universe. Then we are told that ‘God spake’ and the form worlds appeared. This allegorical description of the genesis of the universe by sound is based upon scientific laws which are now known. The material worlds are not built of solid bricks, but of electrically charged corpuscles. Behind the appearance of solid matter exists flowing energy, the rapid movement of which produces the illusion of the solidity, e.g., bow-string. So also the flowing power of the Word of God, which when uttered initiates creative processes. The Word is creative energy emitted spiritually as ‘sound’; this energy comes forth on an almost infinite variety of frequencies or notes, each representing a type of physical substance and form. The creative Word therefore is a mighty chord, nay more, a motif in the key of our particular universe. This Word the Divine Musician utters with creative intent ‘in the beginning’; virginal matter responds, as does the sand upon the glass. Differentiation occurs, forms appear, each a manifestation of creative energy, each a projection of an archetype or divine ‘idea’.

Upon that basic theme of His universe, the Divine Musician may be thought of as composing variations; change occurs and the evolutionary process is established; The first crude forms improve as He, ever creating, ever composing, continually makes manifest His creative power.

Thus behind all creation, all light, all colour, all form, there is sound, the uttered creative Word. Life is indeed a song; creation a wondrous symphony; health and happiness attunement; disease and pain effects of discord.

The music made by man is a time-and-space manifestation of this eternal song of creation; it too produces light, colour, form, and this brings us to the third approach to our subject, the psychological. Most of us who love music find in it far more than sound alone. We enjoy music not through the ears alone, ravished though they may be by the works of the great masters; not through the mind alone, delighted and uplifted though our intellects may be by the artistry, technique and method of composer and performer alike. In addition to these responses, there is a third which may be termed the psychical, since it arises in the soul, the psyche in man. This response differs greatly with the individual; for just as we vary in our capacity to respond physically to music—our ability to hear inner parts, overtones, harmonies, to perceive canon, fugue, and tone colour—so also do we differ in our capacity to respond emotionally and mentally to the more subjective effects of music. This is true not only of music generally but of individual response to different composers and different works. One person is uplifted, almost exalted, by certain passages of Wagner which to others remain but masses of jumbled sound. Some are unmoved by the clear beauty of works of Bach and Beethoven which have power to elevate others into super-sensual states of consciousness.

Capacity thus to respond, though innate in all of us, depends much upon our musical education. Here I feel a great responsibility rests upon teachers of music. Surely they should teach not only performance and appreciation, but also an understanding of the emotional, mental and spiritual content of various works. This is of much importance, for response to the inner content of music always brings with it a deepening of the spiritual life. The bestowal upon us of this inner enrichment is, I submit, the true function of every art. Capacity for this deeper enjoyment of music can, I feel assured, be developed; more easily in the young perchance, but also, in every one of us. Practice in the visualization of the tone-colour and form of a phrase, an air, and later a complete work, definitely increases one’s capacities in this direction. Added to visualization may well be the association of music with subjective experiences, such as calm, peace, heroism, happiness: and exaltation.

Some people quite naturally conceive of the tone, colour, form and intention of a work. I have even met those who readily perceive interior effects of music as flashing light, as colour, changing with every note, chord and phrase; as form, built and rebuilt as in a sonata by motif and variation.

I myself have some slight faculty in this direction, and, as the program states, have responded to the suggestion of musicians that I should endeavour to develop and use it for the study of music.

The subject is a large one, not to be dealt with at all adequately in the brief period allowed to me. After repeated experiment the following principles would seem to be established:

Each note when sounded, whether from instrument or voice, releases energy. This can be perceived as light, varying in colour with every note.

Each chord when struck also produces light, but of many hues, shining about and from the source of the sound.

Each air, motif and phrase produces a form [which] is a constant; it is built of flowing sound forces, themselves also visible as many-coloured light.

Each composition produces a complete form composed of many sub-forms, the whole shining as if lit from within, and changing in shape and colour with every change of key, chord, phrase and theme.

Great works produce great symmetrical forms reaching even to a height of one hundred feet, and rising as the work proceeds. These are intensely glowing as if a measure of the fire of the genius of the composer were incarnate within them, adding a higher beauty and giving a greater permanence to the music form.

Certain works of Wagner produce massive, craglike, mountainous forms; of Mendelssohn light, brilliant, cloud-like structures with waves and streams of colour rippling over the surfaces. Such forms last for many hours after the performance has ceased, continuing in the inner worlds as objects of great beauty. Solos produce a ribbon of connected note-form, and each varying, in colour, size, and shape, with the note, time and tonal quality. These ribbons sometimes wind themselves round the music form of the accompaniment, and sometimes flow out from their source into the air.

Should the composition be imperfect, partially or not at all inspired, this also is reflected in the imperfect shape and the dull and ill-blended colours of the music form. Debased music produces ugly interior effects; it is an evil thing, a prostitution of a sacred art, a defilement of the temple of beauty; it degrades those who compose, perform and answer to it.

Just as within all music forms it would appear that a measure of the creative power of the composer is incarnate, so also the interpreter, if he too possess genius, may add his fire to the glowing, flame-like forms, ensouling them with his life. Thus the true artist enhances the power of music to give pleasure, to uplift and inspire those who hear him perform.

Such genius is truly divine, such art a sacred rite; for the creative fire in God and in man is one fire, one flame.

When a genius composes, the Great Composer whose composition is the Universe inspires, composes through him, for this is the meaning of genius.

When a true artist performs, interprets, an inspired work, he too becomes inspired. God plays or sings through him. Divine power is in his music, divine light shines through the forms which he re-creates.

These are the principles.

So with every art; the artist is as a High Priest in the temple of Beauty, on the altar of which God as Beauty is shrined. For there is but one Supreme Artist which is God; one work of art which is the Universe and all that it contains. Such in part are the results of my attempted study of music as colour and as form.

The Theosophist, Vol. 56, Part 1, 1934, p. 79

113
Is There A Link Between Orthodox and Occult Chemistry?

(This concerns Occult Chemistry and one particular aspect of this topic.

Dr Besant and C.W. Leadbeater for many years carried out occult research into the structure of matter. One of their findings, more especially, has given rise to much questioning and therefore need for explanation. This is their persistent discovery and report of geometrical figures associated with every one of the elements which they examined.

In association with scientists, Mr Hodson has carried out the same research and, interestingly, with the same result. He is, however, very loath to speak about his own inner life and what he calls his minor experiences and discoveries. On this occasion, however, he has consented to speak about these geometrical figures and take us with him into his experiences in such research.)

The subject is so broad, deep and important and my information so slight that I am really hesitant to give even a brief comment upon it. However, I have been especially requested to do so, and shall tentatively advance an idea. Ideally, an introduction should come first, for one cannot assume that all those present have made a study of Cosmogenesis, the formation of atoms, the structure of physical matter and the book Occult Chemistry. Those who have not done so will, I fear, find my necessarily brief references to these teachings to be almost incomprehensible.

Those of you who have become familiar with the research work of Dr Besant and C. W. Leadbeater will know that amongst other investigations they turned their attention to the structure of matter, the formation of atoms in pre-cosmic Space, and the resultant effects at various levels and down here in the physical world. One of their discoveries is so very strange that it cannot as yet be in any way related to the present views of atomic physicists concerning the structure of matter at the gaseous, liquid and solid levels. This is the consistent appearance of geometrical forms in association with chemical elements.

I was not going to say much about my own small efforts in this field, but can now mention this point. Whenever by use of the ajnic microscope one penetrates beyond the solid, liquid or gaseous state of an element presented for investigation and reaches into its Etheric Double and magnifies that until molecular combinations begin to be conceived and seen, in every case a very dynamic geometrical figure presents itself. During my experimental researches under a scientist, great care was taken to avoid either any kind of mental telepathy resulting perhaps from preceding examination of diagrams in the book Occult Chemistry. By this means, an entirely empty mind was brought to bear upon the particular studies. In all cases, however, certain figures were seen which tallied with those illustrated in the book Occult Chemistry. I have not hitherto written or spoken about this at all as yet, not feeling ready to do so, but at the special request of the General Secretary, I offer a tentative explanation of these geometrical figures, highly oversimplified and purely for free consideration. I hope the accompanying diagram may help those unfamiliar with the subject.

The presumed Divine Emanator of Universes, when active, is said to function according to three modes, which may have given rise to the trinitarian idea of the Logos—Father, Son and Holy Ghost or Creator, Preserver and Destroyer. In essence, however, the First Logos must be conceived as a unit, a triune Deity. According to Theosophy the three Aspects are as follows: —

The Logos as Source and Projector of the electrical force which form atoms in hitherto pre-cosmic Space. Think of the triple Logos diagrammatically as an equilateral triangle (diagram) and from one angle at the base a vertical line ‘descending’—representing this projected force, and reaching the physical plane. Thus the triple Logos exists and functions as Source and Projector of an electrical force which in Tibetan is called Fohat, and as already stated, this is the former of atoms in hitherto pre-cosmic Space. This is the primal preparation of the field in which a Universe is to be emanated and formed.

(1)

(2) The Logos also exists as Fashioner or Shaper of forms. This is God the Conceiver, presumably also God as Geometrician, Architect and with the aid of the ‘Gods’, the Builder.

The design for each element and every form is thus presumed to pre-exist in the Major Logoic Mind, which in Sanskrit is called Mahat—Universal Mind, the Archetype of everything that is ever going to appear at all phases of development, right up to the concluding highest degree of perfection attainable by the end of the Manvantara. The model or Divine ‘Idea’ in the Platonic sense thus exists in an archetypal form at the level of the Divine Mind. This is the everlasting Reality of Plato, all else being regarded by him as transitory and so unreal.

In addition, the Logos exists as the Source of life, with which we are not concerned this evening. We are only concerned with Fohat and Mahat acting in unison, as is suggested in the diagram.

Let us now go back to the very beginnings, when the darkness of Pralaya has drawn to a close, all being silent as when ‘darkness was upon the face of the deep’. Then, apparently, the cosmic hour strikes and the emanated First Logos moves into action. ‘The Spirit of God moved upon the face of the waters. And God said, Let there be light’ (Genesis 1:2,3).

All occurs from within outwards, please remember.

The first event, apparently, is the emanation or projection of the atom-forming energy, Fohat, this being projected into space and substance. It penetrates, very gradually according to our time sense—though possible in the twinkling of the Divine eye actually through degrees of density of matter until the densest on our Earth is reached—the physical.

What actually is Fohat said to do? It sets up spinning vortices in pre-cosmic Space, or ‘Fohat digs holes in Space’ (The Secret Doctrine), and these are the primordial atoms. These vortices are produced on all planes right down to the first sub-plane of our physical ether—Ether 1. They eventually combine to produce the chemical elements at the gaseous, liquid and solid levels of the physical plane, enormously long periods of Solar time being involved.

It is at this point, one may perhaps presume, that Mahat influences these combinations, which eventually form the chemical elements according to Logoic archetypal thought. If this is so, it may possibly explain how it is that when C. W. Leadbeater and Dr Annie Besant tried to examine the procedure, at that point they always saw a geometrical figure; for Fohat does not operate alone, since the Divine Mind, or Mahat, is also operative in Space, and these two may be thought of as acting in unison. Thus it would be the Divine Mind with its archetypal concept, which produces the forms down at the etheric level and the model of each of the physical elements, and that model generally tends to be geometrical in form. I suggest, therefore, that what is then seen is a combination of the interactive Fohat and the archetypal model as both exist at the physical-etheric level—one is the noumenon of cosmic electricity and the other a projection of Logoic thought. The resultant forms in etheric matter reflect the Divine ‘Idea’, and are geometrical—‘God geometrises’.

Take the carbon atom, for example. The investigators, having penetrated through the dense solid substance, become aware at the etheric degrees of density and perceive a geometrical form—in this case an octahedron. This is not to be thought of only as one of the familiar Platonic solids, but as a tremendously dynamic eight-sided figure formed by the flow of Fohatic energy under the influence of the Archetype. Outward through each of the sides from the centre, force is seen to be rushing somewhat in the form of funnels.

The physicist, however, is concerned only with electrical energy within the range of his instruments and mental concepts. He does not, cannot, come into contact with the etheric and superphysical aspects of molecules and atoms. Neither can he be aware of the presence of a conserving life-force within. Hence the figures are invisible.

May I add my own conviction to which I have come after a great many hours—strenuous hours—of attempted clairvoyant examination of different elements—that at some level between the point of emanation of inter-active Fohat-Mahat on the plane of Adi and its manifestation at the physical level, the geometrical forms have an actual existence which is specific and constant in relation to each chemical element. At any rate I have consistently found this to be the case.

I thus have reason to believe in the possession of occult powers of perception by Dr A. Besant and C. W. Leadbeater, since in this field also, I have experienced something similar to that which they reveal. I do not accept in the least the derogation of C. W. Leadbeater as a ‘self deluded man’, but regard him as a great Occultist and Gnostic in the highest meaning of that term.

Theosophy in New Zealand, Vol. 30, No. 2, 1969, p. 38

(See C. W. Leadbeater—Great Occultist, compiled by Sandra Hodson.)

[Compilers Note: For scientific vindication of Occult Chemistry, see the book Extrasensory Perception of Quarks by Dr Phillips who is a particle physicist. For a simplified version of that book read, Occult Chemistry Re-Evaluated by Dr Lester Smith a noted biochemist and Fellow of the Royal Society who has worked closely with Dr Phillips.]

114
The Clairvoyant Study of Motherhood

In order that the ideas which I am about to put forward may be more easily understood, I propose to present a brief statement of their place in the fundamental philosophy upon which they are based. The purpose of human existence in the flesh is that of growth. As a result of repeated incarnations in human form, the immortal Spirit which is Man eventually attains to a standard of perfection which has been set for him by that Major Intelligence of which he is at once a projection and a part.

Each incarnation in the flesh is in reality a fifth part or stage of a cycle of existence. This cycle opens at the time when the immortal Spirit, which is man clothed in that undying principle which the Greeks called the Shining Augoeides, under the impulse of the divine will feels a thirst for wider powers of self-expression and an urge to enter new fields of evolution. Under that impulse, he projects a portion of himself downward into levels of matter more dense than those upon which he normally resides. Assisted by certain intelligent agents of the Logos, he builds for himself vehicles of expression in the worlds of thought, of feeling, and of physical matter. When the process of building is sufficiently advanced, he is born as a helpless infant and enters upon the physical stage of the life cycle. After that stage is completed, the process of descent is reversed. The physical body is cast off, its material disintegrates, and the man then finds himself functioning in his emotional body; that vehicle in its turn wears out and is laid aside, leaving the man with no vehicle of consciousness lower than the mental level. Likewise the mental body eventually disintegrates, and that portion of himself which was put forth at the beginning of the life cycle is then withdrawn, bearing with it in terms of memory and capacity the products of all the experiences through which the man has passed.

Then follows a gestatory period, during which all experiences are translated into faculty, into powers and gifts, and are added to those which have already been developed in previous life cycles. When that stage is over, the thirst for new experience is felt once more, and the process is repeated over and over again until the time when every possible power has been unfolded, every human lesson learned. All necessity for birth has then been transcended and a new phase of unfoldment begins: man enters the super-human fields of evolution, continuing there his long pilgrimage back to That from which he came.

Such is the story of the prodigal son, who is man; such is the philosophic basis for the ideas which 1 am about to expound. They are not put forward in the least as dogmatic assertions, but rather as suggestions. They represent the age-old teachings of the Ancient Wisdom tested and examined by the occult researches of an unbroken succession of investigators into nature’s hidden mysteries.

The faculty used in such researches is that known in modem days as clairvoyance. By ‘clairvoyance’ I do not mean to imply conditions of mediumship, trance or any of the supposed phenomena surrounding the spiritualistic concept of psychic powers. I refer to the positively controlled seership which is latent in every man, and is awakened in the few, (I have written of this subject in The Science of Seership).

Clairvoyant research discloses the fact that amid the myriad of atoms of which the three mortal bodies of man are composed, there is one in each of them which does not share in the general dissipation of material which occurs at death. These three permanent atoms—the physical, emotional and mental—are attached to the Ego or spiritual man by a thread of light, and they become the storehouse of all the experiences through which the man passes in each of his three vehicles. All these experiences are indelibly implanted upon these atoms in terms of power of vibratory response. Nothing that happens to the man is ever lost, but is permanently imprinted upon the atoms of which his bodies are composed.

We may picture, then, the opening of the life cycle—at which point the Ego is making ready to plunge once more down into the material worlds, in search of knowledge and of power. Hanging below him on a glowing golden thread are his three permanent atoms, each quiescent during the gestatory period, but now answering to the thrill of his life.

Under that impulse each becomes a magnet and draws towards itself material appropriate to the type of vibrations, which it is emitting. By this means, as the months of prenatal life are passing, an agglomeration of matter is gathered around the three permanent atoms and is gradually organized into a vehicle of consciousness—one in each of the three lower worlds. This attraction of material appears to be governed by electro-magnetic laws, and the result of it is that each vehicle is built of matter which is exactly appropriate to the development and needs of the man himself. It follows, therefore, that injustice is impossible, and the bodies with which we are equipped represent absolute justice for each one of us.

This process, however, is not entirely automatic; for clairvoyant observation reveals the presence of intelligent beings who are guarding and guiding the growing vehicles.

One of the most striking results which follow the awakening of the clairvoyant faculty is the discovery of the fact that the human race is not the only order of intelligences using this planet and Solar System. In addition to the growing mineral, vegetable, animal and human consciousness, there exist many other orders of beings evolving side by side with the known occupants of our planet and mingling in varying degree with them.

One such race is that called in the East by the name of Devas, which means ‘Shining Ones’—so called because the bodies of its members are built of material which is self-luminous. These ‘Shining Ones’ are the angels of the Christian Scriptures, and they constitute a parallel stream of evolution existing side by side with the stream to which we belong and, though normally invisible, very closely associated with ourselves (I refer those interested to my books: The Brotherhood of Angels and of Men and The Angelic Hosts). For our present purpose it is sufficient to say that the body used by both the human and the angelic races is apparently taken from the same model, for angels appear with human forms, human faces; their expression differs from our own, however, in that their countenances are stamped with a super-human beauty and ‘other-worldliness’.

To return to our subject, members of this race were found to be assisting in the processes of human birth. As a rule, it would appear that at least three members of the angelic hierarchy are present from the time of the opening of the life cycle. One of these operates from the Higher Mental level and is in possession of fall knowledge concerning the karmic situation of the Ego about to incarnate; he co-operates with his subordinates at the Lower Mental and emotional levels, and passes on to them sufficient knowledge of the particular aspect and measure of karma which is to be worked out in the forthcoming incarnation.

An understanding of their work will, perhaps, best be grasped from a brief account of the activities of the deva working at the emotional level. The function of this being is to supervise the construction of the Astral, Etheric and physical bodies. In the pursuance of his tasks he continually endeavours to produce the best possible result which the karma of the individual will permit. For the most part, he achieves this by enclosing the growing forms within his own aura, allowing his own potent and vivid life-force to play upon, purify and vitalize them; by this means, also, he insulates both mother and child—particularly the latter—from the effects of external adverse circumstances, maternal shocks, emotional disturbances and inharmonious psychic environment. He remains in this close contact up to the very moment of delivery, watching the increase in the size and development of the bodies, taking advantage of every favourable circumstance and serving as a channel for the force of his hierarchy to the embryo. In addition, he pays the greatest attention to the process of linking the consciousness of the Ego with that of his vehicles. The extremely fine adjustment that is necessary for the perfect working of the super-physical and physical mechanism of consciousness is brought about by his agency.

The etheric and physical bodies are built by a dual process: this is partly automatic and partly the product of the semi-intelligent activity of a number of subordinate workers called nature-spirits. These tiny beings, who stand on the lower rungs of the angelic ladder of evolution, fulfil the office of builder in our worlds of form.

At the formation of the zygote or first cell, from which the foetus develops, and the attachment of the permanent atom, a distinct vibration is emitted from that composite body. This vibration belongs to the order of sound; though not physically audible it is occultly discernible, and is seen to produce the following effects:

1. The insulation of the sphere of influence within which the building operations are to occur.

2. The magnetization or specialization of all material within that sphere.

3. The production of an etheric form which is the mould into which the new body is to be built.

4. The calling of appropriate nature-spirit builders (i.e., those on that particular wavelength).

These builders, called by the fundamental note of their own nature, enter the insulated sphere; they find within it an atmosphere peculiarly suited to them, in which they can conveniently work, and material which has been magnetized to the same wave-length as themselves—as the result of the original emitted vibrations. They then work like a hive of bees: they absorb this material, assimilate it and implant upon it still more definitely their own specific vibration, and then deposit it in and around the growing form. The position which this material assumes is governed by the lines of force which represent etherically the shape and structure of the body-to-be. Free matter is also being attracted into position by similar laws. As the different types of tissue are to be constructed, such as bone, nerve, brain, muscle, etc., further modification of the original vibration is emitted and governs both the choice of material and its arrangements in the body.

The foundation on which the body is built, as also the planet and Solar System, is not a foundation of solid matter but of flowing electro-magnetic energies. Just as man reaches the standard of perfection set for him by association with and mastery of matter, so the angelic hosts reach their goal by association with and manipulation of these flowing energies and forces of the Solar System. In the process which I have just previously described we see them at work.

When the eighth month is reached, a change begins to occur in the appearance of the emotion-deva; gradually the semblance of a bright blue cloak is to be seen covering his head and shoulders as he assumes more and more the likeness of the Madonna. The Astral, Etheric and Physical Bodies are held by him with a tender and reverent embrace: the blue mantle rests upon the mother, and to those who can see, a vision of wondrous beauty is revealed as this change becomes more and more marked. (I use the masculine for convenience only; the deva is a-sexual.)

Investigation shows that this remarkable phenomenon is the result of the work of the feminine aspect of the Deity, of whom all women are representatives and in whose service every mother officiates. This aspect of the Logos has been represented in our planet by a succession of great Beings, known to the ancients under various names, such as Isis, Ishtar, Venus; and, in our own times, the Virgin Mother of our Lord, [from ‘American Lectures’]

Theosophy in Australia, Vol. 31,12 December 1943, p. 265

115
A Threefold Birth

(Clairvoyant observations of prenatal phenomena associated with triplets at approximately 5 months.)

A problem regarding multiple births concerns the number of Egos present. Are the plural bodies manifestations of one Monad-Ego or is there one Ego for each Personality? This was the main question in my mind as I was granted the opportunity of visiting a mother-to-be, within whom three distinct bodies were being formed.

At the opening of each new incarnation, the Ego to be reborn turns its attention towards the physical plane and physical life from which it hopes to attain new faculties and to advance farther toward Adeptship. Whilst this attention projects a Ray of Egoic power, life and consciousness ‘downwards’ in terms of density of matter, the process actually occurs from within outwards. Diagrammatically, and perhaps to some extent correctly, the movement may, however, be described as ‘downward’ in space. The Causal bodies of the Ego to be born and the mother-to-be practically coincide during prenatal life. The embryonic mental, Astral and Etheric Bodies, as also the etheric mould, are within the mother’s physical body and interpenetrate and surround the growing foetus.

In the case under observation, three Egos, and so three sets of permanent atoms, three rays of power, one associated with each embryo, three building angels at the mental level and three at the Astral level and three etheric moulds, were found to be present. Only one Presiding Deva at the Causal level seemed to be needed, one alone apparently being sufficient to administer the process of the apportioning to the new personalities of the pleasure-giving and pain-producing karma generated in preceding lives, and to supervise the processes of building the bodies and inducting Egoic consciousness into them. Thus, as far as I could discern, three distinct individualities and pairs of building devas were present in this case of triple conception.

The mother’s Mento-Astral aura was greatly expanded to at least double its normal size and was radiantly beautiful. At this fifth month period, the Madonna blue sheen^{^[54]} was beginning to appear in the upper part of her aura. Her throat, heart, solar plexus and spleen chakras were more especially hyperactive. Superphysical pranas were flowing into her in extra measure through throat and solar plexus and physical prana through the much enlarged astro-etheric spleen chakra. The heart chakra was chiefly activated from within by Egoic forces from manasic-buddhic levels, the whole aura being charged with added pranic and superphysical forces.

The Ego of the mother-to-be was exalted by intimate association with three loved Egos, with the Arupa and Rupa devas and the activity of divine (macrocosmic) creative power (Fohat) within her whole being, the aura being rendered radiant and pure thereby. Two of the reincarnating Egos were, I rather think, incarnate as her brother and sister in her last life, whilst her association with the third probably dated from an earlier life. All are, however, very closely linked to her.

The etheric body elemental and the building nature spirits concerned with cell building and rebuilding and regeneration were intensely active both upon the mother’s body and within the etheric moulds upon those of the babies-to-be.

Three healthy babies were later born.

I have given here only a brief description of my observations, in this particular case. A more complete account of the processes of the descent into incarnation is given in Lecture Notes, Volume I, Occult Powers in Nature and in Man and in The Kingdom of the Gods.

Theosophy in Australia, Vol. 44, Issue 8, August 1956, p. 156

116
The Descent of the Human Ego into Incarnation

I will not take up your time in going over what we all know so very well—the situation in the world concerning woman, womanhood and the maternal and paternal functions. We all know that the position is deplorable and is chiefly characterized by the absence of reverence. Humanity, or at least some parts of Western humanity, seem to be losing the sense of holiness. When a nation loses its sense of the holiness of life in any aspect, and particularly in that of the maternal function, then that nation is in moral decline. As I travel through the nations of the world, I see evidences of that decline. The moral standard everywhere is far too low. That is why I welcome and value so greatly such a movement as the Mothers’ Research Group of America. I feel there cannot be too many such movements and their branches, and that this is indeed practical Theosophy.

I am going to offer, undogmatically and purely for your consideration, some ideas concerning the process of the descent of the Ego (the Inner Immortal Self) into incarnation—ideas born of the study of Theosophy and of attempted research into pre-natal life.

Let us imagine that we are functioning in our Causal Bodies and watching the process of descent to birth. What are we likely to see? First of all, there will have been consultation between certain high Authorities—Intelligences connected with the outworking of karma, racial, national and individual. These Beings, who are partly concerned with the evolution of the Egos of humanity, give careful consideration to the evolutionary necessities of Egos about to descend to birth. These representatives of the Lipika^{^[55]} are participating at the Causal level and there will be one who might be called the Presiding Angel for the period and processes of prenatal life, who, under its seniors, makes the decision. This Angel knows the whole of the karma of the Ego—pleasure-giving, pain-producing and neutral. It also knows, often by consultation with its seniors, how much of benefices [benefits] and how much adversity can be worked out in the new incarnation without hurting, injuring or holding up the progress of that Ego.

After such consultation with its colleagues and certain Officials in the Adept Hierarchy, the Presiding Angel portions out in general, and very flexibly, the karmic position for the new life. All karma, let us remember, is good karma, because it is harmonizing, balancing and educative. Before birth, the amount of karma, adverse and beneficent in its outworking, which is to be expressed, and at what levels—Mental, Astral or Physical—in the life about to begin, is decided upon. That knowledge will then be handed on to the building devas at the Mental and the Astral levels, and it is part of their office to make the very most of the situation and to see that any adverse physical tendencies, malformations or disease are offset by benefices, to the end of the best possible result. They cannot, however, work against the karma of the person.

Then there is the whole karmic question of the choice of country, which is not in the least accidental. The karma of the incarnating Ego must harmonize reasonably well with the karma of the nation. If the Ego has a karma which could be reasonably worked out under the stress and strain of war, or disruption, or revolution, or catastrophe, or flood or famine, or whatever it might be, and there is a nation which is going to endure those afflictions, then, other things being equal, that is the nation to which such an Ego would be sent. If, on the other hand, an Ego does not have an adversity of that kind waiting in suspension between lives for its precipitation when the conditions are ripe, then a neutral country like Switzerland or somewhere else which was not going to be seriously injured by the war, or invaded by the enemy, or injured by catastrophe, would be chosen. The main factor to be considered would be the harmonization of the two karmas.

Next comes the selection of the city and the neighbourhood in which the Ego will be born. These also are not chosen by mere chance. The outworking of karma is seen in the choice of fellow citizens and in what is going to happen to the city and the neighbourhood, none of which is haphazard. That brings us to the choice of parents and involves the perpetuation of personal or Egoic links from former lives, for nearly always there are links of love between the Egos of children and those of their parents. I said nearly always, for sometimes there is a bond of discord, and even dislike, and that also can draw people together and children into a family. Parents who have discordant children in their families should take great care to try and do their utmost to resolve that discord into harmony, to serve and never to neglect them under those conditions. Then the problem is more or less solved and will not recur. This knowledge is part of the practical value of our philosophy. Of course, the true Theosophist would act in that way in any case, but humanity as a whole does not always do so. It would be well if we took, as our guide in all problems of karma, the injunction: ‘always be kinder than the situation demands’.

Let us remember that big issues are at stake in a great number of our human relationships—far bigger than we realize—and that when we meet and are drawn, or not drawn, to each other, casually or intimately, karma is all the time being both worked out and generated for the future. Wisdom should therefore always be applied. With children especially there should be the greatest possible kindness, love and care, however poor the response might be and however difficult the situations. Where the karma of the incarnating Ego has been very adverse and there are mental or physical deficiencies, or both, it should be remembered that the parents are really being honoured by being chosen to help the Ego through very grave adversity—it is a kind of call to shepherd and shelter someone through a dark period in a series of incarnations. Where, however, the other members of the family would suffer unduly, and the situation is rather hopeless, then it would not be wrong to consider provision outside of the home, so long as it is helpful.

Thus according to Theosophy, nothing is left to chance. Our lives are lived according to a strict law which provides absolute justice for everyone, and that justice is administered with compassion and wisdom to the end of the greatest possible evolutionary advancement.

When the Ego which is about to reincarnate is sufficiently developed, and where there is a choice, then it may be consulted. This would especially refer to the caste or class into which it is to be born—the ruling, aristocratic or wealthy classes, or those of the artisan and other manual workers. Egos will sometimes choose an adverse situation for the sake, first, of the lessons to be learned, and second, of the service to be rendered. That is why one may find advanced Egos in lowly circumstances. There again, a great responsibility is thrown upon the parents. They can make or mar the incarnation, and, moreover, quite early in life. It should always be recognized that it is only the body which is infantile, childish, adolescent, and that the shining Ego is often wiser than the parents, more advanced in evolution, and is seeking to continue the great pilgrimage of life by their aid. Everything which draws out and encourages the highest faculties and attributes should surround the child. Anything which suppresses, unduly represses, causes sorrow or suffering—as by severe corporal punishment, which drives the Ego back in humiliated retreat—should be avoided. Corporal punishment warps the personality, twists it, hardens it, makes it deceitful, can awaken the determination to bully others in turn when the opportunity comes. All of these possibilities and factors and doubtless many more problems and other influences from past lives and the future mission of the Ego up to Adeptship—all of this is taken into account and given consideration, largely in the Causal world as the Ego is about to descend.

Particularly is this so with regard to the more advanced and developed Egos.

Then the incarnation begins, very much in the same way as the incarnation of a Logos in a newly emanated Solar System [see ‘The Logos Doctrine’ in the December 2004 issue of Theosophy in New Zealand, reprinted in this collection as Chapter 62, ‘The Logos Doctrine and the Creative Hierarchies’], The Egoic Word, also, is uttered. The microcosmic Logos, which is a human Ego, again turns its attention to the material worlds and utters its Word, or sends out a ray of its own creative power, life and consciousness, which impinges primarily upon the matter of the mental world. Impinging on the mental world, this ray sets up a kind of vortex into which the surrounding matter from the mental plane, vibrating on frequencies of similar types to the Ego, is drawn in and gradually shaped into an ovoid—the embryo mental body.

The preponderance of one or other of the three gunas (attributes of matter), rajas—activity, sattva—harmony, rhythm, and tamas—inertia, is also decided by the Egoic Self and the vibrating Word-Force by which it is expressed down there. In the very substance of which our bodies are built, therefore, complete justice is meted out to us, and they fit us as perfectly as is possible and as karma permits. Then the ray impinges upon the matter of the Astral Plane and sets up a vortex there into which, similarly, Astral matter is drawn and the Astral Body begins to be built again, the same principles apply, because only the matter which is vibrating on the same frequencies as those of the Egoic current of creative force is drawn in. Resonance and magnetic properties ensure this.

These bodies look like small ovoids, perhaps ten or twelve inches (25 or 30 cms.) high at first. They are almost transparent, with very little colour in them. There is a suggestion of colour, however, a kind of opalescence, like mother-of-pearl, gleaming in the otherwise white aura of the child. These all represent skandas ^{^[56]} , properties, capacities brought over from former lives and latent for the time being, until physical life and its experiences bring them out again.

In due course, and not necessarily from the beginning, the physical body will begin to be built. The descent into incarnation can, and not infrequently does, commence before physical conception. Eventually, however, the twin cell is formed and the physical permanent atom ^{^[57]} is then attached to it by a member of the Angelic Hosts. Then the Ego, through the ‘descending’ vibrating ray of creative Life-Force, is in contact with the physical plane and the new physical body begins to be built.

All of this process is watched over and cared for by certain angels. As far as I know—and remember, research in this field is very limited and there is a tremendous amount of it still to be done—there is, under the Causal Presiding Deva of the incarnation, a deva at the mental level as well as the Astral level. These angels extend their auras around the mother, the vibrating ray and the Mental and Astral Bodies. So far as karma permits, they thus shelter from shock and from intrusion from outside. They are also at work on the adjustment of the mechanism of consciousness. This latter is very delicate; it consists of the seven chakras in the Mental and Astral Bodies and, later, those in the etheric body and the associated physical nerve centres and glands.

As far as I know, particular types of nature spirits of the four ‘elements’ are at work on our bodies from the moment of conception to the moment of death, building, repairing and regenerating as occasion demands, and in accordance with physical laws. The mystery of the development of a perfect physical body from so small an organism as the twin cell is not yet solved by science. Why certain microscopic areas in the germ cell develop certain kinds of tissue in a certain part of the body-to-be until the whole, with all its tremendous variety, comes into existence according to the prototype, the pattern or plan, never failing that is still a mystery and will continue so until the subject is studied from within and from the superphysical worlds.

During this time, the Mental and Astral angels have been at work supervising the building of the Mental and Astral Bodies and chakras, and their adjustment, while the nature spirits themselves are under their direction. Thus, throughout the period of gestation, the Physical, Etheric, Astral and Mental Bodies are gradually built, according to the karma and the evolutionary necessities of the reincarnating Ego. Then, all being well, the time of delivery or birth arrives. At that moment, if all has proceeded satisfactorily, the angels associated with the prenatal life withdraw at birth and the new Personality is then in the hands of man.

The foregoing practically completes what I have to say on this important subject. I might, perhaps, add two further thoughts. The first is that the Ego is only very dimly conscious through the physical body during pre-natal life. At ‘quickening’, the development of the nervous system has reached a point where a certain small measure of the consciousness of the Ego can manifest, and a little more of the Ego is added to its manifestation as power and life. It should be remembered that the Inner Self of man is a triplicity and that the formative Egoic Ray or current of thought-force is also threefold. The three component aspects and currents of force are expressive of Spiritual Power, Spiritual Life and Spiritual Intelligence. The first two of these play through the physical permanent atom from the moment of conception and influence the building of the embryo. Only when the foetal cerebro-spinal system has become sufficiently established can the third, the Intelligence aspect of the Ego, find a vehicle of expression. Even when this is absent owing to injury, as in the case of insanity of varying degree, the power and the life of the Ego will remain in incarnation so far as they are concerned.

After the quickening, then, the Ego in the embryo is dimly, drowsily, aware of warmth, protection, seclusion and safety. From the point of view of the elemental consciousness of the body, and even that of the subtler bodies, birth is a shock, a somewhat sudden extrusion from that comfort, warmth, complete protection and internal nutriment of the gestatory period. Therefore, in the early days and weeks—yes, and months—but especially in the early days and weeks, that shock should be minimized, I personally think, by as close a relationship with the mother, and as much affection and comfort as is possible. Also, the mother needs the outlet for her love provided by the near presence of her baby. Maternity is a spiritual as well as a physical experience, bringing expansions of consciousness to the mother which are shared with the Race. They are therefore very valuable and important. The child, in its turn, needs the influence of the mother’s aura, her magnetism and her love.

This brings me to the last of the ideas which I wish to share with you. The whole of humanity, nay all life, is under direction and guidance of a maternal principle in Nature—the Mother Aspect of Deity. There is a divine principle of conservation, maternity, gestation, protecting love and compassion which, so far as I know, finds expression in an Official in the Inner Government of the World. This Official is sometimes called the World Mother, in Sanskrit Jagadamba. Behind the old traditions of Isis, Ishtah, Kwan Yin and, perhaps the consorts of the Three Aspects of the Hindu Trinity, right up to the latest manifestation in the Madonna, there is a certain amount of spiritual truth.

Some people believe, though it is in no way a theosophical dogma, that the Mother of Jesus reached Adeptship, accepted this Office and is, for the present period, the Mother of the World. Now, in some way these building angels are Her agents. She uses and aids them, and in a measure they represent Her, so that throughout the pre-natal period she has a link in consciousness with every mother-to-be. The beautiful Madonna blue of Her aura, and some of the lovely Madonna forms in Western countries, seem to show themselves both in the auras of the angels and in a delicate blue sheen over the aura of the mother-to-be. This deepens as the time of birth approaches. The World Mother allies herself with the physical mother in consciousness and participates to some extent in the experiences of motherhood, pleasurable and painful, guiding, protecting and causing the whole wonderful miracle to occur under Her auspices. I have perceived evidence that, from the time of the birth of the child, both She and Her influence begin to be withdrawn so far as direct angelic representation is concerned. Every woman, however, is in a way part of Her and in contact with Her, for She is an Archangelic embodiment of all the highest perfection of the Feminine Aspect of Deity and the feminine attributes of mankind.

Theosophy in New Zealand, Vol. 66, No. 4, 2005, p. 1

117
Experiments in Time

(The author wishes to draw attention to the title of these articles. He offers them only as experiments in the study of the past, not as authoritative statements: they have not been checked by another, and as they are his first serious attempts to make an occult study of history, they are inevitably imperfect and incomplete.

Such occult study of history demands something more than a clairvoyant power of reading the Akashic records. The faculty also is needed of uniting the past with the present, of transcending in some measure the limitations of time, of functioning in a state of consciousness in which past, present and future are blended into the eternal now.

The author’s powers in this direction are extremely limited; limited therefore are the range and accuracy of his experimental explorations.

They are offered for publication, however, in the hope that they may contain material of interest to the student and to draw attention to the possibilities which lie in this method of historical research.)

An Early Egyptian Colony

Seeking in the past for the origin of the bond of affection which unites two members of the Theosophical Society, whom I will call M. and N., M. is found as the reigning prince (a son of N., the Queen-Mother) of an Atlantean colony established in Egypt. A great seismological change had occurred and the country is but newly risen from the waves. The colony is probably one of the very earliest beginnings of Egyptian civilization in southern Egypt. Southwards stretch tremendous forests, reaching almost as far as the present Transvaal. It is summertime and hundreds of miles of green trees, jungle and many wild animals are to be seen.

There is a large and powerful civilization in Central Africa at this time, an old Atlantean stronghold, separated from the new country by forest and jungle, and situated some distance to the south of the huge and shallow Sahara sea. This old civilization is connected with the retreating seacoast by roads and canals. A line drawn due west from the southwestern point of Arabia would approximately skirt the irregularly shaped southern shore of the Sahara sea at this time. The old civilization was originally built on its shores on reclaimed land, and some of these buildings exist even today, partly under sand and partly under jungle. If this vision be at all accurate, a rich field awaits the archaeologist in the region of Lake Tchad.

The new colony was established long before the first Aryan sub-race, and is a preparatory civilization in two senses. In one, because it is a preparation for the pre-historic and historic Egyptian civilizations which followed, and in the other, because some of the stock of the royal race was later taken to the Gobi centre, to be used as an admixture for the Aryan Root Race stock.

Our colonists came from the far west, probably from Atlantis itself, which is still a large island, surrounded by many smaller island groups in the Atlantic ocean. There is a strong sense of occult direction behind the young civilization, which is recognized both by the rulers and the people, who feel themselves to be a chosen race. The influence of the Manus of both the Fourth and Fifth Root Races is noticeable, as if They combined in this experiment.

The King of this colony had died whilst the Queen Mother was still comparatively young, leaving the throne to the young prince, M., then an infant. He grew up to become a great King, an absolute Monarch, adored by the Queen Mother and his people, who were simple, frank and friendly, possessing a strong sense of unity of action and of the place of their Nation in the colonizing plan. They lived close to Nature and had an affinity with certain earth forces and nature spirits. Many possessed magical powers, were able to move objects from a distance and to use elementals of earth as messengers to some extent. They felt an affection and even a reverence for the royal race, the members of which they regarded as almost divine. The high Gods were very close to men in those earlier days of human evolution. Co-operation between angels and men was natural and instinctive, and the angels occasionally materialized, not always in their own forms, but in forms symbolical of the forces of Nature and the powers of which they were the agents. This perhaps is the origin of the animal and bird-headed Gods of Egypt.

The World-Mother, too, was close to men and was recognized quite naturally by the majority of the new civilization. Apparently She comes forward and reveals Herself to the consciousness of mankind at the birth of each new sub-race. Her brooding influence is strongly marked as perhaps, the most noticeable power behind the young community, though, as stated previously, that of the Manus is also discernible.

The Queen Mother became the physical symbol of the World Mother in the eyes of the people. Indeed a link with Her is very marked in N. who seems to have been used by the Manu as mother of members of His race on a number of occasions. Part of her work in this twentieth century would seem to consist both of a physical and of a sublimated Egoic Motherhood.

In the Egyptian incarnation, she is dark skinned with jet black hair, belonging probably to the Turanian division of the Atlantean Root Race. Her dark colour is tinged with copper, whilst in her son, a trace of yellow is observable. His features are regular and the cheek bones rather high and prominent. When grown to manhood he becomes rather stem, with early streaks of grey in his hair. The forehead is then lined, nose large and slightly aquiline, the eyebrows bushy, eyes deep sunk, and the mouth and chin very firm. The build of his body gives the impression of abnormal height from modem standards. He made an early marriage, had many children, and the Queen Mother became the adored head of a large and closely united family.

When first observed, N. presents a beautiful picture of happy motherhood, with the infant prince in her arms, in the large garden around which the royal palace was built in the form of an enclosed square. It stands outside the city, which is now being constructed on land newly reclaimed from the desert, cultivated, irrigated and built upon. There are temporary houses, temples partly completed, and rough roads that lead out to the fields and the surrounding desert. The whole atmosphere is that of the birth of a new civilization, and not unlike that of America today. Three sides of the palace garden are enclosed by huge walls in which rooms are built with pillared walks and cloisters underneath. On the fourth side is the palace itself; the building appears to be quite new and the colours fresh, whilst the garden is just being planned and planted.

N. is seated in the bright sunshine, beside a pool, with her son in her lap. She knows him as a messenger and ruler, realizes her privilege as Queen Mother, and is therefore radiant with joy. The influence of Isis is all about the royal pair, the wonderful blue of the World Mother shining in and through the auras of both. As the observer watches the scene, Isis Herself appears, hovering above and blessing mother and child, blending their Egos and auras in a deep spiritual unity and affection. She is a great Archangel, with aura of deep blue, and form outlined with silvery light, and Her glorious queenly presence seems to fill the whole heavens with the radiance of Her spiritual power. Many flowing forces play over and through Her aura, forming varied symbolical designs, such as the Caduceus, the full moon and the winged sphere. Her divine nature seems also to be expressed as soft music like the crooning of a thousand lullabies and the merry laughter of children, combined with the joyous voices of the young in all the kingdoms of Nature at the time of infancy and youth. Around the head, the blue of the aura deepens to the indigo of the night sky, as if to veil Her immortal beauty from the gaze of mortal eyes. The faintly discerned features are delicate in the extreme, the brow is broad and noble, the face somewhat long and thin and the half closed eyes profoundly maternal in their expression, as She gazes down upon the royal mother and child. Behind and above are hosts of Devas, gathered about Her in a great throng, which extends upwards into invisible heights.

Drawing still closer, in an attempt to gain a deeper understanding of the mystery of Her nature, She is seen as the hidden Life in all forms, as if every atom in every world contained Her spiritual presence. She is the eternal spirit of fertility, the indwelling maternity of the Logos, Goddess of birth, Queen of the dark night of creation, Goddess also of the dawn. Changes in Her consciousness affect life in every form; each change also shows symbolically in Her archangelic vesture of light. A slender crescent moon with many stars appears above Her head, reproducing in Her deep blue aura the still beauty of the night sky.

Indeed no true picture of Her beauty and Her Splendour can be given in words; the consciousness of the observer changes continually from the particular to the universal, from the symbol to the reality, from the relatively concrete form of the World-Mother to the feminine principle of Nature, from the archangelic manifestation to the immanent and omnipresent God-the-Mother of the Universe. Under such auspices was formed the link between M. and N., a bond which surely will last for ever, blessed by the Holy Mother of the world.

The Theosophist, Vol. 52, Pt.l, 1930, p. 31

118
Clairvoyant Investigation of Life and Awareness in Plants: The African Violet

With eyes open, the leaf has an etheric aura of about Vi an inch, an Etheric Double of less than 1/16 of an inch, and radiations flowing in all directions at least outside of the room, say 12 feet. This is not even, but in stronger streams or currents from different parts of the leaf-the edge, the pointed end and where leaf joins stem, for example. Where leaf joins stem there is a definite concentration of Astral-Etheric life force in greater activity than elsewhere. This forms a centre about % of an inch in diameter with the end of the stem at the middle. This is three-dimensional at least, and from it radiations are also travelling as previously described, but more sensitive.

This, I think (and suggest only at this first attempted investigation)—this point could be regarded as the centre of such awareness as the plant and the leaf possess. It is remarkably alive with ultramicroscopic golden points of energy within the specialized area described. If the leaf has a ‘primitive mind’, this would correspond to the brain, with the end of the stem as the ‘point’ or mid-brain. This area is far more active in the vital-electrical-atomic-molecular manifestation than the rest of the plant. From here, currents of energy flow along the demarcations or ‘veins’ in the leaf, and it is along these and out through these more especially, that the means of awareness are active. The areas in between are also vividly alive but in a comparatively unorganized way, whilst the centre and the streams along the veins are the presumedly operative areas in the leaf.

Beyond the edge of the leaf where the veins reach or come near to it—some of them do not touch the edge—but at those points, the currents of energy shoot out from the edge of the leaf. This description is deliberately restricted to a somewhat two-dimensional diagrammatic description or view.

Now I attempt the vertical and three-dimensional study. What does the leaf have as a three-dimensional aura in addition to the specialized streams of ‘nerve currents’ in the leaf itself, conforming to and following all its delicate curves? The leaf is seen to have an aura which consists of countless myriads of ultramicroscopic points of energy, mostly white, with yellow near the leaf for about an inch or so.

Leaf Consciousness

As I carry out this investigation, I have become aware not only or so much through my mind and head, but also through my solar plexus chakram, that in an extremely primitive but still instinctually active way, the leaf might be said to ‘know’ me and my penetration into its hidden life. It is a ‘being’ in the earliest of earliest stages with a centre of spirit life. Where stem touches leaf, there are vital life and awareness. For instance, I would venture to say that the leaf does not mind my prying, does not shrink from me, but the contrary, even though I am penetrating its life with humanized mental forces. If I dare put into words what such a leaf would say if it could express itself in words, I would report the leaf as saying ‘I know’. But of course this is in no degree comparable to animal or human knowing. Yet I am forced by repeated tests and observation to report I nearly said confess—that this plant and this leaf ‘know’ something of the influence of this person doing the investigation. ‘Influence’ I think is the word, meaning nice or not nice, for example. The activities of such instinctual plant awareness is, to my limited capacities of seeing, rather like dancing but in repetitive wave-like movements all in the same place.

Flower Consciousness

I now attempt the same investigation with a flower, the only flower at present visible in this plant. This interior movement of light is at once seen to be going on throughout the whole plant including the roots which have a certain curious instinctual awareness which I can only describe now, at this first attempt, as ‘curiosity’. It is as if the roots were probing all the time, as I suppose they are in search of nutrients, etc. Up from the main stem into the plant it comes almost with a continuous rush or steady but rapid flow of vibrating energy, particled but again with ultra-minute particles. Some of these come up and flow out throughout the whole plant, but a special stream comes up along the flower stem and is highly concentrated in the flower. Here a curious phenomenon is observed.

I am now looking clairvoyantly and not physically alone—in that a principle of conservation impresses itself upon me as being operative within the flower stem and every part of the flower. It is like a preservative and specialized enclosing influence or tendency, as if the flower were the ‘Holy of Holies’ of the plant with the central organism of the flower as the Divine Presence incarnated there, and from this centre there is shooting out up into the air a stream of specialized energy for at least a foot or more.

Using an attempted more subtle means of investigation, I now become aware of the presence and action of a hierarchy of intelligences concerned with two procedures at least, with a third, I think, to be added as I study. One of these is the formative or building process causing growth. Another is quite strictly shaping that growth according to a computer-like program, and at once I presume to think in the presence of a presiding Intelligence concerned with violet-plant life, and with branches and minor Intelligences associated with African violets, and this particular plant.

Down at the lowest Astral and Etheric levels there are numbers of nature spirits who are exceedingly small, and are less individual than expressions in astro-etheric matter of the Will-Thought-Energy of the presiding deva and its subordinates.

The plant is associated with a form of nature spirit life which embodies all that I have said in a much more conscious way and has as its duty the preservation of life in the plant and particularly in any products of this plant which could lead to reproduction. It is a nature spirit of the plant reproductive procedure according to design. If this be true, and I have checked, then reproduction, always according to the species or within its range, is not purely physical alone but guided, directed according to a handed-down design or archetype. The fairy, and I use the word in a very broad sense and not in a fairy tale sense, this fairy is concerned with such activities under the direction of its immediate senior of which, be it remembered, it is also a part.

Meditated upon, perhaps using a slightly more refined state of awareness, one is led to a kind of experience or sense of knowing and even intuiting a little, very little in my case, of the one Mind at work in the great plant aspect of the laboratory of Nature.

Indeed, if I allowed myself, which I do not, I could pass, within my great limitations, into a yogic state of understanding at least and approaching oneness with the Divine Mind and Life in this little plant and especially its flower, and so throughout all Nature.

Summing up, since both time and energy are limited, the whole plant from smallest root to tips of leaves and flower is astro-etherically seen to be built of ‘dancing’ energies which are all particled and wave-like in their dance-like movements. Of course this movement is extremely minute and within the tissues, though auric-electromagnetic emanations such as I first saw and described are also to be observed. I am tempted to say in conclusion that not only man but plants may be thought of as a microcosm of the macrocosm, a cosmos in miniature.

With regret I close this study, and unscientific though it may sound, I have definitely been also moved into a state of mind or attitude towards the indwelling energies and life forces which can be described as reverence.

(Reported in Bulletin of The Theosophy-Science Group, India) Theosophy in New Zealand, Vol. 36, No. 2, 1975, p. 29

119
A Tree With a Personality

(Scene of many international gatherings and some of Dr Besant’s greatest orations, the Banyan Tree in the Adyar Gardens is a venerable entity not only as to form but also as to consciousness, as Mr Geoffrey Hodson shows. With a friend he sat down under the Banyan Tree during the Diamond Jubilee Convention, and clairvoyantly observing the Tree and its Deva made the following descriptive narrative)

On its inner side the great Banyan Tree appears to resemble somewhat an efficiently managed business organization. The two processes of the growth and development of form on the one hand, and the quickening of life and consciousness on the other, are presided over by the Deva-in-charge. Under it are a certain number of subordinate Devas, and below them again hosts of nature spirits at varying stages of evolution and performing various functions, the whole being included within the one consciousness and aura of the chief Deva.

As far as I can see, the face and form of this Deva are somewhat Indian in appearance, the flowing forces of the shining aura above the head producing in part the effect of the kind of headdress or crown seen on certain Indian religious statues. The central form is hidden by the brilliant outflowing auric energies. These flow rhythmically upwards and outwards from the whole body over an area which includes the whole of the Tree. Occasionally they are directed to special regions of this Tree-Empire, but generally flow equally and evenly throughout the whole Tree. The Deva might perhaps be visualized as stationed within the central trunk, its feet sometimes below the ground, sometimes in the upper branches, while on certain occasions it rises high in the air above the Tree. Wherever the Deva is, it subjects the Tree to the stimulating and quickening power of its individualized consciousness and auric energies. Save for an occasional swaying, rhythmical movement of the body and the arms, it is motionless as a stable powerful centre of force. Its consciousness is completely unified with the consciousness of the Tree, which it thus helps from within. The principal colours in its aura appear to me to be dark blue, white, and a white-gold, which is very brilliant in the region occupied by the form, growing less so towards the edges of the aura. The outer colours include dark blue and purple, shot through with rays and flashes of white and gold.

The Banyan Tree appears to me to have a life centre or heart, situated in the central trunk, and extending some six feet below and above the ground and outwards for the same distance. Life and energy are flowing into or welling up within this centre and flowing outwards in a rhythmic pulse throughout the whole Tree. This centre is also white-gold in colour and of the same vibrational frequency as the central form of the Deva whose own life centre beats in unison and unity with it.

Round the outer surfaces, in the more leafy regions of the Tree-Empire, are large numbers of leaf nature spirits. These are somewhat feminine in appearance, diminutive in form, varying from a few inches up to two or three feet. They transmit creative, form-producing impulses and stimulating energies to the outermost branches and leaves. Indeed the whole Tree seems, as it were, to be stretching its consciousness outwards to the surface continually, as if reaching towards the tips of the branches and leaves, probably in response both to interior evolutionary pressure and to the stimuli of sunshine and climatic influences.

There is something venerable and wonderful about this Tree-Being, some quality which evokes respect, reverence indeed, when one recognizes that it is the Divine life, the Divine consciousness, which is so beautifully manifest in the great Banyan Tree. It is distinctly friendly to human beings, though, naturally, its responses are somewhat dim and vague.

Many earth nature spirits or gnomes are to be seen running about on the surface of the ground under the Tree. They are quaint, almost archaic in appearance, reminding one a little of the Wayang figures of the Javanese shadow dancers. They are dark in colour, something like that of the skin of an elephant; from eight inches to two feet in height and of a very primitive intelligence, a sense of enjoyment of life being perhaps predominant. These little creatures appear to be aware of the gardeners and other human beings who come under the tree, but without displaying any special interest; their attitude is much the same as that of the birds and squirrels, though with less fear. They are, however, definitely selective in this matter, and come quite close to some people, avoiding others.

There is an atmosphere of still brooding peace, almost of Timelessness under the Tree. One is in the presence of a consciousness which is completely unconcerned with Time, with a life which is fulfilling itself naturally and beautifully and without haste. There is a sense of stability which is not all due to great bulk and dullness of response, but rather gives the impression of an attainment, of a power developed. These qualities and influences, both of the Deva and of the Tree, enter into those who pass under the Banyan Tree, more especially those who are naturally responsive or throw themselves open to them. Realizing thus in however small a degree something of the inner nature of the great Banyan Tree, one salutes it with profound respect as a venerable, powerful and beautiful resident of Adyar. Indeed it does not seem too much to say, a resident who is, moreover, playing most effectively its appointed part in the inner and outer work of International Headquarters Theosophical Society.

The Theosophist, Vol. 57, Part 2, 1936, p. 546

120
Impressions of the Giant Sequoias

The strongest natural impression which the giant redwoods produce is that of Individuality, of entityship. Their grandeur, size, strength and age also impel one to a wonder which almost amounts to awe. They are mighty lords of the kingdoms of the trees: Adepts, as it were, of tree consciousness.

There are two force centres in a single redwood trunk; four in the giant three-trunk tree from which these observations were partly made. One of these life-and force-centres is situated some three feet below the ground level, the other high up amongst the branches. In the Sherman tree with its single trunk, this second force centre is situated just above the lowest branches, which leave the mighty trunk some 150 feet above the ground. In each of the three trunks of the triple tree, it is in the same relative position in each trunk, thereby making up the four centres referred to above. Between the lower and the upper centres there is a powerful interplay of electromagnetic and vital energy, so that each tree somewhat resembles a powerful engine or dynamo.

These great centres in the giant redwood correspond to the body and heart centres of man. In the case of the tree, heart, solar plexus, spleen and sacral chakrams are all combined in the lower of the two centres. Similarly the crown, brow, and throat chakrams of man are combined into the one upper centre in the tree. The lower of these is in some way connected with the Spirit of the Earth, whose life is in the trees. It is also in magnetic association with the great solar and kundalini store house in the middle of the earth, and this on the force side is the secret of the immense power and coordinated selfhood which the Sequoias display.

The formative and growth producing influence comes from the lower of the two centres, which has evolved from the life centre. The action of this influence is described in the author’s book, Fairies at Work and at Play.

The upper centre is the more superphysical part of the mechanism of the tree, whilst the interaction between upper and lower completes the triune self of the tree spirit or being. This does not mean that there is no consciousness in the lower, or growth-producing power in the upper. On the contrary each centre is in a measure performing both types of work.

Man, being two kingdoms in advance of even these splendid tree beings is more complex and more highly organized than they.

The aura of the tree now called General Sherman, said to be the oldest and largest living thing on earth—its height is almost 300 feet and its age some 5000 years—extends at the Astral level for some fifty feet beyond the trunk. Its etheric emanations play out to a distance of about six feet.

The Sherman tree has a distinct mental body of enormous size. The auric envelope or sphere of influence extends from below the ground level, follows the shape of the tree upwards and reaches to the tip of the tree. There is a suggestion of colour in this aura: blue, from azure to deep sapphire, flecks of yellow, extremely delicate pale green, and an opalescent sheen as of mother-of-pearl being visible. The Etheric Double of the tree is outlined by a soft rosy glow, extending some three inches beyond the bark on all sides and consisting of the unused rose vitality atoms.

Above the tip of the Sherman tree is a fourth vehicle of consciousness, which apparently is an embryo Causal Body. The mental body opens out into this, which resembles a head or ovoid extension into the arupa worlds, with a distinct neck at the point of meeting of the two vehicles. Here the observer thinks he discerns the star of the Monad, a glowing triangle of stars from which there appears to extend a connection with still higher realms.

In the threefold tree, a similar phenomenon is observable, but there is only one mental body and one embryo Causal Body, which is smaller than that of the Sherman. This potential Ego is performing the function of tree deva and is the true tree spirit. This function is described in the author’s book, The Kingdom of Faerie.

Unlike the tree deva, which after all is a separate being from the tree, the dawning Egoic consciousness of the giant redwoods cannot leave the physical tree itself. There is, however, an order of tree nymphs connected with the branches, each of which is an evolving tree consciousness and exhibits in miniature the same phenomena as described for the central tree, with the exception of the formation of a Causal Body. There is, for example, a force centre below the bark of the main trunk at the point at which each branch arises, and a second farther out along the limb amongst the lesser branches. There are tree spirits associated with the main branches, fairly typical dryads serving the branch, as their lesser brethren serve whole trees of lesser species.

Each Sequoia gigantea is an immense generator of energy which probably could be tapped at the etheric level and used by suitable machinery, for there is a prodigious discharge of superabundant power. This has a distinct therapeutic value at the etheric level; it combs out, cleans and recharges the Etheric Double of man, whilst the interplay of force between the two great life centres tends to open up the corresponding channels between the higher consciousness and the brain in man, whose own forces are, as it were, hyper charged by a process of induction when he sits near the tree in meditation.

If one may at this point forsake the purely scientific observation of natural processes and enter into the very life of Nature as manifested in this mighty mountain range of the Sierra Nevadas, in the forest and especially in these great old trees, a vision of divine Splendour is revealed; for the glory of the Supreme is shining all about the giant redwoods and raying forth upon the whole tree kingdom from their lofty heights. The forest becomes a temple; all trees a congregation of worshippers. The redwoods are splendid ministers, and the angelic hosts a celestial choir chanting from age to age the praises of the Supreme.

Theosophy in Australia, Vol. 33, 5 May 1945, p. 97—Abridged from ‘World Theosophy’, June, 1932

This is a 2,700 year old Sequoia, which has been named ‘Grizzly Giant’, and is found in the Mariposa Grove in the Sierra Nevada, Range, USA.

113
Is There A Link Between Orthodox and Occult Chemistry ?

(This concerns Occult Chemistry and one particular aspect of this topic.

Dr Besant and C.W. Leadbeaterfor many years carried out occult research into the structure of matter. One of their findings, more especially, has given rise to much questioning and therefore need for explanation. This is their persistent discovery and report of geometrical figures associated with every one of the elements which they examined.

The subject is so broad, deep and important and my information so slight that I am really hesitant to give even a brief comment upon it. However, I have been especially requested to do so, and shall tentatively advance an idea. Ideally, an introduction should come first, for one cannot assume that all those present have made a study of Cosmogenesis, the formation of atoms, the structure of physical matter and the book Occult Chemistry. Those who have not done so will, I fear, find my necessarily brief references to these teachings to be almost incomprehensible.

I was not going to say much about my own small efforts in this field, but can now mention this point. Whenever by use of the ajnic microscope one penetrates beyond the solid, liquid or gaseous state of an element presented for investigation and reaches into its Etheric Double and magnifies that until molecular combinations begin to be conceived and seen, in every case a very dynamic geometrical figure presents itself. During my experimental researches under a scientist, great care was taken to avoid either any kind of mental telepathy resulting perhaps from preceding examination of diagrams in the book Occult Chemistry. By this means, an entirely empty mind was brought to bear upon the particular studies. In all cases, however, certain figures were seen which tallied with those illustrated in the book Occult Chemistry. I have not hitherto written or spoken about this at all as yet, not feeling ready to do so, but at the special request of the General Secretary, I offer a tentative explanation of these geometrical figures, highly oversimplified and purely for free consideration. I hope the accompanying diagram may help those unfamiliar with the subject.

(1) The Logos as Source and Projector of the electrical force which form atoms in hitherto pre-cosmic Space. Think of the triple Logos diagrammatically as an equilateral triangle (diagram) and from one angle at the base a vertical line ‘descending’ — representing this projected force, and reaching the physical plane. Thus the triple Logos exists and functions as Source and Projector of an electrical force which in Tibetan is called Fohat, and as already stated, this is the former of at-oms in hitherto pre-cosmic Space. This is the primal preparation of the field in which a Universe is to be emanated and formed.

(2) The Logos also exists as Fashioner or Shaper of forms. This is God the Conceiver, presumably also God as Geometrician, Architect and with the aid of the ‘Gods’, the Builder.

The design for each element and every form is thus presumed to pre-exist in the Major Logoic Mind, which in Sanskrit is called Mahat—Universal Mind, the Archetype of everything that is ever going to appear at all phases of development, right up to the concluding highest degree of perfection attainable by the end of the Manvantara. The model or Divine ‘Idea’ in the Platonic sense thus exists in an archetypal form at the level of the Divine Mind. This is the everlasting Reality of Plato, all else being regarded by him as transitory and so unreal.

(3) In addition, the Logos exists as the Source of life, with which we are not concerned this evening. We are only concerned with Fohat and Mahat acting in unison, as is suggested in the diagram.

Let us now go back to the very beginnings, when the darkness of Pralaya has drawn to a close, all being silent as when ‘darkness was upon the face of the deep’. Then, apparently, the cosmic hour strikes and the emanated First Logos moves into action. ‘The Spirit of God moved upon the face of the waters. And God said, Let there be light’ (Genesis 1:2,3).

All occurs from within outwards, please remember.

The first event, apparently, is the emanation or projection of the atom-forming energy, Fohat, this being projected into space and substance. It penetrates, very gradually according to our time sense—though possible in the twinkling of the Divine eye actually through degrees of density of matter until the densest on our Earth is reached—the physical.

What actually is Fohat said to do? It sets up spinning vortices in pre-cosmic Space, or ‘Fohat digs holes in Space’ (The Secret Doctrine), and these are the primordial atoms. These vortices are produced on all planes right down to the first sub-plane of our physical ether—Ether 1. They eventually combine to produce the chemical elements at the gaseous, liquid and solid levels of the physical plane, enormously long periods of Solar time being involved.

It is at this point, one may perhaps presume, that Mahat influences these combinations, which eventually form the chemical elements according to Logoic archetypal thought. If this is so, it may possibly explain how it is that when C. W. Leadbeater and Dr Annie Besant tried to examine the procedure, at that point they always saw a geometrical figure; for Fohat does not operate alone, since the Divine Mind, or Mahat, is also operative in Space, and these two may be thought of as acting in unison. Thus it would be the Divine Mind with its archetypal concept, which produces the forms down at the etheric level and the model of each of the physical elements, and that model generally tends to be geometrical in form. I suggest, therefore, that what is then seen is a combination of the interactive Fohat and the archetypal model as both exist at the physical-etheric level—one is the noumenon of cosmic electricity and the other a projection of Logoic thought. The resultant forms in etheric matter reflect the Divine ‘Idea’, and are geometrical—‘God geometrises’.

Take the carbon atom, for example. The investigators, having penetrated through the dense solid substance, become aware at the etheric degrees of density and perceive a geometrical form—in this case an octahedron. This is not to be thought of only as one of the familiar Platonic solids, but as a tremendously dynamic eight-sided figure formed by the flow of Fohatic energy under the influence of the Archetype. Outward through each of the sides from the centre, force is seen to be rushing somewhat in the form of funnels.

May I add my own conviction to which I have come after a great many hours—strenuous hours—of attempted clairvoyant examination of different elements—that at some level between the point of emanation of inter-active Fohat-Mahat on the plane of Adi and its manifestation at the physical level, the geometrical forms have an actual existence which is specific and constant in relation to each chemical element. At any rate I have consistently found this to be the case.

Theosophy in New Zealand, Vol. 30, No. 2, 1969, p. 38

(See C. W. Leadbeater—Great Occultist, compiled by Sandra Hodson.)

[Compilers Note: For scientific vindication of Occult Chemistry’, see the book Extrasensory Perception of Quarks by Dr Phillips who is a particle physicist. For a simplified version of that book read, Occult Chemistry Re-Evaluated by Dr Lester Smith a noted biochemist and Fellow of the Royal Society who has worked closely with Dr Phillips.]

SECTION 4
The Angelic World

121
Studies in Occultism [4]

Special Guardian Angels

A Conserving Principle

According to one theosophical view, a guardian angel is a member of the Angelic Hosts—but is not necessarily permanently attached to one person. There is in operation a principle of guardianship which is a universal expression of a conserving principle in Nature which might be termed the Love of God. That principle finds its manifestation both in human beings who become protectors of those in need and in members of the Angelic Hosts who do the same. The Angels are the incarnation of impersonality. When an occasion arises for guardianship some member of the Angelic Hosts observes it and within the limits of the law, guards and protects that particular person. On another occasion it could be another member of the Angelic Hosts who similarly assisted.

A Particular Link

There is one exception to that rule, however, and this information is offered not in the least dogmatically, but as the shared fruits of research, as something worth thinking over. Special links are made with Orders of Angels, and even with individual members of those Orders, by men and women who have been admitted, either in former incarnations or in the present life, to certain ‘valid’ Ceremonial Orders such as

Freemasonry and the Lesser and Greater Mysteries. When, for example, the Rite or Sacrament of Baptism is performed within Denominations of the Christian Church which are in the Apostolic Succession, one of the effects is to associate for the rest of that life a member of the Angelic Hosts—not a deceased human being, by the way—with the person who is baptized. This Being is said not to be a highly evolved Angel, but a sylph which has some affinity with the Soul and nature of the person baptized. These two are brought together by the Rite of Baptism, and in that case there is some term of guardianship and helpfulness by one particular Angel for one particular person.

Protection

This knowledge can be used most effectively. Human thought is very powerful and can be either hurtful or helpful, danger producing or protective. If, for instance, we have a friend or loved one in conditions of danger, perhaps a soldier in battle, our daily thoughts of them as being safe are as prayers to the Higher Powers that they may be protected. These thoughts assume radiant forms, concentrations of thought-force, perhaps like winged spheres—rosy wings and golden balls of light—and they flash off to where the person is, hover in the neighbourhood nearby and gradually discharge some of their force into the aura of the person, steadying them, making them more cautious and establishing a better relationship between Ego and brain. Then, should there be a moment when to step in one direction would mean death, and in another direction life, this thought-force would helpfully influence the person.

Invoking Angelic Aid

In addition to this, we can also invoke the aid of the Angelic Hosts by such an invocation as: ‘May the power and the love of God bless and protect—mentioning Christian and surname—and may the Guardian Angels encompass them’. Make a clear mental image of God’s enveloping Love and of encompassing angel presences. Do this regularly each day, always with a surrender to the Divine Will and Law, then you can really protect those in possible danger both by your thought-forces and by the invocation of Guardian Angels.

The Call For Light: An Angelic Message

‘The Gods await the conscious reunion of the mind of man with the Universal Mind. Humanity awakens slowly. Matter-blinded through centuries, few men as yet perceive the Mind within the substance, the Life within the form.

‘In search of power and wealth, men have traversed the whole Earth, have penetrated the wilds, scaled the peaks and conquered the polar wastes. Let them now seek within the form, scale the height of their own consciousness penetrate its depths, in search of that inner Power and Life by which alone they may become strong in will and spiritually enriched.

‘He who thus throws open his life and mind to the Universal Life and Mind indwelling in all things, will enter into union therewith and to him the Gods will appear.

‘Let him with full intent of mind and will thus meditate:

Power universal,

Life indwelling,

Mind all-pervading,

I am one with Thee

Gods of Power, Life and Mind I greet thee.

In the Self of the Universe, we are one.

I am that Self, that Self am I⁷.

Theosophy in New Zealand, Vol. 17, No. 3 & 4, 1956, p. 12

122
Mountain Gods

A recent visit to the magnificent Mount Cook region of our Southern Alps in New Zealand led to some deepening of understanding concerning mountains—‘God’s most glorious gesture’, as they have been called—and mountain Gods. The physical grandeur of the region, with its numerous magnificent peaks and glaciers, is sufficient in itself to evoke feelings, of admiration, and even awe. Glimpses, however faint, of the hidden life of this part of the Alps suggested that a mountain is a living, evolving organism, a body, as indeed is the whole Earth, in which the Three Aspects of the Logos are incarnate.

At least three processes, are occurring within and about every mountain: The creation and evolution by the action of the Divine Will-Thought of the atoms, molecules, and crystals of which the mountain is built; the vivification of substance and form by the indwelling Divine Life; and the awakening and development of the incarnate mineral consciousness. In each of these three processes Nature is assisted by hosts of nature spirits and Gods working under the direction of a responsible Official, who is the mountain God. When a peak is part of a range, the whole range in its turn will be presided over by a far more highly evolved being of the same Order as the God of a single peak.

In height colossal, often ranging from thirty to sixty feet, the mountain God is, surrounded on every side by outrushing, brilliantly coloured auric forces. These flow out in waves, eddies and vortices, varying continuously in colour and form in response to changes of consciousness and activity. The face is generally more clearly visible than the rest of the form, which not infrequently is veiled by the outflowing energies. The features are always strongly yet beautifully modelled. The brow is broad, the eyes wide set and ablaze with power and light. Whilst in man the heart and solar plexus chakras are distinct, in mountain and other devas they are sometimes conjoined to form a brilliant force-centre, often golden in colour, from which many of the streams of power arise and flow forth. On occasions these streams take the form of great wings out-stretched for hundreds of yards on either side of the central form.

Whilst all such Gods live their own intensely vivid life amongst their peers in the higher superphysical worlds, one part of their attention is almost continuously turned towards the mountain below, into the sleeping consciousness and life of which streams of stimulating, quickening force are continually directed. Occasionally, in order to perform its awakening functions more quickly and effectively, a God will descend deep into the mountain, its potent energies unified with the creative forces of which the mountain substance and form are products, its life blended with the indwelling Life and its consciousness one with the incarnate, Divine Mind. After a time it reappears and resumes its station high above the peak. As stated above, the Gods of single peaks are subordinate to a still greater God which, though larger and more brilliant, resembles its sub-ordinates and performs similar functions for the whole mountain range and surrounding landscape.

No attempt was made to investigate in any detail the high Gods of the Southern Alps. Nevertheless, one soon became aware of a great, overshadowing Presence, a mighty and awe-inspiring Landscape Angel presiding over the Mount Cook region, and possibly over the whole of the Southern Alps. Indeed, it seems probable that this very great Being is the presiding Landscape Angel of the South Island, with numerous subordinate Angels at each of its peaks. This hierarchical system continues down to the Landscape Angel of the lesser mountains, not even excluding the hills which are called Mounts in the City of Auckland. Distance is of little significance at the altitude at which mountain Gods abide. In consequence, the great Angels of Mount Egmont, Mount Ruapehu, and Mount Ngauruhoe especially appear to be linked with the presiding Angel of the Mount Cook region.

Such great Gods of Nature are not usually interested in man; neither do they display knowledge of human life and modes of thought. Intensely concentrated upon their task, they are generally remote and impassive, even as are the snow clad peaks. Certain of them, however, would seem to have had contact with men in earlier civilizations, to have retained interest in human evolution and to be willing, on occasion, to inspire and advise human individuals and groups responsive to their influence.

Theosophy in New Zealand, Vol. 10, No. 4, 1949, p. 68

123
The Coming of the Angels

(In an article on The Coming of the Angels,' in The Messenger Mr Geoffrey Hodson says:)

‘The method of communication is that of conscious telepathy. During visits to the secluded valley where the great idea of the brotherhood of angels and men was first received, I frequently became aware clairvoyantly of the presence of visitors from the hosts of the shining ones: generally they were advanced members of the sylph family, though both salamanders and undines have communicated. Whenever this happened I endeavoured to raise my consciousness by means of meditation to the level at which the guest was manifesting, i.e., either the Astral or Mental Plane, to still the personal vehicles and to ‘tune in’ to the consciousness of the angel; as soon as rapport was established, ideas and even words began to flow into my mind. I dictate what I am able to receive in this way to my wife, who has been my never failing assistant in all this work, both in investigation and in the reception of teaching.... The four qualities which the angels themselves show forth so resplendently are Purity, Simplicity, Directness and Impersonality, and those who would work with them might be well advised to take up the task of developing the same characteristics’.

Theosophy in New Zealand, Vol. 25, No. 5, Sept-Oct 1927, p. 136

124
The Art Modes of the Future

A Deva Communication

With few exceptions, the modem artists strive too much, are over-active mentally and are, so to speak, bitten with the desire to be new and original. This is due in part to the new life which is breaking free, the new level of consciousness which the race is tapping, both of which demand new forms of self expression. Yet these forms will be best discovered through natural methods, an easy evolution, a normal growth.

Art, through the ages, is a study which awaits the appropriate student; it reveals the spiral ascent of man’s power to make manifest the beautiful, the cyclic growth of perception and technique. The beginning was in old Lemuria, when the Venusians came and gave the magic gift of mind to man; it developed all through Atlantis, whose relics today we find in Peru and elsewhere; it blossomed into Mongolian, Indian and Persian art, with Egypt gradually developing a school of its own, slowly becoming the cultural centre of the world. Then, in Greece, came the gradual growth of European art—stimulated by Orpheus—startling and new, the wonder of the world. From there spread forth the Etruscan and other Mediterranean civilizations, though in the remains of Atlantis, in Ireland and the far North, ancient types were still maintained. So on down to the present day, through successive historic periods, art has grown. And now the birth of a new beauty is imminent, the emergence of a technique which later will prove as startling and new as did that of Greece in Egyptian eyes.

The link between the intuition and the emotions is very close. Greek art sprang from the heart. The new art will be intuitive; it will express a far higher perception of truth, a deeper knowledge of the Supreme as beauty. Yet these two are allied, and the great artists of Greece will incarnate—even now are doing so—to initiate the Renaissance of this age, which is in a cyclic relationship with the age of Greece. The new art will be definitely occult, mystical and spiritual. The new artists will feel continually towards formlessness. A new symbology will arise, consisting less of outlines or clear cut forms, than of ideations, colour combinations, and the like.

The plan includes a steady infusion of occult ideas into artists’ minds, an awakening of a deeper mysticism, a more rational conception of metaphysical truths, so that the gradually awakening higher consciousness may be assisted in its physical expression by the possession of knowledge of the plan. This is the Third Ray aspect of the work of the followers of the Ancient Wisdom—its cultural manifestation which must follow its spiritual and philosophic. Hence the suggestion that those who know, those who are linked with the Masters, should seek out the cultural leaders of the age.

The Theosophical Society is entering upon a new phase. The fundamentals remain unchanged as always, yet the expression will be new; beauty will come more and more to the fore. The Ancient Wisdom must be expressed in terms of art. Side by side with this will be scientific developments, and the gradual giving of deeper knowledge concerning the constitution of matter and of man to the world. The organization will become less important than a steady diffusion of the Ancient Wisdom into all fields of human endeavour. Groups will gradually arise in these fields; politicians, statesmen, scientists, religious teachers, artists, sociologists will be imbued with occult knowledge which they will apply in their own special fields. A far wider spreading of the hidden truth will thus result.

But beauty is our part; art, our field. For all other fields demand for their success the knowledge and expression of the beautiful. Barren indeed is the greatest expression of truth unless beautiful. Art is the centre; art combines and links all other fields, as four is the central

The Deva world, the home of beauty’s self, may best be made manifest to man through art. How can it be otherwise? For in the shining ones, their radiant forms, their lives, their glowing acts of service to the Supreme, beauty ever shines. Knowledge of them must be given to the world, and this is, in part, the artist’s work. Greece knew them; Egypt knew them; Persia and India too. Rome dreamt of them, but forgot her dream. And today they stand once more on the threshold of human life, ready to meet and enlighten men, messengers of beauty and truth, shining embodiments of beauty’s self.

Through artistic development a further facet of the diamond truth which is the Ancient Wisdom will reach the world; not as philosophy, religion or occult knowledge, but as Life in Beauty, which is living Occultism—the inner fire of truth. This new life will manifest itself directly through the inner inspiration of people, through mystical illumination, rather than through teaching, lectures or books. Such illumination demands however, a background of trained brain consciousness concerning the knowledge aspect of the Ancient Wisdom. This background it is, in part, the work of the Theosophical Society to provide.

Fear not the result. The power behind the new birth is irresistible. The present darkness will melt away before the new life which soon will pour out in a mighty tide over the Western world. And in America largely the new birth will occur.

The Theosophist, Vol. 54, January 1933, p. 466

125
Angel Worship of the Sun

[by An Angel, Through Geoffrey Hodson]

All angels still limited to worlds of form engage in worship of the Sun. For this purpose they assemble at the higher altitudes and take their place according to their degree in a series of rising circles, angel-built, which reach up into the formless worlds. The radiant bodies of the shining ones thus united form a chalice of living light. Order upon order, rank upon rank, they form a sacramental cup which reaches from the lowest levels in which they live, upwards towards the Sun.

Every angel heart is full of love and adoration. Every eye is turned upwards to the Lord of Life. All auric forces are blended to make a perfect whole.

When thus the cup is formed, a living stream of light and colour flows up the channel, which their bodies make, into the formless worlds. There the higher angels add their boundless love and aspiration. The stream swells into a torrent and flows on, up to the great Archangels who receive and pour it forth into the Sun. There it enters into the heart of the great and nameless ONE who is the Spirit of the Sun.

Music mingles with the flowing stream of light. Melodious floods of reverence and prayer flow upwards and, blending with the flood of angel adoration, exalt it to a glory and Splendour not to be measured by the greatest light which ever shines on earth.

The music grows in volume and in power. The unity increases, adoration flows forth as from a single heart. A living ecstasy pervades the angelic hosts. Wave upon wave of music, of colour and of light sweeps upwards throughout all their ranks.

The light within the chalice grows more brilliant as bright colours flash and play across its wide expanse. The upward flowing force lifts every angel into heights far beyond those in which they usually dwell, closer and closer to the presence of Our Lord the Sun.[58] Each feels His majesty, His power, and His all-embracing love. Every aura is expanded and illumined with a measure of the glory of the solar light and power.

Still the force flows upward. Still, with wills and hearts overflowing, they pour forth the very essence of their souls in uttermost surrender, in selfless adoration to their Lord the Sun.

The music grows in grandeur. New tones are added, solemn and majestic until one harmonious and perfected offering of sound is borne up to the throne of Light. The highest archangel and the lowest sylph pour forth their noblest, truest, and most spiritual aspirations in and through that wondrous angelic oratorio. At last the highest point is reached, the peak of ecstasy attained. The chalice is fully formed in all its perfect beauty of colour, light and sound.

At that moment, when at once the highest and the deepest note is struck the answer comes. The Spirit of the Sun pours forth His mighty power filling the angel cup to overflowing with a flood of glorious light. Formed at its core of white fire, and glowing throughout with golden sunlight, shot through with all the sevenfold colours of His Rays, the power descends and enters every angel heart, filling it with life and light, until the lowest ring is reached. There it is held, as all drink deeply of the consecrated wine of solar life.

The music ceases. Silence marks the solemn eucharist. Stillness surrounds and pervades the consummation of the worship of the Sun.

Every angel meditates upon His glory, now revealed within their inmost being. All are lifted into a state of profoundest contemplation.

Once more, music bursts forth in glad strains of joy and thanksgiving. Angel choirs take up the song, singing in vast multitudes round the throne of light. The great gandharvas chant their eternal mantrams to the glory of the Sun. Trumpets, flutes, harps, lutes and viols, forming a glorious heavenly orchestra, give thanks for His outpoured blessing and proclaim His Splendour throughout all worlds.

In the midst, our Lord the Sun Himself shines forth golden and glowing in all His sevenfold beauty. His solar angels bow in reverence before the majesty He thus displays. No tongue can tell the glory of that Presence, nor any words portray; even the highest angels bow down in silence before that awful Self-revealing.

The heavens are filled with the glory of the Lord from horizon to horizon. On every side, the sky is filled with countless throngs of shining ones, and in the midst of them—Our Lord the Sun.

Each angel sees the Vision Splendid in varying degree, according to his powers and to the stature which he has attained. However great, or small, his soul may be, it is filled full with the knowledge of the glory of the Sun.

Thousands who have not yet attained to conscious individual existence pass into angelhood, leaving the days of their faeriedom behind. These are received with exceeding joy into the company of the angel hosts. The whole angelic evolution, down to the smallest nature spirit, has been illumined and blest through the celebration of the mystery of our Lord the Sun.

The Theosophist, Vol. 50, October 1928, p. 58

126
Music of the Gods

An Experience in Java

Amongst many experiences of contact and communion with the Devas of Java, that described in part in this article stands out as unique and unforgettable. A number, possibly sixty, of great Devas of the four elements surrounded the summit of a high mountain, forming an inner circle, outside of and rising gradually above which were hosts of lesser Nature Devas of various orders and degrees.

A chant was being sung, the intent of which was as clearly cognizable as the sound. It was a chant of the unity of all life, with the oft recurring motif of union between the life in Nature and in the Devas and that same life in man. These two concepts were being broadcast into the worlds of feeling and thought, borne forth by song. The tones of this great Devic litany ranged from a deep bass to a high treble, the Devas of the inner ring sustaining a continuous chant in the four basic vocal tones. The bass represented musically the element of earth, its motif and varied modes of manifestation. This song of the Deva representatives of the element of earth related through sound, colour and form the history of the globe, its fiery, fire-mist, cooling and solid states, its mighty mass, its fundamental tone, its indwelling power, life and consciousness. As the chant was sung, the mountain beneath and indeed the earth itself seemed also to sing, vibrating with a deep, resounding chord, the notes—themselves chords—of which corresponded to the various aspects of earth-matter, soil, jewels, metals and rocks.

The elements of water, air and fire were similarly represented and expressed in terms of Devic song. Fire, tenor in tonal quality, was particularly impressive, linking the consciousness with the great fire in the centre of the earth and through that with the sun. The inherent fire latent in all matter was represented in the fire-chant by a soft dreamlike echo, indescribably delicate and beautiful, of the musical expression of the active element of fire and the fire Gods. This saga of the origin, nature, evolution and condition, of the element of fire and of the fire Devas was awe-inspiring, almost terrifying in its power and beauty. It was echoed with almost infinite variety of tone and degrees of volume throughout the whole realm of fire and the fire Devas, whilst somewhere beyond and yet within it was the soft, gentle, dreamlike answer from the latent fire in Nature. Strangely, at the level of consciousness of this experience, the immense volume, power and awe-inspiring grandeur of the music of the subterranean and solar fires in no way interfered with either the most delicate fire-tones or with the music of the other elements. The music of the element of water and the water Gods was in marked contrast to that of fire, and sometimes these two were heard partly in canon which accentuated the natural distinction between them. The movement of great masses of water, the flow of ocean currents, of tides, of rivers, falls and streams was expressed in the water chant, which linked the consciousness to the water element of Nature. This chant also expressed all phases of origin and emergence, evolution and condensation, and flow of the waters of the world. One heard and saw and felt, experienced indeed, the mighty depths of the ocean, the frozen north and south, the great rivers, cataracts and cascades, all of which were musically represented in the water chant. The thunder of Niagara and other mighty falls, the roar and rush of the rapids above and the boiling turmoil below, these too were included, as also were the softer voices of smaller rivers and streams. Rank upon rank of water Gods and Goddesses, of sea, of lake, of river and of stream participated in the water-chant, contralto in its tone as earth was bass and tenor fire.

The element of air was represented by the power Gods who stood within the inner ring, with the cloud, sky, wind and storm Devas hovering beyond. High in the air above were hosts of sylphs, whilst lower down fairies, bird-like and many hued, sang in a soft trilling treble the melody of the air. From all sides the air itself seemed to answer as if myriads of voices near and far took up the chant until the whole air was filled with sound, trembled with song. This air chant, though rich and beautiful in itself, appeared at times as melody or aria to which those of earth and fire were as accompaniments. Water harmonized with each of them, maintaining also a flowing liquid music of its own. As with each element, air included in its song the motif of the fusion of the human and Nature’s consciousness. Thus each principle in Nature in its own intrinsic tones, colours and forms was represented in this great symphony of the four elements.

Devas ‘sing’ with their whole being rather than through the mouth alone. This music arose within the Deva forms as a sound, colour and form expression of their own inherent nature; it flowed forth from them audible and visible both in colour and design. Fourth and fifth dimensional geometrical figures, elaborations of platonic solids, appeared, many coloured, built of flowing forces interweaving to produce complex and beautiful designs. These changed continually both in colour and shape, each variation symbolizing modes of manifestation and evolutionary phases of the four basic elements. Thus each element contributed its symbolic colours and forms—expressions of the creative formulae, the archetypes of all the lives and forms of each element projected into the mental and emotional worlds—to the resulting music form. The tones, colours and designs all harmonized and blended as they flowed out from the auras of the chanting Gods.

The total general figure resembled somewhat an enormous hour glass open at both ends and extending from the high heavens deep down into the earth. The narrow part coincided with the mountain top and Devic inner ring. Both of the cups were fluted and somewhat flower like, the petals continually interweaving, with ever changing hues, like sunshine on shot silk blown by a light wind.

How long this experience lasted the author cannot say, for in it all sense of time was lost. At a certain stage the music became solemn and invocatory. The Devas raised their arms above their heads making a picture of indescribable beauty as they looked up towards the heavens. Power flowed into and down the upward pointing cup, and then slowly and with infinite grace the Devas lowered their arms. The song changed to a paean of joy as power flowed between earth and heaven through the great cups of the music form, quickening the evolving life and consciousness throughout the four elements.

Finally all arms were lowered, the flow of power ceased, the ceremony drew to a close, and save for the God of the mountain and his ministers the Devas disappeared.

The Theosophist, Vol. 55, February 1934, p. 550

127
The Colour Language of the Angels

The Radiation Of Force

Once again the two angels have come to give us a further lesson in their colour language. They begin by projecting a portion of their auras towards each other in the form of two cylinders, which meet midway between them, combine, and widen where they touch. The green angel’s cylinder then enters that of his brother and passes through it into his form, similarly the other enclosing cylinder travels forward to the ‘body’ of the first angel. These tubes were projected from the region of the heart, and are some twelve to eighteen inches in diameter—the blue one being necessarily larger than the green. The cylinders differ also, in that the green angel’s arises from within his body and penetrates in a similar manner into the body of the blue angel, whose cylinder, in its turn, arises on the surface of his form and joins the surface of the form of the green angel.

The two are connected by this double cylinder, though they remain some 25 to 30 yards apart. Force is playing very rapidly down both tubes and many beautiful colours appear. Delicate shades of blue, green and yellow predominate, and they all have a certain hardness and lustre like that of precious stones. Suddenly a blinding flash of light occurs at a point midway between the angels, the cylinders become pointed like pencils, and a circular disc of light of intense brilliance and hyper-activity appears, spinning at right angles to the direction of the original streams of energy. This disc somewhat resembles a circular saw glinting in the sun, though it is not solid all the way to the centre, but consists of rapidly circulating streams of energy.

Single pencils of light begin to shoot out from the centre of the disc, where the points of the two cylinders touch, and pass to some distance beyond it. As they are equally placed, they resemble the spokes of a wheel, such as that by which a ship is steered. The light in the tubes grows stronger and the size of the disc increases as time passes, and an expression of intense concentration shows on the face of both angels. It is evident that they are exercising the whole of their mental capacities.

The connecting cylinder has now divided in the middle, and a spinning disc appears at the open end of each half. The angels begin slowly to revolve and the discs become cones, or funnel shaped openings, through which force is rushing from the angels out into the surrounding atmosphere. Each angel is distributing his own power, which flows in his characteristic colour. It shoots forward in a rather narrow stream and travels for a great distance. When they turn down the valley in the direction of the welsh mountains, the streams of power appear to travel across Wales, into Ireland, and far out into the Atlantic. They exercise a beneficent, vitalizing and quickening influence. When they impinge upon our auras they fill them with light, cause them to expand to, at least, double their normal size, and set all the atoms of which they are composed dancing and vibrating with increased rapidity. My consciousness becomes more keenly alert and vivid as the stream of force strikes me, and I feel roused and stimulated. The force of the blue angel affects the form, in my case, more than the consciousness. It has a definite purificatory effect, sweeping out inharmonious and deleterious matter, and raising the whole tone of my aura.

At first the angels turn slowly, following the direction of the sun, but now they gradually increase the speed until they are spinning with such, extreme, rapidity that the cylinders and streams of force appear as solid discs surrounding them. These illusory discs are slightly concave on both their upper and lower surfaces; they shine brilliantly with the colours of the angels’ auras and the force is radiating from them in a highly concentrated stream. From the distance from which I am watching them, it is hardly possible to recognize it as a stream, so quickly are the angels spinning, but at the distance of a mile away the spinning is not so clearly noticeable.

As the beams of power strike me continually in their rapid rotation, the effect somewhat resembles that of a spinning water sprinkler. Power is descending through the angels in two distinct shafts from high above their heads. Both stretch their arms upward, holding their hands in the shape of a cup. The shaft which descends on the green angel is yellow, and that on the blue is rose. The shafts decrease in diameter as they descend and pass between the hands into the top of the head and down to the heart of each angel, where they join and intensify the stream of outrushing power. Following the shaft of the green angel upwards, I find that it opens like a long, thin funnel into the causal world, which appears to penetrate at a point some 60 or 80 feet above the ground. Each shaft is spinning, and the opening forms a vortex into which the power is drawn from the higher planes.

The angels themselves are utterly transfigured by this time and appear to have grown in stature. Their faces glow with light and are stamped with an indefinable expression of power, majesty and nobility; they are hardly recognizable as the same gracious and smiling angel friends who have been teaching us.

Now each turns the forces of his aura upwards and forms them into a huge coloured bowl. The cylinders and rays of power have disappeared, though the descending shaft of light is still visible. The bowl grows narrower and higher, and closes round the shaft until it reaches right up into the causal world. Powerful streams of force shoot up with it, and are liberated there. The arms of the angels are still raised above their heads and their glorious faces are visible between them.

Gradually the aura is drawn down into its normal position, the arms and hands follow it, with palms presented outwards as if in blessing: the faces resume their normal expression, the heads are bowed for a few moments, the hands fall to the sides and, after a pause, the angels look up with their familiar, friendly smile.

This demonstration almost explains itself. The angel says it was a meditation for the helping of the world. First they generated powerful positive and negative streams of energy which they placed in magnetic relationship with each other, according to certain laws with which they are evidently familiar. This induced power of another order which showed itself as a disc, spinning at right angles to the cylinders; by the exercise of their will-power they took control of these two orders of energy and utilized them as a means of projection for a third, which they called down from the higher planes by meditation, This causal energy they transformed and liberated both at the mental and Astral levels, for the helping of the world.

The angel says: ‘We meditated upon the central source of energy in the system and in ourselves, and having in some degree realized it in our higher consciousness, we drew it down into ourselves and directed it by will-power through the simple mechanism which we had constructed. The purpose of the mechanism was to avoid loss of power by dissipation and to obtain the maximum results from the energy at our disposal. The difference in colour of the forces was due to the difference of temperament, and showed that we each draw down and direct the particular aspect of the central source of power to which our temperaments correspond.

We recommend this method to you and suggest that you employ your heart chakras instead of the cylinders which we constructed’.

He concludes with a smile: ‘we do not however recommend you to rotate. If you use this method you must be content to project power in one direction at a time. Someday you, too, will be able to radiate power and blessing in all directions at once’.

The Theosophist, Vol. 49, p. 2, 1928, p. 67

128
Nature and the Gods [1]

The Value of Contact with the Gods

Whilst it is true that angelic assistance is automatically obtained in all modes of service by thought power, it is also true that the effectiveness of such service, the degree of co-operation, and the vividness and potency of the thought are greatly increased by a conscious contact with the angelic hosts.

In addition to the orders of angels more usually invoked, such as those of power, of healing, of guardianship and the ceremonial orders, there is much of value to be obtained from contact with the Nature angels, especially those of landscape, such as the great mountain Gods. Whilst living near the mountains of California, the author has recently enjoyed such contacts and in these papers expresses some of the ideas resulting from them.

Summary: There are three important results to be obtained by humanity from conscious contact with the angels of landscapes. These are:

First: An opening of the consciousness to the hidden life in Nature. This is achieved by meditation directed to that end and preferably carried out in surroundings of natural beauty. This will lead to a deepening of true religion in man.

Second: Healing of oneself and others from the play of the forces of nature through the physical and super-physical vehicles consciously thrown open to them, and from contact and co-operation with the angelic hosts and nature spirits.

Third: A quickening of the sense of beauty; this is a development greatly needed at this juncture in human affairs.

Amongst the experiences referred to above was a contact with a mountain God, of whose appearance notes were taken as follows:

His whole being shines most brilliantly, the outer aura^{^[59]} gleaming white as do snow-clad mountain peaks, the power and majesty of which seem incarnate within him. Through the white radiance, the colours of the inner aura shine; deep greens of cypress tree and juniper, and within them, the yellow glory of the noonday sun; then soft rose, then azure blue, and then the godlike form, all white and radiant, from which the auric energies flow forth in glowing beauty, many hued.

The face is moulded in strength as of the mountain’s mass, square jawed and powerful; the eyes are wide set sometimes alight with fire leaping forth from fiery mind and will within, sometimes dark, their fires withdrawn. The ‘hair’ resembles a mass of flickering, backward sweeping flames, and in the air above a crown of radiant energies flashes as with the brightly coloured ‘jewels’ of his thoughts. A God indeed! A Shining One. A Messenger from Gods to men.

Concerning men, his thoughts in part appear to be:

‘The approach to Nature by modem man is almost exclusively through action and outer sense. Too few among Her devotees approach Her in stillness, with outer senses quieted and inner senses aware. Therefore, but few discover the Goddess Herself, She being hidden from men behind Her veil of outer loveliness.

‘There is a value in the active life, a beauty in Nature’s outer garb. Far greater value and far deeper beauty lie behind Her veil, which may only be withdrawn by silent contemplation of Nature’s Self. The heart of Nature, save for its rhythmic pulse, abides in deep silence. Even within the tempest’s roar, the crashing waves, the sighing trees, the tumbling falls, there is a stillness, to be entered only in mental silence, equipoise and peace. The devotee at Nature’s shrine, if he would find Her beating heart, know the power of the silence within the sound, and perceive the beauty behind the veil, must approach Her altar reverently and with quiet mind.

‘The doorway of Her temple exists and is to be found, opened and passed through, in every natural form. Contemplation of a single flower may lead the suppliant through; a shrub displaying Nature’s symmetry, a tree, gigantic or small; a mountain range, a single peak; a flowing river, a thundering fall; the awe inspiring beauty of the desert, its colours by day and its stillness by night; each and all of these will serve the contemplative soul of man as entrance to the real, wherein Nature’s Self abides.

‘Contemplation of the outer form, identification with the inner life, deep response from the heart to Nature’s loveliness, without and within, these are the moods in which the doorway to Nature’s temple should be approached, these the means of entry to Her inmost shrine. Within, the Gods await, the timeless Ones, the everlasting priests who minister from creative dawn to eve within the temple which is the natural world.

‘Few, far too few, have found the entrances since Greece became a ruin and Rome fell into decay. The wheel revolves; the golden days return; Nature calls again to man, who, hearing, endeavours to respond. The Grecians of old dwelt in simplicity; complexities had not as yet appeared, human character was direct, human life simple, and human minds, if primitive compared to those of modem man, were closely attuned to the Universal Oversoul.

‘Man has passed through a cycle of darkness following the fall of Rome. Involved in increasing complexities, he has lost his contact with the Universal Soul. Simplicity, therefore, both of life and mind, must mark the devotee at Nature’s shrine. Complexity leads to dullness of sense, both of body and of soul. Keen must be the vision, both outer and inner, if Nature’s inner loveliness is to be seen. All that bedulls the senses, all of grossness, impurity, indulgence arid complexity, must be left behind. In purity, simplicity and quiet contemplation must the Goddess be approached.

‘Amid the beauties of mountain, vale or hill, of forest, plain or desert, let men seek communion with the life within the form, using the form as means of entrance into the life.

‘The whole earth breathes, its heart beats, for the globe is a living being with power, life and consciousness incarnate within. The earth itself is the body of a God, the Spirit of the Earth. Rivers are its nerves; oceans, great nerve centres; mountains, the bony structure of the giant earth whose outer form is man’s evolutionary field, whose inner life and potent energies are the abiding places of the Gods. The energies are being found in part by means of instruments and mind. Discovery of the inner life demands the co-operation of the heart and needs no instruments other than the alert but quiet brain of man’.

A Mountain God

There came another great white angel of the heights, his body shining with the light of sunshine upon snow. On every side his far-flung aura shone with brilliant hues, ordered in successive bands from central form to aura’s edge. From his head a widening of white and fiery force arose, whilst from behind the form, streams of power flowed, suggesting auric wings, pale rose, pale blue, soft green, with purple beyond.

Many coloured auric energies also flowed out from him on every side extending whilst at rest for at least a hundred feet, whilst within the shining and translucent aureole, the gleaming snow white form appeared, lightly poised above the ground.

The face was strong, virile, masculine; brow broad, eyes deep set and wide apart, now ablaze with power, now veiled in darkness, inscrutable, as if he brooded deep within himself upon the mystery of being. The ‘hair’ was built of curling waves of flame-like power emanating from the head. The nose and chin were strongly modelled, the lips full, the whole, face instinct with the majesty, the power, the stability of the mountain range.

The form was magnificent as of some gigantic statue of a Grecian God. Flames played about the feet, the arms and hands were conveyors of power which flowed visibly from the finger tips.

Within the head, behind the eyes, was the force centre from which the upward stream of power arose; this was the intelligence centre in the form, the positive pole, or focus, linked magnetically to the life centre, which was its negative. This was in the region of the solar plexus and blazed like a sun, many-hued. The thighs were veiled by flowing forces, whilst all through the form and outward flowing power, there flashed continuously a white and radiant energy, dazzlingly bright.

Robed thus in force and light, the whole mighty figure appeared as an incarnation of the power aspect of Nature, an individual manifestation of universal creative energy. He ‘speaks’ in a deep resounding bass, vibrant with the power of the element of earth:

‘The Gods await the reunion of the universal and the human mind. Humanity awakens slowly. Few as yet perceive the mind within the substance, the life within the form. Matter-blinded through long centuries, man does not yet begin to see. Only the few escape from the illusion of matter and of form. Even in these, save for the very few, the awakening is instinctual, the escape but blind and groping.

‘To render self-conscious the awakening and to guide the escape, the Gods appear.

‘Let man seek the mind within the substance, the life within the form, for thus seeking he will enter the kingdom of the Gods. Men have searched the whole earth for power and life-experience; they have explored the wilds, scaled the peaks and conquered the polar wastes. Let them now seek within the outer form, scale the heights of their own consciousness, penetrate its depths, seeking there the power and the life by which alone they may become strong and spiritually rich.

‘Let man use the mountain peaks, the desert wastes, as means of true discovery, contemplating there that which is real, discovering the mind and life by which all is created and sustained. To him who thus throws open his life and mind to that indwelling in all things, seeking union therewith, the Gods will appear.

‘In contemplative silence let man dwell upon the Self, affirm thus identity therewith:

“Power universal,

Life indwelling,

Mind all-pervading,

Three, yet one,

I seek thee through the power, life and mind which is my Self.

“Gods of power, life and mind!

I greet thee”.

In the Self of the Universe, we are One. I am that Self — that Self am I’.

The Theosophist, Vol. 54, October 1933, Part 2, p. 335-340

129
Nature and the Gods [2]

The Use of Thought power

There came also an Angel visitor who ‘said’:

‘Man is as yet but partially self-conscious in his use of thought. The Angelic Hosts are wholly so; thought for them is a directing agency, a means of the vibratory attunement and projection of natural energies both within themselves and Nature,

‘Human thought at this period of its evolution is one of the chief moulding and directing agencies in human life. Only the few use thought as a power to be controlled and directed from within by the thinker’s will. In science, man uses thought chiefly as an instrument, for gaining knowledge. With the aid of thought he arrives at conclusions after external observation. Yet human thought is actually a barrier between man and knowledge; the present thinking process prevents the realization of truth. When man thinks, he becomes spiritually blind. Only when his mind is still can he perceive truth. When the mind has been mastered it becomes a vehicle for wisdom and is an instrument for directing force.

‘The first step, therefore, in the conscious discovery of the hidden forces of Nature and in development of the power to direct them, is the mastery of mind. This consists in the acquirement of the power to silence thought, to render the mind temporarily irresponsive to external and interior influences. Thus harmonized and controlled, human thought becomes a vehicle for wisdom, an instrument for the discovery of truth, as well as a directing agency for such forces as the dweller within determines to employ.

‘Knowledge of certain fundamental truths concerning Nature is an essential pre-requisite to the discovery and mastery of natural forces. He who would move with safety within the powerhouse of Nature must first have begun to establish himself in direct knowledge of the Source of power which is Truth. Firmly established in Truth, he is safe amidst even the greatest display of Nature’s power.

‘Two fundamentals must be realized—those in which Angelic Consciousness is rooted: first, that there is but one source of all power, life and consciousness; and second, that every individualized being, whether Angel or man, is in his innermost essence, one with that source; that nothing in Creation is external to man. Upon these two truths man should meditate until to him they are basic realizations within the unbroken knowledge of which his life is lived, his work performed.

‘The outer form is unreal, the inner life is real. Vision of form alone produces the illusion of difference and division. Vision of life reveals the essential unity. Man should meditate, therefore, upon the life which is one and indivisible until he naturally and instinctively pierces the illusion of separate and different forms. Let him place before himself two widely differing natural objects, such as a jewel and a flower and, with mind utterly still, discover their life identity. This realization comes not through thought; the mind must be still; rather through feeling and intuition must the real discovery be made. Intellectual appreciation of the fact of the Unity of Life is not the goal, though for some a possible step towards it. Living knowledge, individual experience, direct vision, is the goal.

‘Such illumination is not sudden. Knowledge of the Unity of Life—not an intellectual conception but a realized truth—comes as the result of growth and therefore gradually. Thereafter, conscious identity with life must be discovered and sustained.

‘So also with consciousness and power, until the indwelling Trinity is at last perceived and the Trinity in man known as one therewith.

‘Established in this knowledge, natural forces may with safety be contacted. Natural intelligences, high and low, Gods and nature-spirits may be known and their co-operation gained’.

Practical Values

On another occasion the following ideas were received:

‘The practical value of inter-communion between Gods and men consists primarily in its effect upon human consciousness and secondarily in the increased efficacy of the work of both.

‘Within the consciousness of humanity a new power is stirring; the seed of a new order of intelligence has germinated. From within the spiritual Self of man a deeper layer of life-force is being released. One effect of this change will be the awakening of the intuition. This faculty, as it develops, will not only bestow upon man the Higher Mental powers associated with the gift, those of direct perception of truth and the conscious use of the higher instinct, but in addition will awaken a recognition of the Oneness of Life.

‘This recognition will be dual, consisting of interior realization through intuition—no longer sporadic, but continuous and consciously directed—and of a mental, and even physical, visual experience of the fact of unity. The eyes will be open and mankind will see the world, its inhabitants and all kingdoms of Nature in an entirely new light, that of the spiritual rather than the physical sun. The physical senses will, themselves, be affected by the play of the power newly liberated from within the spiritual Self. The range and degree of responsiveness within the present range of all five senses will be increased; whilst the mind will become illumined by the new light, will perceive syntheses in addition to analyses and become increasingly responsive to the power, wisdom and intelligence of the spiritual Self of man and of the universe.

‘This development is of supreme importance at this period of human life. It will produce changes for the better in human relationships which it is quite impossible to produce by any other means. Perceiving their unity, men will instinctively co-operate, and it is from the awakening of this new order of consciousness that the new age will result.

‘Contact with the Gods, in whom these powers are already active, who have never lost their consciousness of the Unity of Life, will prove a powerful stimulant to this development and in this lies its most permanent value.

‘The Gods are the embodiment of the principle of unity; their existence, their activities and their relationships are all based upon it; it is their basic conception of life. Contact with them awakens in man a similar state of consciousness, quickens the germination of the seed of this knowledge which is in every human being.

‘The union of the mind of the Gods with the mind of man, the blending of the two life-streams and the fusion of the forces natural to both adds greatly to the efficacy, both physical and super-physical, of altruistic work. The human servant experiences an increase of ardour, a deepening of determination, and the infusion of a fiery energy both into his own nature and into his work. Thought-power is definitely enhanced, whilst in addition, members of the race of the Gods assist super-physically in the direction and employment of projected energies. Their attendance upon those who habitually use thought-forces, both in acquiring vision, receiving inspiration and in planning and carrying out work, can be of great value.

‘The channels in the super-physical bodies of man which link ego and brain are, in part, constructed by them during prenatal life; it is, therefore, within their power to widen them, assisting from without the efforts of the man himself to gain a deeper vision of his work and to tap energies from within his Higher Self. This assistance is of special value to all who pursue the path of beauty and seek its portrayal through the arts. All seeking illumination and a quickening of their inner powers will benefit by the assistance of the Gods.

‘Those who serve by thought-power and the evocation of super-physical energies, seeking to heal, to inspire, to uplift, to bless, to influence the mind of their fellows in the direction of brotherhood and peace, may greatly increase their effectiveness through co-operation with the gods. They bring to such work knowledge of the operation of natural forces; capacity to direct their flow, and a freedom from the limitations of time and matter and are therefore valuable allies in all altruistic work. Numerically, they are countless, their order is hierarchical, leading from the nature-spirits to archangels; they constitute, therefore, an inexhaustible source of power, wisdom, knowledge and co-operative assistance. For these reasons is advocated the re-establishment on earth of the brotherhood of angels and men’.

The Technique of Communion with the Gods

On another occasion the following ideas were received:

‘Much has been said upon this subject in preceding communications, much already written by the recipient of these. The fundamental principles may be thus restated:

‘Selflessness of motive. There is danger for him alone who seeks and employs super-physical forces and intelligence, together with the laws of their operation, for personal or material gain, either for himself or others. Such practices, even in the name of religion, lead to spiritual suicide.

‘Purity of life. All the forces, physical, emotional, mental and spiritual are stimulated by contact with the Gods. The grosser passions and more sensual desires must, therefore, have been in large measure transcended before such stimulation can be safely and usefully experienced.

‘The mind must be reasonably controlled. The evocation and direction of thought-power, and through it of other natural energies, demands a well-controlled, stable mind. The fire and the force emanating from the high Gods, their complete other-worldliness and transcendence of ordinary human moral standards, their universality of consciousness and complete impersonality, whilst of the highest value to those who can meet and supplement them with corresponding development, constitute a danger to those of weak and unstable mind.

‘Knowledge of the purpose of existence and of the plan whereby it is fulfilled is essential as a safeguard against error. All work which is founded upon that knowledge, is impersonal and is in accordance with the plan, is right. All work which is based on ignorance, is personal and is contrary to the plan, is wrong.

‘Vision of the Unity of Life and an intuitive perception of the root cause and cure of human ills is essential.

‘A developed will, by which the forces and bodies of the human agent are controlled. The Gods can be invoked, powers of Nature evoked, and the whole put into operation with resistless power by a man of strong will.

‘Last, a dedication of the whole nature to the service of the world and a surrender of the will to the One Will constitute a final safeguard as well as an essential to success.

‘Severe and difficult as these requirements may seem, their development is well within the power of man. The path which leads to it has been trodden since the earliest days of human life on earth. Large numbers of ardent souls have trodden it to the end, which is Adeptship, today essay its steep ascent, whilst in the stimulus of the present age, many press forward to its approach, open to all in whom the spirit of service is awake.

‘The Elder Brothers of the human race hold out Their hands. The Gods stand ready to assist. The way is open. Ascend!’

The Theosophist, Vol. 54, October 1933, Part 2, p. 460-466

130
Nature and the Gods [3]

On Beauty

Concering beauty, the God spoke thus:

‘Beauty is creative power harmoniously expressed. Beauty is truth portrayed. Beauty is creative will in action. Beauty is the first external manifestation of creative will.

‘As the creative word is uttered, beauty appears. Beauty is inherent in divine creative power, accompanies it from the inmost source to the outermost expression. Beauty therefore, is indwelling throughout all creation; it pervades all matter, shapes all form. Even the atom displays the beauty inherent in the creative will; so also the crystal and the cell; through all their infinite varieties, beauty shines.

‘Amid all natural diversity beauty abides, uniting all. Yet beauty consists not of the form, even though the form appears to display it. Beauty is in the creative will of That which brings all form into being, is present both in the form and in him who gazes thereupon. If it were not that beauty existed everywhere in all things and in all beings, beauty would nowhere be seen.

‘He who succumbs to sensuousness, debasing his creative life, blinds himself to beauty. Creative power debased is the opposite extreme, the negative pole, creative will, pure at its source. In the one dwells beauty’s Self, in the other, beauty’s opposite, the shame of ugliness. Self-debased, self-blinded, the sensualist exiles himself from his own land, the name of which is beauty. The immortal self of man, incapable of sin, dwells ever in that land, the realm of beauty wherein the creative will cannot be debased. The eternal man himself is beautiful, shining, splendid, his life a radiance, many hued. Creative Will, pure love, divine intelligence abide in him, each in itself supremely beautiful; all blended in their immortal vehicle shed immortal beauty on their world.

‘As man calls forth his inner spiritual will, shafts of power, radiant, fiery yet white because unstained and unstainable, flash forth tipped with pure translucent blue. Thus armed, man is indeed a God of power, destined to become invincible, omnipotent, a spiritual king reigning in beauty over his universe’. Love, too, shines forth in beauty from the immortal man on every side. In its expression, his immortal vehicle resembles a golden heart surrounded by a rosy radiance, pulsing as love-power flows through.

‘In illumination the immortal self of man shines forth in beauty, many hued, his consciousness a prism dividing the one white light of truth into its seven hues. Each truth perceived shines out in the immortal vehicle in its appropriate and symbolic light.

‘Thus throughout man’s triple Self, the light of beauty shines. His task, the purpose of his becoming, is to make manifest in stainless purity, creative will; in selfless love, divine affection; and in poised and mastered mind, divine intelligence. Of his success in this task, beauty of creative life, love and thought, remains an unfailing test. Of his progress as a God, the beauty of his life is an unerring sign.

‘Beauty, therefore, is man’s goal, that which each man must ultimately achieve. So also must the race, each nation making manifest a facet of the diamond truth. Thereafter, each must recognize and reverence the beauty of the other and, recognizing, blend therewith, that the many may rebecome the one. Beauty, therefore, must be the standard for Presidents and Kings, beauty their ideal, beauty the test of their worthiness to rule. So also statesmen, educators, priests, directors of activity and those in their employ; all must recognize that beauty is the goal of life; that without it, life fails, harmony is broken, happiness disappears and progress is delayed. Homes, schools, churches, workshops and assembly halls, streets, cities, nations, through all these beauty must shine. In them a pure beauty must be enshrined, simple, dignified and portraying truth as all true beauty must.

‘All men must achieve the power to portray the beautiful. Artists must remain no more a class unto themselves, There is an artist hidden deep in every man, the very nature of his being is beautiful, the source of his existence is beauty’s Self. The true purpose of the educator and the priest is to help the pupil and the devotee to discover, release and portray the inherent beauty in Nature and himself. The physicians’ task is to cure ugliness, beauty’s opposite, the hidden cause of all disease. That cause lies in misdirected will or love or intellect. In the correction of these errors, beauty is the sovereign remedy. The physician’s office, therefore, combines that of the artist, the educator and the priest, with that of ruler and director, a noble calling, the highest that man may fulfil.

‘Acceptance of these truths, recognition of beauty as a standard of success in every walk of life, will lead man unfailingly into the Golden Age of happiness and peace’.

The Theosophist, Vol. 54, 1933, Part 2, p. 586

131
Mind Radio [I]

Co-Operation Between Angels and Men

(Mr Hodson is Director of Thought Projection Groups for The Theosophical Society in New Zealand.)

This article is written with a deep sense of responsibility; for information selected from Theosophical literature, by means of which spiritual power may be tapped and potent influences radiated upon the world, is herein offered. Such power may be used both for evil and for good, and it is necessary to point out that all selfish use of spiritual power is evil. All exercise of spiritual and psychical influence for personal gratification and advantage is Satanic. Readers of this article are therefore solemnly warned against the misuse of the information it provides. Nothing but disaster to themselves and those affected by them can come from such misuse.

Occult work for the welfare of all without thought of return or reward is white magic. It brings untold blessings to the world as well as to those by whom it is intelligently performed. Occult activity for material self-benefit, with the deliberately chosen motive of personal advantage, is black magic. Untold misery inevitably follows its practice. May those who read on not only remember this warning but be inspired to apply these teachings of Theosophy impersonally and dispassionately to work for the welfare of the Race.

The mind and brain of man are powerful mental ‘radio-stations’. Thought moulds not only the character of the thinker but also that of all recipients of his mental broadcasts. The mental impress produced by man upon fellow man helps to form national characteristics, and influences both human destiny and the progress of civilization. So intimate and unceasing is this psychical interaction that, the unity of life apart, none can wholly dissociate himself from responsibility for the widespread ugliness, cruelty and crime which are the curse of this planet. For these are the product of ugly, cruel and criminal thoughts.

The power of individuals mentally to influence the thought, character and conduct of others increases by geometrical progression, we are taught, when they think together in groups. The enormous potentiality for good of groups of dedicated and trained servants of the race who deliberately use their thought power for beneficent purposes at once becomes obvious. Organized efforts for these purposes could lead to the establishment of numerous extremely potent mind ‘radio stations’ or groups of trained thinkers. Mental work of incalculable value could be performed by such groups.

Certain basic principles governing success in such work at once suggest themselves to the students of Theosophy. Unity of purpose must be presumed to be of supreme importance, whilst the existence and maintenance of perfect harmony between the members of such groups is essential. Discord, it is easy to perceive, would tend to be accentuated by the play of forces which such groups would generate and evoke. Unity of method must also be important, and some general standard and system would need to be agreed upon. From this it would seem that a certain directive control and a careful choice of both leaders and members of groups are essentials.

Thoughts to be projected must in their turn be selected with care. Unquestionable and unchanging truths alone may safely be broadcast. For every truth has behind and within it its own spiritual force. Each philosophic verity is a power as well as a mental concept. When such a truth is conceived and affirmed, a measure of its power is contacted and released. Thought upon a truth taps the power of that truth. Thought projection by affirmation and verbal expression liberates that power. Ideas selected for projection must therefore subscribe to at least four fundamental rules. They must be basically true, impersonally conceived and projected, non-compulsive (being sent out as offerings only), and wholly beneficent in their influence. In addition, to produce the maximum effect, they must be conceived and affirmed with complete clarity.

The responsibility of leaders and members of mind-radio stations’ would be as incalculably great as is the potential effect of their work. Members of thought projection groups should therefore be spiritually minded people, moved solely by a sincere aspiration to serve. They must be capable of impersonal effort in which they have no leading part, being ready, once a trusted leader has been appointed, completely to subordinate the Personality. They must also be capable of sustained concentration, clear thought and powerful mental affirmation.

Members of such groups must in addition not be mediumistic. Undue negativity and passivity of personality renders an individual quite unsuitable for this kind of work. The seeing of visions during supposed meditation, response to presences, desires to describe them and a general concern with personal psychism are inadvisable in members of groups organized solely for positive and impersonal activity. Such attributes would introduce into a group influences which would reduce its efficiency as an agency for the projection of truth into the world-mind. Members must also be able to meet regularly and consistently for group work; and last, they must be able to maintain silence, since such work loses power when indiscriminately discussed.

Are these ideal qualifications impossibly high? Not so, for man himself is both a spiritual being and eternally at one with the Divine Power of the Universe. The inner Monadic Centre of man, the Atma, is the source of his power. And that Atma is one with the Paramatma. Deepening realization of this truth of truths, attained by study and regular daily meditation, bestows the desired characteristics. In addition, five great Theosophical books are advised for study: Man: Visible and Invisible; Thought Forms; Thought Power: Its Control and Culture; An Introduction to Yoga; and A Study in Consciousness.

Theosophy in Australia, Vol. 34, Issue 10, October 1946, p. 226

132
Mind Radio [2]

The Angelic Hosts: Conscious communion and co-operation by man with the Angelic Hosts is said to be one of the characteristics of that arc of the Fifth Race cycle upon which that Race is now entering. This aspect of the subject of thought-projection must therefore now be considered. Again, a warning must be given. Two dangers exist. One is that faith in and attempted co-operation with the Angels could degenerate into mere superstition and self-deceit. Against this the would-be occultist must ever be on guard. He must above all things be a realist with a severely practical, logical mind, and both feet firmly planted on the ground.

The other danger is that heightened mental power and glimpses of the co-operating Intelligences could provide the illusion of the receipt of personal favours and lead to the curse of pride. Perpetually preserved impersonality and deep humility are the safeguards against this danger.

The two essentials in effective co-operation with the Intelligences associated with natural forces are: first, the successful evocation and direction of power, and second, complete impersonality and universality of mind. This latter is absolutely necessaiy to bring man into full rapport with the Angelic Hosts who are the embodiment of impersonality. Man’s strong sense of separated Individuality, Ahamkara, is almost wholly absent from angelic consciousness. Only when man universalizes himself, therefore, can he fully attune himself with the Kingdom of the Gods.

Angels are associated with the Power, Light and Life aspects of Nature. When, from the Universal Source, Power is evoked, generated, focussed by man’s mind into a stream and then impersonally and accurately directed into a chosen field, the Angelic Hosts are provided with suitable conditions for their natural activities. One of these is to conserve, direct and employ as a ‘tool’ the energy of Cosmic Electricity or Fohat. This power can be tapped and released at spiritual (Atmic), mental (Manasic) and psychical (Mento-Astral) levels or frequencies of oscillation. The will and mind of man conjoined, as in thought projection, both direct this Fohatic energy into chosen fields and impress it with a mental characteristic. As it rushes forth on its mission, it must be carefully conserved and accurately directed if medium effectiveness is to be achieved. Clarity of thought and keenness of concentration in the human operators are therefore essential to success.

The Angels, if their co-operation can be obtained, associate themselves intimately with this focussed stream of energy, conserving it against loss in transit and rapid dissipation on arrival and then applying it with maximum effectiveness. Rightly directed the work of thought projection groups supply the essentials of effective co-operation between Angels and men.

For the past two years, in the New Zealand Section of The Theosophical Society, nine groups comprising about one hundred F.T.S. [Fellows of the Theosophical Society] have been practising thought projection in co-operation with the Angelic Hosts. Members of these groups meet regularly at least once a week. Directed by a competent leader, they seek to blend their individualities into a group consciousness. They try to become one living organism, temporarily at least over-riding the illusion of separateness. They then raise the group consciousness through the Astral and Mental levels to such heights of Egoic awareness and sources of power as by practice they can reach. The group then meditates on and realizes certain basic truths. Finally, invoking the co-operation of the Angelic Hosts and using the whole of their will power, each member affirms to the world-mind successively the four chosen truths.

Every three or four months, changes are made in these selected truths, and all the groups are affirming the same truths during each period. A united Dominion effort is thus maintained.

Truths meditated upon and affirmed for a period of perhaps three months at a time during the past two years have been:

“The life in all beings is one life.

The brotherhood of man is a fact in nature.

Cooperation is essential to progress.

Evolution to christhood is the purpose of human life.

The radiation of christlike love is essential to success.

Man attains to perfection through successive lives on earth.

The Law of Cause and Effect ensures justice to eveiy man”.

From January 1945, meetings have closed with the following prayer for the success of U. N. O. [United Nations Organization]:

“May the blessings of the masters of the wisdom descend upon the gatherings of the United Nations Organization”.

Such impersonal and wholly beneficent employment of occult power and knowledge, I repeat, is white magic, bringing untold blessings to the world. By such means, and with such safeguards, Theosophists may practically apply their knowledge and have their share in assisting world progress at this critical period in world history.

Theosophy in Australia, Vol. 34, Issue 11, November 1946, p. 252

133
Mind. Radio [3]

THOUGHT-PROJECTION METHODS

Group meetings in New Zealand are conducted according to the following directions, given verbally by the leader:

1) DISSOCIATION OF SELF FROM BODIES

‘Raise the centre of self-consciousness by mentally affirming and Realizing:

I am not the physical body. I am the Spiritual Self.

I am not the emotions. I am the Spiritual Self.

I am not the mind. I am the Spiritual Self.

2) AFFIRMATION OF DIVINE SELFHOOD ‘Mentally affirm and realize:

I am the Divine Self. Eternal. Immortal.

Indestructible. Radiant with Spiritual Light.

I am that Self of Light: that Self am I\ (The positive, creative imagination is used to the fullest extent in all the affirmations, and time is allowed for their realization. Especially are Group members warned not to look for visions or to listen to ‘voices’. These distract attention from the work in hand and can seriously mislead.)

3) Thought Projection

After a pause, still directed verbally by the leader, the Group first meditates upon and then affirms to the world mind the basic thoughts which have been chosen for thought projection.

The present method is for the leader further to direct by saying:

‘Meditate upon and realize:

The Life in all beings is One Life’.

Invoking the co-operation of the Angelic Hosts, affirm that truth to the world mind—One Life in all.

‘Meditate upon and realize:

The Brotherhood of Man is a fact in Nature’.

Invoking the co-operation of the Angelic Hosts, affirm that truth to the world mind—All men are brothers.

‘Meditate upon and realize:

Evolution to Christhood is the purpose of human life

Invoking the co-operation of the Angelic Hosts, affirm that truth to the world mind—Christhood, the Goal.

‘Envisage the whole of humanity, perceiving and assenting to these truths’.

After a pause of one minute in complete, mental quietude, during which salutation is made to the Angelic Hosts, the meditation is brought to a close.

Group members are encouraged to retain a measure of the upliftment experienced at Group meetings by personally performing each day the dissociation and affirmation of Egoic Selfhood. They also try to bring the wisdom, the power and the effectiveness of the Higher Self into physical life, living increasingly as an Ego.

They are instructed not to talk indiscriminately about their inner life and meditations. Speech control, they are told; is the surest way to self control. The ideal of all occult work is ‘To dare, to will, and to be silent

Theosophy in Australia, Vol. 34, Issue 12, December 1946, p. 275

134
The Kingdom of Music

Earthly music is a temporary, physical manifestation of ever-existent divine harmony, or spiritual Sound. That Sound is the ever-uttered Word, the Voice of the Great Breath, which brings Order out of Chaos, Universes out of the Great Deep. From creative dawn to creative night divine harmony sounds forth throughout all worlds from those of the highest spiritual consciousness and life to the physical crusts of globes and all things growing thereupon.

Physically, the Word is most perfectly made manifest as music. For music, with all else in Creation, is twofold, has its spiritual and material aspects. All sound has its soul, all music its spiritual ensoulment.

Behind all material creation is the potency of Cosmic Ideation primarily made manifest as creative Sound, that everlasting celestial symphony of which Nature’s forms are the physical product. The origin of the divine creative Sound is in Eternal Motion, that Great Breath which is ever breathed upon the Great Deep, the all-pervading waters of Space.

In realms of time, the Great Breath and the Great Deep together produce the ever-uttered Word, the chanted Verbum, the Universal Logos.

The Word Itself exists in two phases. During Creative Night it is silent within the Great Deep. During Creative Day it becomes audible within and throughout space-filling soniferous Aether. When the Word is silent, Universes sleep within the Womb of Virgin Space, the Eternal Mother. When, obedient to Eternal Ebb and Flow, the Great Breath becomes vocal, the Cosmic Mother conceives and brings forth Universes, Herself ever remaining immaculate. When ‘spoken’ the Word creates and releases the divinest harmonies expressive of Cosmic Ideation, and this music moulds newborn Universes into ever-growing beauty.

First becomes manifest the One Supreme Intelligence, Embodiment of the Divine Idea. Then spring forth full-formed the Three in One and then the Seven Orders of Creative Intelligences, the manifested Lords of Light, the Mind-born Sons of God Who shouted for joy, the Morning Stars Who sang together, the Divine Musicians, the Seven Mighty Spirits before the Throne. Through These shine forth in seven hues, sound forth in seven chords, the Spiritual Selves of Men.

The Seven Divine Artist-Craftsmen make manifest the one Word in many forms, as music, filling celestial regions with harmony and beauty, as light, life, energy and Divine ‘Ideas’ or Archetypes. The Seven groups of primordial atoms are thus formed, each singing as it spins, and from these are built all Nature’s forms.

The true Kingdom of Music is within the Hearts of the Seven Mighty Spirits before the Throne. It is echoed, faint and far off, in still lower worlds where the five all-pervading material ‘elements’ of ether, air, fire, water, earth, each with its keynote, rhythm and ‘form’ are born in song from the Father-Mother WORD. Within these five elemental ‘sons’, as their indwelling consciousness and life, exist the Angels of Music, Themselves embodiments of the master-chords and themes of the One Creative Word. Down here in material realms, in ever increasing fullness and perfection, physical Nature becomes the outermost manifestation and expression of this celestial harmony. The five senses of man—each in resonance with one of the five elements—reveal to him physically as Nature’s ever growing, ever changing forms the perpetually composed and continually perfonned Symphony of Creation.

There is a level of consciousness, however, at which the creative and ensouling sound of the Universe may itself be ‘heard’. It is the Kingdom of Music where the Word is not only heard, but also seen as fire, colour, Archetypes. There, too, the Self of the human knower is realized as an ever-sounding chord in the celestial Symphony, a microcosmic embodiment and expression of the Macrocosmic Word.

In the Kingdom of Music vast hosts of Music Angels dwell, reproducing within and through themselves as sound, as light of many hues and as Archetypal forms, the glorious harmonies forever sent forth from and by the chanted creative Word.

Thus the Angels of Music ‘play their parts’ in the celestial Symphony. Thus they aid the divine performance thereof. They are made manifest in hierarchies of Shining Beings from Sephiroth to Nature Sprite, each in their own octave, each resounding with their own chords and notes in the basic theme of the Universe, its idea-motif.

The loftiest Archangels first embody and re-sound the glorious harmonies, which are then caught up, again embodied and ‘relayed’ by Their immediate successors in hierarchical degree. Thence this wondrous form-producing music of the Word passes through rank upon rank of Shining Ones; its component chords become further differentiated and accentuated until worlds of myriad forms are brought into being where rhythm becomes subordinate to substance, life to form, consciousness to vehicles.

There, too, the ensouling Angels of the substance of mental and emotional realms re-echo the Creative Word, moulding matter to the Creative Will.

The Angels of the lowest deeps and tiny Nature sprites then answer to the song, until at last the dense material world, the realm of the solid crusts of globes, is formed. There, too, music-forms are built and ensouled by Angelic life and consciousness. For Nature, with all Her exuberant variety of forms, Her richness of Individuality, is the physical expression of the Angel-chanted Music of the ever-uttered Word. Thus ‘the Word is made flesh, and dwells among us’.

The Kingdom of Celestial Music is man’s true home. Spiritually, every man is a chord in the Symphony of Creation. Happy is he who plays his part in tune.

Theosophy in New Zealand, Vol. 13, No. 1, 1952, p. 15

135
Brotherhood: Angels and Men

[by an Angel, through Geoffrey Hodson]

The angels represent the power, the life and the light of the One Supreme Source of power, life and light to all our Solar System.

When man contacts a member of their order he contacts that power; when he invokes the angels to his aid he invokes that life; when the scales shall have fallen from his eyes so that he sees his angel brethren, he shall see that light.

Power, life, light; these are the gifts which companionship with the angels shall place in human hands. Power that is limitless; life that is inexhaustible; light before which all darkness melts away. These shall be yours if, casting aside all sloth and apathy, self-indulgence and desire, you will become your highest selves.

First, you must fill your souls with a love which knows no boundaries and in which self is utterly forgotten. Filled with love, you may clasp the hand of your angel brethren and share with them the labour which He performs who is the Great Architect, the Master Builder, from whose mighty labours Solar Systems spring.

Learn then the art of love; perfect your power of loving until you grow into great artists, supreme geniuses of love. The purpose of your long pilgrimage through time and space is that you may acquire the supreme accomplishment of love. As animal and savage you desired; as modem man you learn at last to love, but your love is still tainted with desire; as superman your love will pour forth free from every thought of self, unstained by the slightest tremor of desire; therefore take up the task of perfecting your power of love.

Renounce the love which seeks to have, to hold and to retain; in that renunciation a new love will be born. Cupid, the child of Venus, shall pierce you no longer with the arrows of desire. In your hearts the Christ-child will be born whose hands are empty, but who unlocks the floodgates of a higher love, so that the springs of tenderness and of compassion well up within your soul and pour forth, for the healing and the saving of the world. Then, my human brothers, the gateway of the land of union shall be opened to you, and you shall see us face to face. Then together we may labour to do His will, who sustains our universe with its many wheeling globes by the inexhaustible abundance of His love.

Eliminate self, purify the soul, then call the angels to your aid in the name of pure and selfless love. No work that you may undertake shall ever go unblessed if, motived by love, you call the angels to your side. There is no form of suffering which you cannot relieve; no evil which you cannot help to dissipate; no darkness into which you cannot bring light by the combined magic of pure and selfless love and the invocation of angels to your aid. With this knowledge you may attack every evil in your midst, for before the power which it bestows all evil melts away. Seek the suffering with which your world is filled; shrink not from the pain, nor hesitate to call us to your side, however deep the anguish, however dark the sin and shame. Our united power and love will suffice to illumine the darkness and to banish the pain.

Those who would answer to this call, must organize themselves in bands and groups. With concentrated thought and determined will invoke the angels into their midst that, illumined by the love of God, we may labour to drive away all darkness, dispel all evil, heal all disease, destroy all ignorance, and bring the illumination of wisdom and of light into the hearts and minds of men. Purify the atmosphere of every town, that all the children who are born therein may come forth into a world of light. Attack every form of cruelty with a determination that shall be more powerful than the cruel hearts who thus deny the love with which our labours shall be performed.

Fear not the result; banish from your minds all doubt of our exis tence, and of our power to help. Quickly you shall have proof of the power and effectiveness of every work of love which men and angels undertake in mutual co-operation. Let there be no delay: the time is ripe for our common labours to begin. Already the Lord of Love treads an earth that is not worthy of His most holy feet. With all the strength at our command, with all the wisdom and intelligence we can employ, let us labour to turn our earth into a fair garden worthy of Him.

Meet in your groups with strong intent to send a mighty flood of power, of blessing, of love towards those people and those places whom you seek to heal, to purify and to illumine,

Seated in a circle, direct your thoughts to unity until you know yourselves and your angel brethren as one. Rise to the world of union and there invoke the power and the blessing of the Lord of Love, using these words:

“O Holy Lord of Love, Teacher of angels and of men!

We invoke Thy mighty power in all its Splendour,

Thy undying love in all its potency,

Thy infinite wisdom in all its perfection,

That they may flow through us in a resistless flood into this (place or person).

Before the living stream of Thy resistless power all darkness shall melt away, the hearts of all men shall be changed, and they shall seek and find the way of light.—AMEN”

As His glorious power descends, project it with all the energy and concentration of your will upon the place or person you seek to serve. Then turning to the angel members of your group, direct them by your will to act as bearers and conservers of the power, and to labour in the common cause for which it was invoked.

Guard carefully against the illusion of apparent failure or success. Think only of the work; be entirely unmoved by the results which you produce.

Seek to form your groups of those who can bring to our common service minds which are calm and dispassionate, emotions which are perfectly controlled, and bodies which are spotlessly clean and in perfect health. If one among your number prove indiscreet, expel him from the group, lest the value of our work should be impaired. There is a mighty power in silence; therefore must silence be one of the essential virtues which you must seek in those who would share our common work. Keep all our work impersonal, and if any think he shine more than his brothers, or have a greater power, or show a pride of place, expel him from your group lest the work be injured by lack of unity; for unity is the very core and essence of the power by which we work.

Thus, safeguarding our labours, may we begin to establish on earth a new era, which even at its birth shall be glorious, and which shall reach a Splendour and a beauty beyond your greatest dreams; in the light of that Splendour and that beauty angels shall once more walk with men.

If you would bring cheer to a soul that is weeping, pour forth upon that soul a flood of life and light and power which shall exalt the mind into a state of joy. Will that joy to descend into the mind, the brain, the heart, so that a living stream of power may enter the soul that is in sorrow and drive away its gloom. Unhappiness and useless sorrowing will then give place to bliss, and thoughts, which by habit brood continually upon the products of despair, will be illumined by the light of that eternal happiness which you, by meditation and by prayer, have learned to know.

Call forth the angels as you work, that filled with joy, they may help to drive away sorrow and grief. Bid them release a measure of their boundless vitality so that the soul may shine and the consciousness be freed from the limitations of its lower vehicles. Surround the grief stricken with thoughts of joy; call angels of light to your aid, that grief may be dispelled. Thus may you console the sorrowing, thus heal the wounds of grief.

If you would render aid to one whose mind is filled with many nameless fears, who dwells in that grey land through which terror stalks, think strongly of the Will of GOD, by whose resistless rule the ordered progress of the Solar System is maintained. Unify yourself with that Will; fill yourself with its fiery power; then turning to the fearful one, bring down in a vivid flash a shaft of atmic fire into his heart, and hold it there steady and unshaken like a lightning flash held still.

As thus you hold it, will that fear be driven from the fearful soul; that a dauntless courage be born within the heart and mind through which the shaft of power shines. Make a strong image of the suffering one as acting with fearless courage and unwavering will in every circumstance.

Invoke the angels in heroic guise and bid them call forth the latent heroism of the soul. If there be reason for the fear, bid them remove it; if ghosts, or shades, or hidden enemies, or beings of the darker elemental life, press too strongly on the soul, drive them away by the power of the atmic sword, which you have learned, by contemplation, to draw forth from the rock of your inmost heart.

Command the angels that they stand on guard until the will within the soul you seek to serve is once more in command. Teach the sufferer to realize that no man is ever alone; that every form in every world is supported and sustained by the divine life; that angel companions are ever near, and that the power of darkness may be easily dispelled by the invocation of the power of light. Teach him to use these words:

‘O mighty Power of Light! Ruler of all worlds! Protector of every form of life! I take refuge in Thee. I know myself to be surrounded and supported by Thy power and illumined by Thy light. Mastery of the lower self is born in me. By Thy power I rule my thoughts, my feelings and my acts.

‘In Thy name I invoke the angels of light and power, I share their fiery strength; I am filled with their dauntless courage. Summoning them to my aid I drive all darkness from this place. Before my will—resistless now that it is one with Thine—all evil melts away. AMEN’.

Let him repeat this prayer thrice daily and, in addition, whenever he feels the approach of the gaunt spectre of fear. Do you repeat it too, and by the angels’ aid, transform a fearful and trembling soul into a man of dauntless bravery and of Godlike courage.

If you would heal the sick, first concentrate your mind upon that essential inner harmony behind the seeming discords of the lower worlds; that perfect and harmonious rhythm by which the ordered evolution of every form of life proceeds and the balance of the forces in the system is maintained.

Meditate upon the source of all the powers of that system; strive to touch that source and to sink into that inexhaustible fountain from which wells up power within every atom of every world. Then in perfeet stillness contemplate the harmony and perfection of the outward flowing, and returning, streams of energy.

Let thought cease; dwell in utter silence in the harmony of GOD until your whole nature is pervaded by its power, governed by its rhythm and attuned to the measured beating of its pulsing life. When that rhythm is established within you the healing power will flow according to your will.

Look upon your patient from the point of view of harmony and rhythm; meditating, find the cause of the disharmony and irregularity by which his ill health is produced. The broken rhythm must be discovered and restored, and the body be set once more in tune. Teach the suffering one to meditate as you have done, inwards to the harmony of GOD, till he too feels its rhythm. Teach him to lay aside the sense of separateness, the pride, the ignorance, the selfishness or cruelty by which the disease-producing error was committed.

None with impunity may break the harmony or disturb the rhythm of the flowing forces of the Creator and Preserver of all worlds. Only when the lower self, ignorant of its absolute dependence upon the One Life, is laid aside, may the soul be re-attuned and the divine harmony restored.

When the consciousness of perfect harmony has been attained, and when the steady rhythm of the abounding life of GOD is felt within himself, then the healer may begin to heal. This is a dual task. First, he must educate the suffering one in the science of harmony; then he may impose the rhythm of his own soul which is perfectly attuned upon his patient’s mind, his feelings and his body, until he vibrates in perfect unity with the healer, and in terms of rhythm, the two are one.

Then invoke the angels that they also may work to restore the tone which has been lost, may pour their vital energy into every cell and into every organ until the body glows with life and strength, and all its functions are restored. Bid them remain until the One Will has been obeyed, whether its purpose be continuance of earthly life or freedom from the flesh.

True healing can only occur when the lower self is emancipated from the error which produced the disease. On the plane of the immortal self of man ill-health cannot exist, for on that plane error is impossible. Errors which produce disease are of many kinds; cruelty, selfishness, misdirected energy, misused powers, failure to express in action the capacities and knowledge which the soul has developed according to its evolutionary standing, these are the fundamental errors which produce disease.

The true healer must seek the cause and remove it, that the broken rhythm may be restored and the soul once more be re-attuned.

The nature of the activity of the myriad lives of which the cells of the human body are composed is governed by the relationship between their own instinctive consciousness and that of the owner of the body...Perfect health demands perfect harmony between these two streams of consciousness. The portion of his mind which man employs to co-operate with the stream of elemental life is below the level of his waking consciousness for he has learned in ages long ago the technique of that co-operation.

The subconscious and the conscious mind of man are so closely allied that an interaction between them continually occurs. When the conscious mind is perfectly attuned and perfectly expressed according to the evolutionary level, so also is the subconscious; perfect health results, for the rhythm of the divine life which is ever flowing from the centre of man’s being to his densest body is unbroken, and perfect harmony obtains. That all-pervading rhythm governs the activities of the myriad lives and maintains a perfect balance of their triple expression of that aspect of the divine which is within them. These many lives serve as creators, preservers and destroyers, builders, feeders and transformers; the health of the body depends upon the perfect balance of the action of their triple attributes.

Disharmony in any portion of the conscious mind disturbs the rhythm of the soul. That disturbance affects the sub-conscious mind and, through that, the nature and balance of the activities of the many lives. Their creative, nutritive or destructive activity may predominate, and that which is essential to life may become a menace. Life givers become disease producers when balance and harmony have been destroyed.

Seek, therefore, in the conscious and subconscious mind for the cause of both disease and susceptibility to disease; remove it, and Nature will restore the conditions in which the rhythmic flow of the divine life may be resumed.

The triple functions of the healer are to educate, to cleanse and to attune. The angels are invaluable aids in their fulfilment, for their rhythm is never broken, their purity never sullied, and they receive a perfect education from that voice within which is never silent and which they never fail to hear. Invoke them with full confidence to help you in your healing work, and if together you truly teach, cleanse and attune, disease shall be banished from the earth.

Man’s whole attitude towards disease must be radically changed. Ill health is one of man’s most valuable teachers at his present evolutionary stage. The first appearance of a bodily affliction must be regarded as a signal that all is not well with the inner man. He must cease to regard it as an affliction imposed upon him from without, and learn to see it as an expression of a failure which has occurred within. He must be thankful for that expression, by means of which alone he may realize the imperfections of his soul and the errors of his life and, realizing them, work to correct them. The sufferer must cease to dwell in thought upon the bodily aspect of disease and must turn his attention to its inward cause, so that while the physician performs his appointed task upon the body, the patient labours ceaselessly upon his own soul. The sufferer should, therefore, seek within himself for the cause of every physical complaint. He should analyse his motives with complete impartiality; should compare his ideals with his actions, so that he may discover the cause of the broken rhythm. By this dual process true healing may be achieved, valuable lessons learned, and new energies released.

Research into such dread scourges as cancer, consumption, and leprosy must he conducted in these two directions, If the mental states of patients suffering from the various diseases are carefully studied and compared, the mental symptoms will become apparent. This is one of the next steps in medical research. Scientists will discover common mental conditions behind each of the great diseases, and gradually will learn to recognize and diagnose them with equal ease and certainty by a study of the mind as of the body.

There is neither need nor justification for vivisection, which serves but to increase the heavy karma of disease, which hangs like a pall over the human race. Modem medicine, like every branch of modem science, has studied and developed one aspect alone of the problem which it exists to solve. The solution of every physical problem and the ultimate explanation of every material phenomenon can only be discovered by research into the super-physical worlds. The physical and super-physical lines of research should be conducted side by side, and their results co-ordinated stage by stage. One deals with evolving form, the other with evolving life, and for that reason they are complementary and mutually inter-dependent. A research which concentrates on one to the exclusion of the other will, therefore, fail inevitably.

Man must learn to study force instead of matter. He must pierce behind the mechanism and find the power which drives it. At present, he concentrates almost entirely upon the mechanism alone. Knowledge concerning the nature of vitality, of solar and planetary energies must be obtained. They are the other half of the puzzle and, until the two halves fit together perfectly its secret may not be laid bare.

The companionship and co-operation of the angels may be used to assist in every legitimate form of scientific research, as also in both the discovery of the cause and of the cure of disease. Angel teachers are ready to guide and to instruct those who will listen to their teaching. They offer their knowledge of the life side of all phenomenal existence to the scientist that he may combine it with his knowledge of the form. From this combination great results may be obtained.

Throw open wide your hearts and minds to their companionship and help, for they will lead you along new and unsuspected avenues of knowledge. They will guide you nearer to the heart of manifested life and, as you travel, Nature’s secrets will be laid bare. Already many scientists are unconsciously inspired; conscious inspiration awaits them if they will but provide the conditions and opportunities which such inspiration demands.

Such in part is the work of the Brotherhood of Angels and of men.

The Theosophist, Vol. 50, November 1928, p. 123

136
The Way of Knowledge [60]

An Angel tells of the Gnana Marga

We will teach man the way of knowledge, that he may learn to draw upon the hidden sources of energy latent within him, Realizing the forces of his own divinity, to become a God’.

Mankind has forgotten his divinity, and forgetting, seeks without, for that which is within. There is no possibility of success in the search for power and knowledge, until its direction is reversed. The scientist, philosopher, explorer and investigator must cease their physical activities; that which they seek, obeys no earthly laws, responds to no physical vibration. Spiritual in its nature, its presence may only be recorded on the seeker’s brain, after his mind, his feeling and his body have been plunged into a profound silence, a stillness so complete, that the lofty vibrations of the spiritual worlds may reach the inner ear. The subtler organs of the brain—dormant through long ages, save for their glandular secretions—are the sole physical instruments by means of which the search may be continued; by their aid alone man may hear, see and measure the hidden forces which form the central core, the secret heart, of all material phenomena.

Knowledge of that interior life force is the next step which the seeker must take, be he scientist or philosopher; the means is within him, therefore he must forsake his external instruments, and learn to use those organs of cognition within himself by which alone he can discover that source of power within the heart of Nature, which is the object of his search. Thus, the first step must be a reversal of his present methods of enquiry from that of external observation to contact from within. New organs of cognition must be made to function; when they are aroused and under control, no secret shall be hid, all knowledge shall be revealed.

Man, by virtue of his divinity, possesses the capacity for the deepest of all researches, that into the divine behind the material; as by the material, the material is known, so, by the divine must the divine be discovered. Man must learn to see the God in nature through the God within himself.

First he must find that God; that task should not be difficult for the determined mind, for that inner God is his true self, his very self, the Ego which inspires his life. The blending of the material and the immaterial, the secular and the sacred, is the keynote of the research of the future. When achieved, the limitations of the material man will be transcended and the powers of the spiritual man will be released, by their aid his vision may be telescopic or microscopic, according to his will may pass beyond the range of any external instrument, however powerful, however delicate. He may enlarge the atom, or examine the smallest detail of the sister planets of the earth, and study both, passing from external vision to a blending of his mind with the Mind which created him, and them, and therefore know them from within. Distance will cease to limit him and he will destroy the illusion of size. From the quiet of his own study he may explore both the surface and the interior of the globe, may range the aerial spaces, visit sun, moon and stars. With this interior vision the hidden processes of nature may be observed in all her kingdoms; by it, the veil which separates the living from the dead may be drawn aside, and the regions of the underworld, the abodes of the blessed and the Egoic home of man may be explored.

This is the next step, the immediate future in the evolution of human consciousness and its organs of cognition. The will and the mind of man must be combined, in order to effect the unfolding of the latent faculties, and the quickening of the organs in the brain, through which they will be expressed. In this direction the efforts of scientist, philosopher, teacher, statesman and priest must be turned. With their inner powers awakened, each, in his own field, may pursue knowledge and gain wisdom, so that his labours may be inspired, and a fairer day dawn on the horizon of the human race.

A new era will be born in which the faculties of the inner Mind of man will be awakened and expressed through the newly developed powers of his brain. This inner mind is the core of his being; the heart, from which flow the life streams which vivify external man. The outer mind is but a shell or husk, enclosing precious seed; the shell must be broken, the husk be laid aside, ere the seed can grow into the plant.

Within this life-centre are blended the human and divine, it is the real man, the immortal principle, which persists throughout the ages, the undying inspirer of his many lives, the single light which casts a thousand shadows into the impermanent worlds of thought, of feeling and of earth. Each shadow is an earthly man, pursues an earthly life, and vanishes. With the passing of the centuries the shadows become less dense, as the mind which forms and governs their shape and density becomes more and more illumined by the light which is behind.

The acceptance of this hypothesis is the first and essential step towards the development of the next phase of human consciousness; its truth and value will be rapidly revealed to those who proceed to its practical employment in scientific and philosophical research.

The technique of this new method is not difficult to acquire because it is the natural expression of the phase of the evolution of human consciousness into which man is now passing; the faculty of external observation has been perfected, the next step is the development of the capacity for interior cognition until a similar standard of perfection has been reached. Interior cognition is the external aspect of meditation; therefore the scientist must pass from external observation to meditation and the state of meditation, employ interior means of cognition.

The meditation which he will employ will be that of knowledge.

The meditation of knowledge will reveal every secret to him who learns the art of its employment as an instrument of research; its purpose is to place the student in complete rapport with the divine mind, within which is all knowledge. The consciousness of the Logos is represented in man by his inner mind which is the core of his mental self; its presence ensures the future development of his intellect to that point at which it will be merged with the universal intelligence. That consummation—foreordained from the beginning—will be attained by every man at the close of the evolutionary cycle; a reflection of it may be obtained in advance by means of the meditation of knowledge.

As the ruler of men discovers the meaning of omnipotence by uniting himself with the will of God and then is able to release the power of the One Will, and the lover of man discovers the meaning of omnipresence by uniting himself with the love of God and releasing His wisdom and His love, is filled with a divine compassion, so the knower must unite himself with the One mind if he would discover the meaning of omniscience and employ the universal knowledge.

Will, love, knowledge, these are three divine attributes in man and constitute the promise of his triple union with God. As an Adept he will employ them all; as a scientist he begins by concentrating upon one. First he must discover the divine point within himself--the centre of the circle of his being; then he must learn to move the point until a line is formed, and from the line a square, and from the square a cube, for the cube is the symbol of the divine knowledge employed to give perfect understanding of the material universe.

The centre of man’s being occupies a region of his consciousness one stage beyond his mental principle. To reach it therefore, he must pass beyond the limitations of the deductive and analytical into the synthetic and inductive aspect of his intellect. Having reached that higher level he must, by practice, learn to dwell therein habitually, for this is his true home; in the principle in which he dwells therein he is immortal; neither time nor space can bind him; nor can external force of any kind disturb the seclusion in which, treading the path of knowledge, he will pursue his studies.

In his earthly body he is human and governed by the laws of human and terrestrial life; in the Augoeides he is divine and incapable of error, as of sin; being divine he will study from the point of view of the creator and designer of the universe; instead of from that of a separated portion of the great design.

The first step therefore is to find the way from the human to the divine, from the mortal to the immortal, from the separated self to the one self, from the canvas of life to the heart and mind of the great Artist, there to see His vision of the picture which he paints. By meditation the aspirant must gain access to the synthetic aspect of his mind, become familiar with that interior region and learn to function there with certainty and ease.

The base from which he will begin the voyage of discovery is the lower mind, which must be trained to instant obedience to the will; it must be robbed of all initiative, be recognized as an instrument and employed by the consciousness as an external piece of apparatus; lifeless save when he gives it life; powerless apart from his will. He must learn to point it with accuracy and unwavering concentration in any desired direction, whether downwards towards the material worlds, or upwards into the spiritual; train it to become still, so that, mirror like, it may record with perfect accuracy that which falls upon it and reflect it into the special organs of the brain, by which alone the knowledge of the invisible worlds may reach the earthly man.

Before the eye within the brain may see, or inner ear may hear, their vibratory rates must be raised by purity of life, of food, of action and of thought. The scientist of the coming age cannot neglect the ancient teaching of religion concerning the culture of the body and the soul. He must learn to make of mind, of feeling, and of brain a single instrument of perfect tone. The votaries who would worship at the shrine of knowledge must lay aside all earthly pleasures which would mar the beauty, perfection and minute accuracy of the instrument. All passion must be foregone, for passion is a storm of feeling, which would destroy the subtle delicacy of perception so essential for research. Food must be pure, light, vital and free from the stain of blood and cruelty; drink free from the fumes of alcohol; in pleasure he must always seek the highest form of recreation. The finest music, the greatest beauty and the purest form of intellect and wit must be deliberately selected, avoiding all that might sully, even for a moment, the bodies which are the temples into which divine knowledge is to be invoked.

He must meditate daily, seeking to pierce the many veils which hang before the holy of holies, in which the Self of knowledge is enshrined. With concentrated mind he must think his way through the unreality and illusion of the lower worlds, past the phenomena and forms which hitherto have served him for the real, into that primeval source which is behind. Every object which has life may serve as starting point; he may take the tree, the branch, the stem, the leaf, insect, animal, bird or man, and seek to unify the life within himself with the life inspiring them.

Gradually he will learn to use the various levels of his consciousness freely and at will; to concentrate awareness in the planes of feeling or of thought exclusively, to focus his intellectual powers in the vehicle appropriate to the knowledge which he seeks. When this technique has been acquired he will begin to draw aside the veil of the temple and approach the altar of knowledge and of truth. That veil symbolizes the region of the world of thought, which lies between the higher and the lower mind, the mortal and immortal man. The altar is his great Augoeides, his shining and eternal self, where truth and knowledge ever reign. Seated in calm and undisturbed peace, with life and bodies purified, with soul at rest, let him collect the force of every faculty of body and of mind and draw them up into himself and point them like an arrow through the centre of his head, upwards into the formless worlds, concentrating every power of his being into the will to know.

As practice brings success, he will form his lower vehicles into a chalice, which he will offer upon the altar of his Higher Self, that it may be filled with the wine of wisdom and of truth; and as the precious fluid flows into the cup his mind will be illumined and his soul refreshed. A new life will descend and vivify his every thought and word and deed. His brain will be quickened, its dual glands of wisdom and of knowledge will be awakened and acting in unison, will provide him with an eye, which, piercing every obstacle of time and space, will dispel the illusion of distance, size and form. Nature will begin to recognize the sovereign right to knowledge, which his aspiring soul has won; she will reveal herself and lay her secrets bare; the next stage in the progress of human consciousness will have been entered.

The way of knowledge is the way of light, and ere the final illumination is bestowed the knight of wisdom must perform his accolade; having drawn the veil aside he must kneel before the altar of the God within himself, and swear the vow which never may be broken. He must pledge himself that all the knowledge which he gains, and every power which his will evokes shall be dedicated utterly and irrevocably to the service of the great ideal of the progress and perfection of the life in every form. He must become a builder in the service of the Great Architect of the Universe, destroying only when the form has been outgrown, and then with divine compassion and selfless desire to serve. With his new found power he must become a protector, preserver and regenerator, using knowledge only to that end. Then, and then alone, may he grow in wisdom and be consecrated as a knight in the service of the King and a steward of the wisdom of the Great Scientist of the Universe. He shall rise from kneeling with the humility of one, who having seen the great light within the sanctuary, knows himself but a minute speck, illumined by its beams.

His new found powers will grow as he learns to use them, and he will develop a new technique of research. He will enter virgin fields of knowledge, the fruits of which he will employ for the upliftment and refinement of human life. In that field alone are to be found the sovereign remedies for every human ill, and when men learn to live according to the law which, by his new found knowledge he will teach, disease will be banished from the minds and bodies of those who live in obedience to its behests. The earth will be made more fruitful; the powers of the air will be discovered and turned to human use. Inexhaustible sources of power will be released for light, heat and energy will be discovered in the air. The vital forces of the human body may be studied, and the secret of life, maturity and longevity may be known. The stone of the philosopher and his vital elixir are the bread and wine served upon the altar of truth, set up in that holy of holies, which is the deepest and truest self of man. He that would partake of that most precious sacrament must tread the way of service.

The newly consecrated knight will bear upon his shield the emblem of a cup, and the words ‘power for service’. Thus he will display his goal and its reward.

Such is the way of knowledge, let him who dares pursue it and he shall win freedom from the bonds of illusion and of woe, shall break the shackles of desire and enter into eternal peace.

The Theosophist, Vol. 49, December 1927, p. 323

SECTION 5
Explorations of the Unseen in Other Cultures

137
Occult Research into the Early American Inhabitants

(On May 16, 1931 a small party interested in archaeology took Mr and Mrs Geoffrey Hodson to ‘house-site ruins’ recently excavated in Hummel Park, three miles north of Omaha, Nebraska. These excavations were made under the leadership of Dr Robert F. Gilder, the internationally known archaeologist and discoverer of the Nebraska Cultural Man. Dr Gilder himself was present during the clairvoyant investigation, and was accompanied by his friend, Mr A. L. Bishop, a brother archaeologist. Also present were Dr Edith Pettegrew and two representatives of the Omaha World Herald. Precautions were taken by Dr Gilder to prevent any other member of the party knowing in which direction and to what discoveries he intended taking them.

The party sat down inside the house-site of the previous findings, concerning which Mr Hodson had no knowledge whatever, and he was handed a grooved mandible of the mule deer, which had been excavated from a cache at the side of the house. The cause and purpose of the groove was conjectural. A verbatim report of Mr Hodson’s findings was made by Mrs Hodson and is offered herewith, together with the comments of Mr Bishop.)

A. I get a picture of a man weaving with this bone he is using it to push his cross threads up tight. He is sitting in the sun, outside of a group of buildings, and working on a kind of loom. The whole contour of the country was utterly different then from now. There were here a number of earth houses, making a community. This man is using the woof and warp principle and keeps tapping the new threads up against the old, with this bone.

Comment on ‘A’ by Mr Bishop: Archaeologically, these sites are recognized as semi-subterranean. This suggestion as to the use of the bone and cause of the grooving is very convincing, the hand polish being still visible.

B. He has a number of other instruments beside him, some of which are made from the pointed antler of a deer. There is also a flat, bone-shaped instrument with a sharp edge resembling a knife.

Comment on ‘B' The pointed antler implements have actually been found and are in the possession of Dr Gilder and Mr Bishop.

C. This is a group of hillside dwellings cut out of clay. The general architecture is plain and square. There is very little attempt at ornamentation. The uppermost houses have pole roofs over which is a hard earth covering.

Comment on ‘C’: Each of these three statements is amply borne out by actual discoveries.

D. These people possess a certain refinement of culture, shown by the presence of some quite well made pottery, decorated in colours and consisting chiefly of large pots and jars.

Comment on ‘D Fragments of pottery of this kind have been found, though so far all in this district have been uncoloured.

E. These houses are built in terraces, each house being cut back into a kind of cliff of hard earth with the openings on the cliffs face. These particular groups extend for at least one hundred yards on either side of this site and the system was extended further in a chain of similar groups.

Comment on ‘E’: Actually, five similar house-sites have already been discovered and explored within one hundred yards on each side of this group.

F. These people show a refinement which suggests that they are the remnants of a highly cultured civilisation centred some hundreds of miles east of here. They have language and considerable domestic development. They are lighter of skin than the later Indians, to whom they bear no resemblance, belonging obviously to another race. There are blonds among them. I see one white haired old man who is un-Occult Research into the Early American Inhabitants 529 doubtedly a venerated tribal figure. He belongs to the religious side of the community and presides over certain ceremonies, at which fires are lit. Then he, entering into a lucid state, speaks to the people.

This community appears to be the decadent remains of a once more highly developed civilisation. The American continent was shaped differently at that time. The Eastern coast extended right out into the Atlantic where the centre of this civilisation was established. These people, though still cultured, are somewhat effete. I see no signs of military activity among them, the communities being religious and cultural.

Comment on ‘F We had already concluded for a fact that these communities were small, isolated and without any evidence of protection; that their inhabitants were peace-loving people.

(At this point Mr Bishop sought information as to the origin and final destiny of these people and the period in which they lived.)

G. These people are the relics of a great colony, immigrating from the southeast—from a land now under the Atlantic ocean. They were led by very highly evolved men and came in from the direction of Florida, then a part of the Atlantic mainland. They spread out fanwise and gradually travelled westwards to the Rocky Mountains. Thousands of years passed, during which they settled the country. The sinking of their land cut them off from their original centre, after which a decadence set in. Then began the decline—physically, mentally and in numbers. Finally a concerted movement south-west toward Central America began, gradually denuding America of this type of man. This was caused by a general change in the climate, this region becoming extremely cold. This country would lie under snow for three parts of the year, when this change had reached its height.

Comment on G Geologically, there is evidence that the ice caps have descended at least six times over the northern continent, at unknown periods.

H. These people tamed types of deer and used them as carriers on this migration. Large numbers died on the journey and the race seems to have almost become extinct. I think the scene I have described is at least 5,000 years old.

Comment on ‘H’: Lime accretions and other evidence had already brought us to the same conclusions regarding the age of the pre-historic house-sites.

(The newspaper report, which included Mr Hodson’s statements, verbatim, but not Mr Bishop’s comments, concludes its account of the expedition with the following):

‘Mr Bishop and Dr Pettegrew were outspoken in their commendation regarding Mr Hodson’s efforts.

‘Dr Gilder added: I was much impressed with what Mr Hodson had to say. Many of his utterances tally with my findings and theories. I cannot take exception to anything he said. I have found antler implements such as he described. These dwellings, when excavated, were rectangular and were not made round as some in the east have maintained. It is also my belief that these earlier people may have come from the east and been related to the mound builders of the Ohio Valley. Mandan Indians were reported to have had blue-eyed children among them, and some with light hair. I am glad I came on this expedition. It was decidedly interesting!

The Theosophist, Vol. 54, October 1932, p. 85

138
Some Impressions at Bodh Gaya

A sign post ‘To Bodh Gaya’ awakens deep feelings in the visitor approaching the scene of the Enlightenment of the Lord Buddha.

All along the sacred valley of the Ganges, from Patna (site of the capital of King Asoka, home of the Maurian dynasty) to Gaya, a voice seems continually to say: ‘The Lord Buddha passed this way; here He crossed the river by a ford; here a courtesan surrendered all her wealth and followed Him; here, to the woodland God, Sujata unsuspecting offered food; on this spot He sought and found Enlightenment’.

For at last the actual place is reached; one of life’s pilgrimages is ended, one dream fulfilled: to stand upon ground by Him made holy for all time, to pray where He prayed, to seek that peace which here He found.

We salute King Asoka and thank him for the noble temple and Maurian palisade with which he commemorated the great event and marked the holy place. But for his devotion the Bo-tree, long since dead, knowledge of the actual scene, might have been lost.

Seated under the Bo-tree—descendant of the great original tree—the author’s first impression was of vibrating power, and then of brilliant golden light shining at a certain place between the temple and the tree. Gradually within the light, a figure was seen, seated, still with the stillness of eternity. This stillness gradually pervades the observer, as if prophetically a measure of the poise and peace of Buddhahood were induced in him. Indeed, time limitations lose their meaning here. Past, present and future begin to blend into a wholeness which is independent of time. Enlightenment no more seems far away, but imminent, a tremendous event about to occur.

The vision of the Lord returns. The very scene appears; the trunk and branches of a tree and underneath, the seated figure of a man in early middle age. The face is somewhat drawn and strained, despite the peace accompanying Enlightenment. Race, noble birth, royalty are stamped upon it. The features are refined, yet strong; the nose is aquiline, the forehead lofty, the closed eyes faintly suggesting Mongolian ancestry. The lips are full yet delicately formed, immobile, yet curved in the smile of one who dwells in bliss ineffable.

The consciousness is difficult to reach, as if He had ascended beyond all human levels, beyond space, beyond time. The effort also to ascend opens again a door in the mental prison of time.

Buddhahood is indeed beyond time, beyond past, present and future. The Lord’s attainment is not in the past but in the present. He is here. He attains now, at this moment, which is the ever-existent present in which He perpetually abides. This is the secret and the source of the light and power of this for ever sacred spot—timelessness. He is here and every visitor becomes a witness of the great event. His ‘Cloud of Witnesses’ consists of those helped not only during His Ascent, but now and for evermore.

Forms disappear. One is at the centre of a sphere which has no visible circumference; it is the sphere of consciousness within which all past events still exist. They are distant, that is away from the centre, according to their relative place in time. The last birth for example is quite near; the sphere reaches far beyond it and is full of incidents, separated neither from>each other nor from the consciousness which experienced them. They are not ‘past and done with’; they still exist within the sphere which is the totality of awareness in time and space. These events are still happening, even as the Lord still meditates and still attains beneath the Bodhi tree.

Thus brooding and seeking unity with Him Whose light shines at this place, the great experience comes. Powerful, definite, arousing, it consists of a realisation, however limited, of that deathless resolve by which the goal was won. Every power of will, of wisdom and of intellect is concentrated in one invincible determination. Every faculty of mind and heart and body is concentrated in the one all-consuming purpose—to achieve.

Unwavering, unchanging, save that it increased in strength, that will persisted through the ages, determination mounting as life followed life until at last the whole being became the incarnation of a vow, an irrevocable decision. Utterly impersonal, the motive was compassion, love, infinite pity for all that lives and suffers; from these the great resolve was born, gained strength and was at last fulfilled.

Vibrating power, golden light, the form of the Prince Siddartha, His stillness, His bliss, His timelessness and, finally, the vow which may not be broken — these were the chief impressions of Bodh Gaya. The deepest and most permanent is of the vow and the spirit in which it was made and kept to the end, which came under the Bodhi tree—scene of the consummation of a thousand lives.

Theosophy in Australia, 3, 2 April 1939, p. 13

139
The Heart of A Nation

Thoughts at the Lincoln Memorial

In these our present days when so many millions of men in almost every country of the world are experiencing physical want and mental despair it is good to stand for a time in a place of power and light such as is the Lincoln Memorial at Washington D. C., there to seek a reorienting of mind and heart.

As one ascends the steps and passes the great pillars between which the huge and impressive statue of the President looks towards the nation’s Capitol and feels the throb of life and power passing through the whole Memorial one realizes that physically this is the nation’s heart. The outward dignity and beauty of the Memorial makes a deep impression even on those who are least responsive, and command quiet reverence as the visitors approach. Within, before the great man, voices are subdued, silence falls, as consciously or unconsciously, the power of the place is felt.

The Lincoln Memorial is far more than a beautiful national monument raised in gratitude; it is a national power centre. Those Mighty Ones Who guard and guide the destiny of the American people find in the reverent approach, the gratitude, and devotion outpoured here, a channel through which Their power and blessing may be spread throughout the land. In the air above, hosts of angels minister to that power, conserve the descending blessing and the upwelling life-stream and direct their flow through the gradually forming and extending veins and arteries of the American body corporate.

It is good therefore to stand in this place, for all who do so are blessed by its power, thereafter becoming bearers to the world of the leavening influence of the Supreme Ruler of all continents and of all men and of His mighty Hierarchy of Light. Thus to be touched is to be inwardly illumined and inspired with added zeal, and thus to serve is to bring nearer the day when the vision of the King in His beauty, lost during the mental cycle, will be restored to the race, as it has already been restored to its true leaders.

“Who shall sojourn in thy tabernacle?

Who shall dwell in thy holy hill?

He that walketh uprightly and worketh righteousness

And speaketh truth in his heart;

He that slandereth not with his tongue, Nor doeth evil to his friend,

Nor taketh up a reproach against his neighbor;

He that doeth these things shall never be moved”.

— Fifteenth Psalm

Theosophy in Australia, Vol. 21, Issue 3, March 1933, p. 55

140
A Devi of the Southern Seas

(Among the clairvoyant observations recorded by Mr Geoffrey Hodson in a tour of Indonesia, not the least intriguing is the following investigation of a legend in which our author discovers a Princess of the Royal Family who, after discharging karmic debts to her people, is on the point of entering the Deva Kingdom.)

At Solo in Java the author was asked the following question by Javanese Young Theosophists:

History or Legend?

‘It is said that there are two different Devis\ first, Njai Loro Kidul, Devi of the Southern Seas, the most ancient, whose coming into existence took place together with all the other Devas and Devis; second, Kandjeng Njai Roro Kidul; a human being, daughter of one of the Kings of Padjadjaran, who entered the Deva evolution.

‘Is this history or legend? Are they good or bad Devis? Several times in a year Njai Loro Kidul is said to visit the Sunan (Emperor). The journey is always accompanied by a great and strange noise and lampor (nature-spirits). Everyone is under great fear if this lampor makes its way to the mountains. Is this really true? Never have we heard about the returning of this train of visitors. Njai Loro Kidul always needs for the wedding feast of her only and beloved son a great many servants. These are asked from the Sunan, and if he fails to give his consent to it, an epidemic will take thousands of lives. It is said that not only the victims’ souls, but also their corpses, are taken to the kraton or palace of this Devi.

‘Men who died, apparently, and came to life again tell the strangest stories about the surroundings and the tasks they were asked to do in the Devi’s palace far away on the bottom of the South Sea.

‘No wonder that the whole population of our beloved island lives under the spell of fear and superstition. Our aim is to help people to get rid of these monstrous beliefs, which check them in their evolution. Will you kindly investigate these stories’.

An Ocean Ruler

An expedition was made to the southern shores of Java, in order to investigate this matter, with the result that no basis of fact was discovered for the belief in a Devi who demands human sacrifice or other offerings as the price of health and prosperity to the people.

In endeavouring to disentangle the story and observe such facts as may have given rise to it, four types of beings were discovered:

First, the great ruling Deva of this part of the Pacific Ocean with His numerous subordinates. He is a very lofty being, an arupa Deva totally unconcerned with human evolution, and an exalted member of the great Hierarchy of the Devas of water, in office as Regent of this part of the globe. He or His Devi may be the original Njai Loro Kidul.

Above Him is the great planetary Deva of water, subordinate in His turn to interplanetary and solar Gods. It appears unlikely that any ordinary Fourth Root-Race man would contact these great Beings.

Apart from His greatness and power, the Deva of this part of the Pacific Ocean is of special interest in that, unlike many others, His aura is almost ovoid in shape, not quite so because pointed above and below. Within this radiance, His golden-coloured form, some 60 feet tall, shines resplendent as the sun, surrounded by rays of blazing white light, some of which flash out beyond His aura for many miles.

Beyond the fine rays of brilliant white light which immediately surround and outline the centre form, is an area of rich purple shot through with white, beyond it dark green, shading through light green into yellow with a fine white emanation surrounding the whole auric field. These colours are in constant wave-like motion, the white being a trough, the purple a crest and so on, the whole distinctly suggestive of the life and movement of the sea. The aura over the head resembles a crown of living golden light, with nine points formed of upward-flashing rays.

At the Lower Mental level He appears like a crowned King of the seas. His aura is more concrete here, and resembles somewhat the shape and flowing curves of a great shell; in His right hand He holds a staff of power. Whilst His consciousness is seated in the arupa planes, He appears to use this form as a relatively permanent body in the rupa worlds. In it He presents the majestic spectacle of a Deva Sea-King, riding in a great shell-like car, sometimes at sea level breasting the waves, sometimes high in the air above His domain.

Innumerable lesser Devas, subordinate to and resembling Him, move constantly over the ocean, and it is possible that one or more of these, in Devi form, may have travelled inland to Solo and have been seen there, giving rise to the legend of Njai Loro Kidul.

Second, there is a thought-form readily assumed by the elemental essence of this region. This is the Astral form of a Devi, resembling a tall slender Javanese Princess. She is curiously concrete, with dark skin and well-defined feminine form, surrounded by a yellow light. This being disappears after the thought is released from her, but seems to have definite, almost regular periods of emergence, possibly in response to ceremonial invocations.^{^[61]} She and all her attributes are the products of human thoughts and superstition.

A Princess Joins the Deva Kingdom

A third individual presented herself during the investigation. She is an exceedingly charming Princess (of the Solo Soesoehunan’s^{^[62]} family), who is joining the Deva kingdom. She began this process long ago, but found herself unable completely to leave the human kingdom on account of karmic debts, particularly with her family. She recently took incarnation in the family in order to pay these debts, and is now freer, but not entirely free.

She asks our help, partly in clearing her aura of the remaining material vibrating on human wavelengths, which appears as a darker area like a hem to an auric robe; partly also in changing the thought about her in the Soesoehunan’s family, that they may cease from all grief for her and from clinging to her in thought.

It is interesting to observe that through the small area of matter in her aura vibrating on her old human chord, she is held in contact with humanity, particularly with her family and kraton.^{^[63]}

In addition to these possible sources of the prevalent belief, there exists in the depths of the ocean, near the shore of this part of Java, a black elemental, like a great jellyfish with many tentacles. This is a relic of early Atlantean magic, and was probably created by blood-rites and fed through long periods by their continuance.

These findings were offered by the writer to the Young Theosophists as possibly constituting some of the various threads of which the legend is woven.

The Theosophist, Vol. 58, April 1937, p. 52

141
A Visit to Waitomo Caves

My visit to the Waitomo Caves from Hamilton was deeply interesting both physically and occultly. The sheer beauty of the formations of stalactites and the stalagmites, the present visibility of processes which have been continuing uninterruptedly for tens of thousands of years, the great roaring deep in one cave of an invisible waterfall, and above all the extraordinary beauty and fascination of the glow-worms—all these make the Caves veritable wonders of the world.

Physically, the unique feature is, of course, the glow worms, which in thousands are attached to the roofs of certain caves. A river, in which they are reflected, flows beneath them and one embarks in a boat to slide smoothly and in silence, save for the soft rippling of the water against the boat, beneath the myriad shining globules of phosphorescent light. Silence is necessary because, strangely, the self-radiant creatures put out their lights when the sound waves of the human voice reach them.

The roof of the cave looks like the star-strewn sky. So close together are the glow worms that an effect is produced of intricate and luminous lace shining upon black velvet. Here and there recognisable patterns, geometrical, of numbers and of letters, are formed in lines of light upon the dark invisible roof.

Occultly, the special features are somewhat difficult to classify

A Visit to Waitomo Caves and to describe. One moves along continually with a group of other sightseers, and cannot remain still and alone for many moments. My own fleeting impressions, for what they are worth, were five in number.

The first was the poverty, if not entire absence, of vitality globules in the air. As a result, to clairvoyant sense the air looked and ‘felt’ strangely stale and ‘flat’. Presumably there are some vitality globules in the caves. For there is one tiny fern growing very slowly—so the guide said—near an electric light, and some green fungus also near the lights. There are, too, spiders and midges upon which the glow-worms and spiders feed. The glow worms put down gummy threads as fishing lines to ensnare the midges. And, of course, there are the glow worms themselves, which must also need some prana in order to live.

The second psychic impression was of an added density of the Etheric Double of the rocks, and in lesser degree of the caves themselves. Apparently deep within the earth at the fourth etheric subplane, the ether molecules are more tightly packed than above ground.

Third, one felt the strange, silent, massive, motionless earth consciousness. Though still, the potentialities of action and the latent power nevertheless seemed almost infinite. The analogy of the tightly compressed spring presented itself. Then there seemed to be individual etheric embodiments of the earth consciousness resembling colossal statues, half human, half Pan like, looking as if crudely carved within the rock—a sculptor’s dream projected etherically into the stone in which later it will be carved.

The fourth impression was of very strange elementals existing down in the caves. Their form suggested beings which were all limbs or tentacles and no bodies. Long, flexible etheric ‘arms’ were extended from the rock face at many places and they seemed to be reaching out at us as we passed by.

My fifth impression was of certain gnome like etheric creatures moving about freely and often swiftly in the caves themselves. These beings appeared to be excited by our emanations. Some were even interested in our Etheric Doubles, the highly organised and vital and electric condition of which aroused their curiosity.

These various elemental contacts were not particularly pleasant, and, on the whole, the psychic atmosphere of the caves was heavy and, as one would expect, earthy.

Personally, though I wouldn’t have missed the experience, I was not sorry to emerge from the long, dark, lifeless corridors into the fresh air once more. The luscious profusion and objective beauty of the subtropical bush surrounding the entrance to the caves was in marked contrast to the purely mineral life and the dark mystery of the interior.

Theosophy in New Zealand, Vol. 2, October 1941, p. 135

142
An African Witch-Doctor

(An Interview by G. Hodson)

During my stay in Salisbury, Southern Rhodesia, I was visited by a witch doctor of the Balsunga Tribe, who gave me some information about the dress, medicines and methods of diagnoses, divination and Initiation used by his people from time immemorial. As I listened, it seemed to me that it would be more proper to call him a medicine man, since he assured me that he uses his powers only for good.

Divinatory Powers

Diagnosis, when not obvious from the symptoms, is achieved by revelation from invisible Powers, Great Ones who have lived on earth and are now deceased. These Beings, generally referred to as Ancestors, also inform the Initiated Medicine Man concerning treatment of diseases. Divination is carried out by means of four pieces of wood about 32” long and 1 ” wide, oval in section and carved with various designs, including a crocodile on one of them. The ancestral Spirits are first invoked, and when the diviner is conscious of contact with Them he concentrates upon the subject of the enquiry or, in the case of sickness, upon the patient, casts the four pieces of wood, and from their relative positions on falling and the designs upper-most, is able to discover the solution of a problem, the nature of the disease and also

Dress and Remedies

The dress of the witch doctor, when practising, consists of a red and blue sash over a cassock-like garment covering either the native or European costume. A fillet of shells on seal fur is placed on the head, and an antelope tail is held in the right hand. The remedies are mostly carried in gourds and include quite a large pharmacopoeia, mostly taken from roots, barks, fruits, nuts, stones, the fat of a lion, and a hyena tail which is soaked in hot water and used to wash sick people. Animals’ horns are also used to carry some of the mixtures, which are made from grinding various parts of trees and plants. Castor oil is employed a great deal, both externally and internally. Rhinoceros bones, finely ground, are used for eruptions on the skin.

The Ceremony of Initiation

The Initiatory Ceremony, concerning which he was reticent, is performed by another witch doctor, aided by a woman who sings, and is carried out in great secrecy in the jungle. This man’s training began at the age of 11, when it was prophesied that he would become a great witch doctor and prophet, having been chosen by an ancestral Spirit. The powers of prophecy, clairvoyance, divination and telepathy were transferred to him from both the witch doctor Initiator and his grandmother, in a special ceremony performed before she died. She had become famous, chiefly as a rain-maker by the aid of ancestral Spirits. Amongst these Central African people a woman can become a witch doctor by means of the same training as is received by a man, and many do so.

At the Ceremonies of Initiation, some candidates feel great pain, though others can make themselves immune to it. The Candidate is first dressed as a witch doctor. Then he sits before the Officiants, who pray for the aid of the ancestral and other Spirits, reciting very ancient formulae. They then place in succession their two hands upon his hand in order to convey the Initiatory power to him and he is later presented with the circlet of fur and shell, which is part of the insignia of his Office. During the Ceremony the Candidate loses physical consciousness for some two hours, and on waking possesses the powers of a witch doctor and the capacity to serve as a vehicle for the knowledge and the influence of the ancestral Spirits of his people. These are regarded as the very highest Beings on earth, and the tradition of communion with them and of magical works by their aid is extremely old. The major Ceremony of Initiation lasts all day and all night, after which the consecrated witch doctor can initiate others, who must, however, be of good moral character and respect all men without exception. When fully qualified, the witch doctor does no other work.

Good and Evil Powers

During my interview with the Balsunga witch doctor, at which this information was extracted with considerable difficulty, my hostess brought afternoon tea. I was interested to notice that the Medicine Man, before he partook of the tea, changed from the ceremonial dress which he had earlier assumed, explaining that such garments are only worn for magical purposes. He informed me that he could not normally mesmerise people, but could sometimes stop a criminal or would-be murderer or thief by the exercise of his will power. There is a high code of honour amongst witch doctors of the White Order, who must not touch poison and who only use their power for good. They can transmit their healing and ancestral powers to a distance, and frequently do so for the helping of others. Evil witch doctors do exist, but the good ones are generally able to overcome both them and their influence and, if forewarned, to prevent them from doing serious harm.

The transmission of power, whether to heal or to prevent evil, is sometimes done by placing a wooden plate in front of the operator, then mentioning the recipient’s name and the name of the witch doctor’s own ancestral Spirits, asking the latter to intercede with God to send down the necessary power. Two words are used for God—‘TOEWERA’ and ‘MWARA’—the first of these more rarely than the second and only on very special occasions in times of great need. When, after prescribed Invocations, this witch doctor is possessed by the ancestral Spirits, he then knows and can tell in a strange language portions of the Ancient Wisdom, including an account of the creation of the universe and of man. He himself is unconscious at that time and speaks in a tongue which only another Initiate can interpret, the language being meaningless to all others.

Casting Lots

When this witch doctor was with me, at his own suggestion he ‘threw the woods’ several times, employing the recognised procedure of divining concerning myself. He displayed considerable insight, and even clairvoyant power. He discovered for example, that I am a Priest in Holy Orders, possess priestly powers, was not accompanied by my wife, and wear a red stole when healing, for which ministration I take no money. Considering that he had never met me before, these divination indicated the possession of considerable clairvoyant faculty.

The Mystery Tradition

As far as I could judge, the man had very strong Astral and Etheric auras, some of the currents of which had been force to flowed along certain channels by the Ceremonies of his Initiation. He had quite strong physical magnetism and a distinct aura of power, as one who is sure of official position and of his work in life.

As we parted, I expressed my thanks to him for coming to see me and for all that he had revealed. As a Theosophist, I was especially interested to learn that the age old system of secret Initiations, the awakening of special powers in the Initiate communion with highly developed Beings and service by their aid, existed and has been actively followed from time immemorial amongst the native peoples of Central Africa.

Theosophy in New Zealand, Vol. 16, No. 3 & 4, 1956, p. 7

143
A Spiritual Centre in New Zealand

A New Race

A study of ethnology in the light of Theosophy reveals that New Zealand’s advance to full nationhood is of supreme importance not only to all New Zealanders but to the whole world; for upon that advance depends the development of the New Zealand variant of the sixth branch of the Aryan Race. From this sixth sub-race, the Sixth Root-race will largely develop. The future of mankind for thousands of years is at this time and in this country being profoundly influenced.

For this reason it must be presumed that the attention of the Lord Manu of the Fifth Root-race, and doubtless that of the great Manu-to-be of the Sixth Root-race, is turned upon New Zealand. By these Mighty Ones and Their Adept Lieutenants a far reaching racial experiment is being conducted on this planet and especially in America, South Africa, Australia and New Zealand.

Although They are all wise and Their plans are perfectly conceived and directed, success must depend to a considerable extent upon intelligent human co-operation. Since this in its turn depends upon both close observation of existent conditions and trends and upon intuitive perception of the racial plan, I would suggest, if I may, that lodges and members make a deep study of the national life and of every national problem in the light of Theosophical teaching concerning racial evolution.

One aspect of New Zealand life demanding close attention is the future of the Maori race and the part its people are to play in the ultimate production of the New Zealand variant of the sixth sub-race. Many important questions at once present themselves.

What is the Lord Manu's plan for the Maori peoples? Are they to retain a separate nationhood or are they ultimately to be blended with the pakeha to form a single race?

Is a measure of intermarriage such as is now occurring in accordance with His Plan?

How may all the finest qualities of the Maori character and culture be preserved and transmitted to succeeding generations?

What is the karmic relationship of the two races? Does the pakeha owe the Maori a heavy debt and if so, is that debt being honourably discharged? Is Maori welfare a first consideration of the New Zealand Government?

Since under modem conditions the leadership of tohunga and ariki is no longer available to the Maori, are wise and sympathetic Maori and pakeha leaders being trained and provided for him? What more can be done to improve the position of the Maori in the country, and is the Governmental policy as generous and beneficent as it can possibly be? Are the magnificent fighting qualities and the great sacrifices of the Maori soldiers and their dependants sufficiently appreciated and does and will that appreciation find adequate and just material expression in the form of honour and benefits granted to all their peoples?

A Dedicated Centre

One answer to certain of these questions has for some time been given by a great Maori lady whom, quite recently, it has been my privilege to meet. She is Princess Te Puea Herangi, leader of the Waikato Maoris and founder of the unique Centre of Maori life at Ngaruawahia. Her work for her people is well known throughout the land and indeed far beyond its borders, and by those who know her well she is rightly revered as great mystic, teacher, reformer, leader and worker for her people’s cause.

In the course of my travels it has been my privilege to visit, in different parts of the world, many dedicated centres of spiritual life, both Theosophical and non-Theosophical. Through the kind offices of Mr J. Treloar, F.T.S. [Fellow of the Theosophical Society], of Hamilton, I have twice enjoyed the privilege of meeting Princess Te Puea, and on the second occasion of visiting the spiritual Centre which she has established in New Zealand. Here we had the honour of being welcomed according to traditional Maori custom. Our party was privileged to enter the shrine of this Centre, the beautiful carved and painted meeting-house, called Mahina-a-Rangi after an ancestress of Te Puea, with its superbly decorated entrance called Te Paki-O-Matariki, which means The Halcyon Influences of the Pleiades. Almost at once I became aware that here had been established another of the world’s centres of spiritual power and that clearly the channel for the descending influences was the Princess herself. As I entered the meeting-house and she advanced to meet me, I saw her not only as a dignified and royal leader of her people, but as a representative of and focus for the presence and power of much that has been, and still is, great in the Maori Race. On entering the beautiful meeting-house, one steps into a hallowed atmosphere and draws very near to those Powers and Intelligences which still preside over the destiny of the Maori, as of all mankind.

At meetings with great people, especially with the truly royal members of any race, the invisible and inaudible influences are far more impressive than things seen and heard. So it was on this occasion, for it seemed to me that the prestige and power, mana, of a long line of noble ancestors was centred in and upon the Princess. Indeed, if I may venture the suggestion, the direct attention of former great arikis and tohungas of her race would seem to be directed upon her and her Centre.

Direct descendant of King Potatau Te Whero-whero, of King Tawhiao, Ngatoro-i-Rangi, Hotorua and a long line of arikis and priests; Princess Te Puea is a true leader, inspirer, and protectress of her people. She has adopted some hundred children and many families of adults who are gathered around her at the pa and live as nearly as possible according to—the ancient and splendid Maori ideal of communal, cultural and pastoral life. By means of concerts and donations, Te Puea has raised; and still raises, sufficient money to establish and maintain a model Maori village and farm on the beautiful site on the banks of the Waikato River. As far as modem conditions permit, she maintains the true Maori tradition. She herself owns nothing, lives very simply in a small house, works in the fields beside her people, and in addition endeavours to preserve and develop, free from all taint of commercialism, the original purity and beauty of the national arts and crafts.

Maori building, carving, painting, weaving, canoe making, singing and dancing are all being practised at Ngaruawahia and so preserved. Te Puea herself remembers well many of the traditional Maori patterns and designs, understands their meaning and knows the karakias appropriate to each of them. Everything which is produced is a dedicated work of art. All work is consecrated labour done in the name and under the benediction of those High Gods Whose presence is constantly invoked.

The Ngaruawahia pa is thus a Centre of spirituality amidst a materialistic civilisation. It is a successful physical expression of a lofty spiritual and racial purpose. Therefore it is indeed a privilege to be allowed to enter this Centre and to be received by its inspired leader and head. For this privilege, I desire to express my gratitude.

Maori Mysticism and Philosophy

Informed of my interest in Maori mysticism and magic, after generous hospitality had been dispensed, Te Puea did me the honour to speak of beliefs and experiences not normally shared with the pakeha. Amongst these, she spoke of the race of the fairies, the Patupaiarehe, which inhabits the mountains and forests of New Zealand. To the Maoris of old, as to some few of the present day not yet wholly ‘emancipated’, these beings are still very real. They are described as human in appearance and displaying many human attributes. They are, however, skilled in enchantments, can become mist like and invisible at will and, according to Maori belief, can and do materialise in solid human form in which, on occasion, they fall in love with, carry off and marry human beings.

Many stories, highly mysterious and generally tragic, though sometimes with a happy ending, are told of such romances. Te Puea gave us an account of such an intermarriage which long ago occurred in her own Waikato Tribe and spoke of descendants of human-fairy ancestors who are now living in her pa. Indeed, Te Puea’s own father, happily still living, claims descent from the Patupaiarehe. I had read of other reported cases, but folklore came to vivid life when, with all the seriousness of profound conviction, it was related by a highly intelligent leader of the race.

The Princess also honoured me with an account of a visit she had paid to Cape Reinga. This place is deeply sacred, tapu, to all true Maoris, for it is the place from which the Spirits of the departed make their final exit from this world and their entry into the next. She told of the desecration of the point of departure by a Maori guide who ate fish thereon. The Spirit of the Sea sent a huge wave to engulf the transgressor. Identifying herself with him and his error, the Princess expressed the royal contrition for the offence, whereupon the wave failed of its objective.

This record of still living Maori folklore and still potent Maori mysticism will be read by some who are outside the atmosphere of Maori life and thought. Such beliefs may in consequence possibly appear to them as examples of primitive superstition. Received direct from the lips of a highly intelligent Maori Ariki or sacred Chieftainess, within a consecrated Maori meeting house, these stories provided both vividly interesting and convincing accounts of actual events. They were enlightening glimpses of inner belief and mystical faith all too rare in the modem world.

Unfortunately, the old Maori philosophy with its sacred landmarks and its all-powerful and all-corrective law of tapu is fast vanishing before the advance of modem materialistic civilisation. At present the Maoris live between two worlds, two epochs and two totally different ideals of human life. They are in very real danger of racial disaster in consequence. Of the greatest significance and value to her people therefore is the spiritual and cultural Centre established by Princess Te Puea Herangi at Ngaruawahia. Of great importance to all New Zealand is the discovery of the solution to the general problem of Maori and pakeha relationships and of their harmonious mutual collaboration in New Zealand’s advance to nationhood.

One great lesson at least the Maori has to teach the pakeha. In olden days, and today where Maori customs are still preserved, the whole life of the peoples was lived as in the presence of the Deity and Its Embodiments. No act of any importance was performed without an appropriate invocation, no task embarked upon before the karakia proper to the occasion was chanted. Despite a gradual descent into a somewhat superstitious popular religion, these constant recognitions of the spiritual power and presence of the unseen God are the marks of a spiritually minded people. For them in truth, earth was known to be ‘crammed with heaven and every common bush afire with God’. In their inner lives there were to be numbered amongst them those who truly saw and seeing, ‘took off their shoes’. For the Maoris, all life from birth to death, all art, all culture, almost every act, had a sacred significance, was an outward and visible sign of an inward and spiritual power and truth, and it is this vision and this recognition and practice which are so lacking in modem civilisation. Back to certain original simplicities, back to pure spirituality, forward to a truly spiritual mode of life must the nations go and this indeed, if he can perceive and will acknowledge it, is a part of the great message delivered to the pakeha in New Zealand by his Maori co-patriots.

Basic Simplicities of Life

In the light of these considerations, Princess Te Puea Herangi, who embodies the highest ideals not only of Maori but of human life, is indeed a great leader and reformer. She is both a great High Priestess to her own people and a sign and an example to all her fellow countrymen of both races. For materialism is the curse of this age. Hatred and greed are its baneful concomitants. Spirituality and a return to the basic simplicities of life are the obvious means of undoing the self-inflicted curse. Through out all times it has ever been the great mystics, seers and prophets who have led mankind out of the wilderness of materialism and the bondage of selfishness to the promised land of true religion applied to every aspect of life.

We Theosophists believe that under the Adept Directors of Evolution on this planet, a great destiny awaits the people of New Zealand. Their sons have abundantly shown before all the world the heroic courage, endurance and self-sacrifice which will contribute so greatly to its fulfilment. Their statesmen have achieved remarkable advances in beneficent social legislation. Asking permission as a visitor to comment, I venture to affirm that as legislators, ministers of religion, reformers, artists and all lovers of and workers in this fair land, each in their own field, follow this magnificent example, the highest fulfilment of the national destiny will be assured. To all, in every walk of life, Princess Te Puea most nobly points the way.

Theosophy in New Zealand, Vol. 4, No. 4, 1943, p. 95

144
At Boro-Budur

During a recent visit to the great monument in Java, a request was made to the overshadowing Deva for His interpretation of the symbology of the shrine. The following was His reply as far as the author was able to receive and translate it into words. It need hardly be said that much of the deep wisdom and of the beauty of the reply is lost in the process. That which remains is here offered in the hope that glimpses of the light within may yet be caught.

Enlightenment

“Timeless and spaceless is the story of the Budh,

Eternally true.

Not of one man alone, but of all men;

Not of one world alone, but of all worlds,

Even those invisible.

“All Suns have once been Buddhas; indeed are Buddhas now;

Shining not alone as did Our Lord upon a single globe,

But upon the many which are bodies of the Sun.

“Buddhahood is the consummation of all life,

The goal of all being;

And of enlightenment there are degrees.

“Here enshrined in beauty, sculptured in stone,

Is the immortal drama,

The story of all enlightenment,

Of men, of worlds, of Suns”.

The Way

“All created things must first descend

From the realms of the eternal Into the realms of time,

Passing through Maya, the eternal Mother,

As they descend.

“Born into illusion, imprisoned in time,

The dwellers in eternity, win free,

Ride forth from the palace of dreams

Into the freedom of the Real.

“The story of all Buddhas

Is the story of that travelling

From the illusory to the tme,

From the fleeting to the eternal.

“Each incident upon the Way

Is an experience which comes to all,

A stage which all must pass;

For there is but one road to Buddhahood.

“All who tread that road must meet the selfsame barriers,

Endure the same temptations,

Know the same strife and fatigue;

As also in the end, all beneath the Bodhi-tree

Must reach supreme Enlightenment”.

III

THE DESCENT

“Though fashioned as a square,

The shrine appears as spherical

To symbolize the tmth of the identity

Of form and Life:

The blending of eternity with time.

“Thus is the shrine a universe in miniature,

A symbol of creation

And of all created things;

But, above all,

A symbol of the Way.

“The topmost point, the summit of the pinnacle,

Which crowns Boro-Budur,

Symbolizes THAT from which all comes forth.

“The stupa’s shape displays most perfectly

The first form assumed by life,

Entering the Maya of space.

“Each successive gallery displays the stages of descent,

The basic numbers and the principles

By which the universe is built And filled with life.

“Each stupa represents,

Both in proportion, design,

An archetype,

The first expression, in the realms of time,

Of Truth which is eternal.

“Therefore in each a Buddha sits,

Withdrawn from time and space, and yet within,

Silent and invisible,

Save to those who look within the form And see the Life.

“Thus is displayed the truth

That in every Budh the fleeting and the eternal meet.

“The Lotus of the fourfold base Symbolises matter fructified,

Space moulded to form,

Receiving from above

The impress of descending Spirit.

“And from the sacred union Buddhas are born

Though here in archetypal realms

They still remain within the womb,

Awaiting their hour;

Dwelling between two states

Of time and timelessness,

As every Buddha does,

Embodying the powers of eternity

Whilst living in the worlds of time.

“Below the third of these great galleries Eternity is left behind,

Though still attainable, still visible

To those who will look up As they descend.

The world of archetypes disappears,

The worlds of form are seen,

The universal becomes the individual,

The essence specialized.

“Henceforth, succession occurs,

The drama of life begins.

When, therefore, man descends these steps of stone,

He treads symbolically

The selfsame road which once he trod

As he came forth.

When he ascends he climbs prophetically

The pathway of return”.

The Return

“Many Buddhas have trod that upward road

And still remain to show the way.

Hence the many statues of the Lord

Which, tier on tier,

Adorn the shrine,

Symbols of those Enlightened Ones,

Who have attained.

“Each incident portrayed in Buddha’s life

Is in truth a landmark and a stage,

A testing and a turning-point

Common to the life of all.

“Thus also in the monument

The individual is blended with the universal,

Eternity with time”.

V
HISTORICAL

“The inspired one who first conceived the shrine,

Beheld these Truths,

Became illumined with the principle

By which all worlds are made.

“This he mirrored in Boro-Budur

Which is a vision wrought in stone.

Devoted to the Budh

By whom his vision was inspired,

The artist made this monument

In honour of his Lord’s Enlightenment:

Chose the story of His life

To symbolize the Way

By which Enlightenment shall come to all.

“This offering Our Lord received,

Blessing designer on design,

Inspiring sculptor and builder,

As the noble edifice arose.

“A relic of His last life on earth,

A mighty talisman,

Lay buried underneath the centre of the shrine.

“Thus was the power of the Holy One

Established here In symbol and in fact.

“Thus, through perfect art,

Numerical exactitude,

Just proportion

And harmonious blending of the many into one,

The peace of the eternal

Abides within this monument in time.

“Through the power,

Within the beauty and the peace,

The presence of the Lord of Light

Dwells in Boro-Budur”.

TO VISITORS

“As you go forth again.

Into the busy world of men,

Remember Boro-Budur;

For in that remembering

Its power, its beauty and its peace

Will enter into you

To keep you steadfast on the way

That leads to Buddhahood for you.

“Peace to all beings,

Peace, Peace, Peace!”

The Theosophist, Vol. 55, January 1934, p. 463

145
Before the Himalayan Snows

Everest represents the feminine aspect of earth power. At the summit there appears a symbolic form of the Goddess Mother of the

World seated in meditation on the lotus throne. Though robed in power, deep blue without, indigo within, she is motionless, poised in a mighty earth chakram of which, Everest is the physical and magnetic heart. Her consciousness is sunk deep in contemplation, indrawn, evoking and conserving spiritual power, as the God of Kunchinjunga receives and sends forth.

For Kunchinjunga represents the positive aspect of earth power and above it hovers the mountain God; His form is fiery white as of bright sunlight on snow, His aura also white is shot through with blue. Hosts of lesser white devas move continually throughout the great range serving These and other Shining Ones.

The God of Kunchinjunga appears to serve as southern sentinel and guardian of the sacred regions of Tibet. His consciousness ranges throughout the whole of India and Indo-China, reaching to the sea. Like a lighthouse, he shines over them, positive, radiant, pouring forth power.

These two are as twin foci of some mighty ellipse of earth power. From deep down, earth force rushes up into Everest like Kundalini into the chakras of the illumined yogi. From high above and within, power flows through Kunchinjunga like blessing through the elevated Host. Everest is power received and stored; Kunchinjunga is power sent forth.

High above these mighty mountain consciousnesses is a third, a great Deva of the trans-Himalayan range, far to the north. Thus the whole of Tibet is occultly insulated from the world, a temple indeed, tyled by Deva guards.

The power from the Masters’ valley is distinctly discemable. The whole region appears to be ablaze with power; it is a tremendous centre, sun-like, its golden radiance shining over the world. At the heart of it abides the still peace in which They live, the Peace of the Eternal.

Other centres of power are established in the great range, homes doubtless of Mighty Ones,

Approached concerning the establishment on earth of the brotherhood of angels and of men, a mountain Deva thought as follows

‘Mankind, through its scientists, is probing into the power aspect of physical matter, piercing through form to force. In due time, the outer layers of earth energy will be tapped, providing new sources of power. Teach, therefore, concerning the Gods of power, creative and directive Intelligences behind the powers of Nature, awakening here and there in this dark age the mind of man to the fact of their existence. Stress the two essentials to successful discovery and release of hidden power. First, human brotherhood, that the power be used to build, not to destroy. Second, the scientist as yogi, seeking within himself for truth.

‘The key to the entry of man into the kingdom of the Gods consists of complete readiness to place at the service, of the whole all power gained, all knowledge won, reserving naught for self.

‘The scientist must become the true yogi, selfless, with truth his only goal. Upon such the Gods will shower their gifts, will open the sanctuary wherein the hidden powers reside, will admit them to the kingdom of the Gods.

‘The human race greatly needs a spiritual awakening. Man must turn from self to selflessness, from acquisition to service, from form to life. Then and then alone may power be entrusted to him, knowledge of the life within the form be gained’.

The Theosophist, Vol. 55, April 1934, p. 56

146
Clairvoyant Observation of the Ceremonial Magic of the Aztecs

Aztec Religious Practice

During my visits to some Mexican antiquities, in February, 1956, Ireceived, and share in this article, some clairvoyant impressions from the AKASHIC Records of ancient Aztec and Toltec religious practices.

The chief difference between later Christianity and the religion of the ancient Mexicans consists of direct contact without mediation with the forces and Intelligences of the sun, the planets, the Zodiac and the earth. Christianity, on the other hand, also appeals to invisible superhuman intermediaries. Whilst there is evidence of Adept leaders behind, I do not observe here the worship of any Beings corresponding to the Lord Christ, Our Lady or the Communion of Saints. The existence of a Lodge of Atlantean Adepts is, however, discernible and such pyramids as I have visited seem to have been connected with an occult centre to the South. I also discern the practice of sending spiritual leaders to visit the various temples to recharge them and correct any errors which may have arisen.

The religious practice of the time which I observed—before it was degraded by human sacrifices—consisted of two or possibly three divisions, namely, public worship for the uninstructed and not very intelligent working people, a highly occult heart, corresponding to the Temples of the Greater Mysteries and, connecting these, at least two grades for neophytes, as in Temples of the Lesser Mysteries. Through the centuries people moved up these interconnected divisions.

Notes were taken as I watched and described the performance of a religious ceremony and the life of the community in ancient days at Teotihuacan, some distance from Mexico City. The observer in such cases sees the events as if they were then occurring, as they are to his super-sensory sight. My descriptions are generally given in the present tense, therefore, the following account being taken from notes taken of my remarks at the time, and during a later talk on a little park near the pyramid.

An Aztec Priest at the Great Pyramid of the Sun

The chief officiant at a ceremony at the Temple on the summit of the Sun pyramid at Teotihuacan, which 1 watched, seems to be an Initiate of the Fourth or Atlantean Root Race. He is a tall man, with a reddish-brown complexion, very clear cut features, large aquiline nose, eyes full of power and a facial expression of sternness and great strength. He wears beautiful robes of many hues, the chief colours being red, yellow, green and purple, and a high, feathered head dress. There are jewelled ornaments on the neck, arms and legs, and sandals on the feet.

This high priest and his helpers evidently know full well of the Kundalini, the fiery Serpent force in the centre of the earth and in man, for they employ certain ceremonies, postures and words of power to evoke the earth Kundalini and cause it to flow along the spines of officiants and others present.

The Invocation of Solar Forces

A major part of the ceremonial being observed concerns the evocation of earth forces in general including Kundalini, and the Intelligences associated with them, whilst another part is designed to invoke the Solar Kundalini and other forces from the sun and the higher planes, including the white fire of ATMA, the force of the Divine Will. These Solar forces are being made to pass rapidly down the head and spine of Officiants and others at the Ceremonial to meet the as cending earth forces. These combine to make a very powerful concentration of Solar and planetary forces in the bodies of those present and of their associated Intelligences within and about the great Temple of the Sun.

High in the air, I observe a great circle, at least one mile in diameter, of golden Devas or angels hovering above the Temple at a height of several thousand feet. Their auras keep touching to form the bowl of a Deva chalice filled with Solar ‘wine’, or the forces of ATMA, spiritual Will—Essence clothed in the Matter of BUDDHI-MANAS, the planes of the human intuition and the abstract mind.

The stem of the great chalice built of Intelligences and forces passes down through the temple and the pyramid into the ground. A large number of other Devas move about high in the air above the rim of the cup, and one very great ATMIC Deva supervises these proceedings, having apparently been in charge of the religion and area for many centuries.

THE PYRAMID OF THE SUN, TEOTIHUACAN, MEXICO

This temple is a spiritual centre for the whole of this region, and at least three great ceremonies, those of sunrise, high noon which I watched and think was the most important, and sunset, are regularly performed here.

Ancient Astrology

The leaders evidently possess considerable astronomical and astrological knowledge. They know about the signs of the Zodiac, and how to co-operate with the Intelligences and powers of the Signs and certain stars and planets, particularly Venus and Mars.^{^[64]}1 think the colour of the robes and the paintings of the temples are designed to be in mutual resonance or harmonious vibration with these superphysical forces and Intelligences. The astrologers have greater direct knowledge of their science than the public astrologers of the twentieth century, particularly concerning the forces and Intelligences of the Zodiac, Sun and planets. Although they have no telescopes, they have erections providing lines of sight and the Initiates are also trained to detect combinations of planetary forces during astrological aspects. Apparently they feel or sense them, knowing where planets form aspects like conjunctions, squares or oppositions which either strengthen or weaken celestial influences.

These physical, Astral and mental bodies of those thus trained are sensitised to such a degree that they become human observatories, as it were, and know occultly what is happening in the heavens, being also aided by physical recognition of the positions of the planets.

Pyramid Terraces and Grades of Initiation

The various main stairs of this pyramid, the number of steps and the width of the stairway are symbolic of the planes of nature, levels of human consciousness and ceremonial degrees existing in those days; for I notice that for the ceremony I watched, neophytes and Initiates take their places on terraces and steps according to the degree they have attained.

A measure of ‘tyling’ in the Masonic sense is thus achieved. The general public remain upon the ground aware that magic, as they think of it, is being performed at the higher levels. At certain signals, the people chant or shout together monosyllables which are words of power and generally end in hard consonants like ‘oc’, ‘oct’ and the more liquid ‘otl’. These invocatory and evocatory ceremonies have been kept up for centuries without interruption, establishing a concentration of power here which is distributed throughout the neighbourhood. The Temple on the summit of this Sun Pyramid is at this time the most important of all the surrounding temples and is used for the higher public and the more private ceremonies. The high priests also guide and direct the temporal chieftains.

I notice, too, that the moment of high noon is measured by a vertical staff above the topmost temple, now demolished. This also gives the time of maximum spiritual power and beneficence. Invocations are then uttered and blessing sent out over the large population of the city and countryside. This is very beneficial as this region is densely populated, having at this time of the civilisation a definite spiritual and occult heart. Some of the people have psychic powers enabling them to see the auras of the leaders which are very brilliant and large, and it was this direct experience which assisted in the maintenance of order throughout the land.

A Strange Phenomenon

At the special time of the ceremony performed when the sun is at its meridian the summit of the pyramid seems to become super-physically on fire, astro-mental flames reaching out for a hundred yards or more above and on all sides. This inner fire is produced by the responses to invocations to the Solar Logos and Solar Devas and seems to me to represent Sun worship at its greatest and purest.

A Golden Age

As I look outwards towards the communal life of the people I see that their secular life is blended intimately with their religious life, there being no real division between them as is partly a tendency in some Christian countries, nearly everything in daily life being given a religious meaning. This evidently is a time where both civilisation and religion are at their height. The period of these observations on the summit of the Sun pyramid is probably about 500 B.C., has existed for at least a thousand years, and continued until about 500 A.D. when decline was beginning. Doubtless there were minor and major cycles of ascent and decline, in which later superstition and priestcraft largely displaced occultism and spirituality. For many thousands of years, however, this particular region seems to have been the centre of a high civilisation of the Fourth Root Race.

The houses are flat-topped, built of both adobe and stone, and many of them were not wholly roofed over. The city is in quarters like a modem city, with the lower classes in quite poor houses in certain areas, and the higher classes and nobles nearer the temples. Long straight roads radiate from the pyramid of the Sun and are connected at intervals by crossroads.

Whilst continuing to share my impressions in the little park at the foot of the pyramid I noticed that it is situated on the site of a small palace once occupied by an aristocratic family with many servants. The control in this house was markedly patriarchal, the male being the unquestioned head of the house and family. The impress upon AKASHA of this home and its family and life is still quite strong and kept intruding upon my consciousness as I talked: almost as if the members of the household were still living here. Time did not permit me to study Aztec home life on this occasion. Perhaps later visits to Mexico may provide opportunities for fuller observations.

Theosophy in New Zealand, Vol. 18, January 1957, p. 37

147
Tibet and the Communist Invasion

Question: Has the invasion of Tibet affected the Adepts residing in that country?[65]

Answer: I am not going to speak as an authority on the subject, but I offer some ideas for your consideration. First of all the Adepts possess the faculty of prescience or foreknowledge. To quote Mrs Besant ‘to His insight the future lies like an open page’. We learn from literature concerning Them that They can know when certain events will occur from Their knowledge of the Law of Cycles, and of course, by Their knowledge of the operations of the laws of karma. An example of this foreknowledge may be well known to some of you. Madame Blavatsky had said long ago that the European nations were hurrying on to their dark cycle, to an age which would be black with horror. That would have appeared inconceivable, inexplicable to people living in that period of peace. But now that we have passed through two world wars with the ghastly concentration camps of the latter, we can realise that fact of foreknowledge. Applying this knowledge to the situation in Tibet, we may be absolutely sure that the Masters knew perfectly well what was going to happen and took the necessary steps, if such were necessary. Contemplation of the nature of Adeptship and what that stature involves in terms of personal power and quality and faculty, does put at rest any kind of fears which one might have about disturbance reaching Their ashramas. They are virtually masters on this planet and nobody can approach Them against Their will. An example, amongst many others, of Their powers is that of raising a complete maya to deceive or deflect away from a certain place those who might approach it. The intruders might see only a mountain wall or a precipice or a desert waste, even whilst standing on the threshold of an approach to Their country. The sacred oasis in the Gobi Desert, known as Shamballa, which means the place of tranquillity, is inviolate; once an island in the Gobi Sea, it is now an oasis in the Gobi Desert, and though there are stories of rather strange experiences, there is no legend of any one having seen that sanctuary. Then again, think of all the tremendous power needed to bring about the sinking of Atlantis by the great tidal wave or waves, result of what The Secret Doctrine calls a fiat or order from the Great Brotherhood. Contemplating these exhibitions of power beyond our conceptions and certainly beyond our reach—and remembering certain statements of Theirs—we may be perfectly sure, I believe, that Their sanctuaries and Their persons are all completely inviolate and unapproachable. So answering briefly, I would say that the communist invasion of Tibet has not disturbed the great Adepts by so much as a passing breeze. Of course, They will surely give compassion for the sufferings, all that is at all possible within the Law of Karma. Personally They are all beyond the possibility of anything happening to Them against Their will, when that will is in action.

Yet another thought occurs to me: They are karmaless. This is one of the great secrets of the Adepts. If no action is ever taken, no deed ever performed for one’s own Individuality and at the instance of one’s own purely personal will, but only on behalf of the One Will alone, there can be no reaction upon the person because the person was not involved; and furthermore, as all Their actions are completely beneficent as well as selfless there can never be any reaction against or towards Them of an adverse nature. Therefore, there can be no invasion of Their privacy or injury to Their person.

Theosophy in Australia, Vol. 48, Issue 8, August 1960, p. 162

148
Deva Life in Java

I.A TREE DEVA

There is a great Deva-King brooding over Boro-Budur, the magnificent temple in Java; he meditates ceaselessly upon the Living Buddha, whose image is visible within the Deva’s fiery aura. Mr Geoffrey Hodson, who is sensitive to influences on the higher planes, touched His lofty consciousness, and brought back the message which follows: note its elevated tone and sustained rhythm.[66]

During our stay with friends in Java, a Deva, associated with a fifteen year old waringin tree growing in the garden, and unusually aware of and interested in the family who lived in the house, provided a further instance of the thinness of the veil between the deva and human kingdoms in Java. The link in this case was more especially felt with the lady of the house, who is Javanese and had planted the tree some fifteen years ago.

This tree deva, which is approaching individualisation, resembles a lovely girl, about seventeen years old with rosy, force-built form, golden ‘hair’ flowing back from the head, and a beautiful aura shining with delicate hues. She[67] is in a condition of permanent, if somewhat childlike happiness, which rises on occasion to ecstasy, and she feels a deep affection for the tree in her charge, in the upper branches of which she ‘lives’. In height the half hidden form is about five feet, whilst the constantly moving aura plays throughout the whole of the tree and frequently beyond it—an extension of at least fifty feet; it is of an exceedingly fine texture, and its constant waving motion produces the effect of a delicate gossamer garment blown by a light wind. The slender form within glows with a soft rosy hue, whilst round and above the head shines a golden aureole which occasionally extends over the whole form and sends out golden flashes through the rest of the aura. Next to this is a dark green sphere, shading to clear, light green; this occupies most of the aura, which is edged with flashes of rose, green and yellow shot through with white. Fine white rays, tinged with rose, occasionally shine out through the whole aura, particularly when the Deva’s attention is turned to human friends.

Although she remains for the most part amongst the upper branches of the tree, she is able to rise into the air above, moving about with considerable freedom. When thus detached, lines of light like strands of fine silk connect her aura with the tree.

Apparently her chief work is to co-ordinate the tree consciousness into a Pseudo-Individuality and, by the impact of her auric forces and consciousness upon it, to quicken its evolution. In this task she receives much help from the human kingdom, though experiment showed that this could be rendered more effective by conscious assistance regularly given.

Our hostess confirmed the existence of a link which was observed between herself and the tree—the tree which she loves and from which she receives a sense of rest. Although she had regarded the tree as a living, conscious individual, which responds to her thought, she had not been clearly aware of the presence of the deva.

At the writer’s suggestion, she made experiments in helping the deva in its work, and sent a stream of love towards both the deva and the tree. This brought an instant response in which the Deva’s aura shone out brilliantly with a white and rose radiance, enveloping the aura of her human friend.

The human love-force was preserved within the astro-etheric envelope of the tree and used by the deva to quicken the tree consciousness.

Apparently, human admiration of the tree at once opens the way for this communion and co-operation, whilst the Mento-Astral force of admiration sends a slight yet observable thrill throughout the tree consciousness.

The following was found to be a suitable formula of communion with a tree deva and tree consciousness:

‘Greetings, beautiful tree. Our life is one with yours’.

Each word should be mentally uttered with full realisation of its meaning. The affirmation may usefully be made the subject of meditation, in order to produce a deepening realisation of unity, first with the life and consciousness of the tree and the tree deva, later with all Nature.

Such communion benefits not only human and tree consciousness, but also helps forward the evolution of the tree deva, in this case more quickly to achieve individualisation.

II. A RETURN VISIT TO THE BORO-BUDUR

During a lecture tour of Java in 1933, a visit was made to the Buddhist shrine known as the Boro-Budur. There we realised the presence of the great presiding Deva—a very lofty Being—and two poems, published in The Theosophist during 1934, were written as a result. Return visits to the shrine were made in 1936, when again we contacted the consciousness of the Deva and received much teaching.

This great Deva is distinctly masculine and markedly Indo-Aryan in appearance. He is probably a Deva of Wisdom, for the golden light of Buddhi shines all about Him, glowing through the successive spheres of soft rose, soft green and dazzling white, of which His aura chiefly consists. An emanation of white fire, shot through with gold, surrounds the inner form, whilst beyond this a great sphere of glowing yellow is followed by the other colourings, the whole displaying in quality of colour and in luminosity the glowing beauty of a sunset sky. White rays, like searchlight beams, play out from the central form, in the heart of which they seem to arise. Some of these shine upwards, others laterally over Java and the sea beyond, and others deep down into the earth, widening as they leave the central form.

Ever and anon a silver star flashes forth above His head, whilst great forces, white and gold, flame like yet petal-shaped, play about His feet as if He stood within a lotus-bloom of fire. Within the central aura is a thought-form of the Lord Buddha, seated in meditative pose, which serves as a vehicle at the Lower Mental level for the life of the Lord, upon whom the Deva appears perpetually to meditate.

All life, for many miles, especially Devic life, is quickened by the light and power of the Deva of Boro-Budur. He is, I think, in part the head of the Devic life of the Island, as also of the surrounding seas, a veritable Deva-King. Contact with the consciousness of this Great One gave rise to the following thoughts, as if He preached for all aspirants a brief sermon on enlightenment and the Path:

‘Although for men enlightenment seems far away, in realms beyond time’s imprisonment, enlightenment for all is here and now, within them as a living fact, a power of accomplishment.

‘Thus, within your archetypal self, as in these stupas^{^[68]} which you see, exists a Buddha, fully formed though partially concealed--The secret of your own enlightenment is the presence within you of this Buddha-to-be.

‘As you must gaze within the stupa’s form, piercing with your eyes its covering, so with the eyes of thought and will gaze inward and perceive that embodied wisdom which is yourself, the Buddha which you are in timelessness, and will make manifest in realms of time.

‘Keep your soul’s gaze fixed upon this archetypal Buddha. Dwell daily, hourly, in Its presence, until thought and will combine to bring to birth within your outer self the Buddha of which your inner self consists.

‘Then let imagination soar into your manifested Buddhahood. Picture yourself as living now the Buddha-life, moving amongst men as did the Lord. Do this with will and thought unchanging, until in very fact these two bring forth in you the living Buddha.

‘Thus shall time cease to imprison you. Thus shall future be blended with present, yourself at the centre, conscious of both as the Eternal Now.

‘Past, I counsel you to forget, annihilate entirely, wipe from the tablets of your mind as scaffolding which, having served the builder’s need, is taken down and disappears. Past is dead for you. Present and future will similarly disappear as you learn to live intensely in that fullness which is the Eternal Now.

‘Dark is the world, darker it may yet become. Grave dangers threaten human life, human progress, human peace. The opposing forces gather for a conflict which well may be the greatest of earth’s planetary battles. Should light conquer, should brotherhood and peace prevail, as almost certainly they will, then the opponents of the Law, organized as enemies of man, will meet with that defeat which will put an end to mass-hatred, mass-brutality and mass-enmity to Light. Thereafter the Great Law shall prevail.

‘Could you but see as We see, who, standing above the conflict, represent the Law, how every unifying thought and deed of every man however humble, if sincere, plays its important, nay tremendous, part in bringing victory to the side of Light and Law, your work would be more inspired, your will more ardent, your faith more fiery and your life more full of power.

‘Go forth, therefore, with added force, with greater zeal, constant in self-discipline, losing self in service, planning, thinking, working in the cause of Light and Law and in the Name of Those who are the Light and have become the Law.

On all your work the blessing, the power and the peace of Boro-Budur’.

The Theosophist Vol. 58, June 1937, pp. 272

149
The Deva of Boro-Budur

THE DEVA

“Here, in this sacred place,

I watch through many centuries,

Obedient to the Lord of Light.

“Thus I serve, enshrined in Beauty,

Awaiting the fulfilment of the Law.

“The Law is world-enlightenment

Before which darkness shall melt away.

“Even as He, the Holy One,

Reached His enlightenment,

So must all the world.

“All men, even to the lowest man,

Must one day stand where now He stands

Who is the Lord of Light.

“For this He waits.

Here also I must wait Serving Him”.

THE SHRINE

“This is a centre of His power.

And the power of all Tathagatas;

The mightiest race that ever lived on earth.

“Here, enshrined in stone,

Is His sevenfold self-perfecting.

“Here His glory is displayed

For those that have eyes to see.

“Here He leads men to their enlightenment,

Those that have strength to climb.

“Here He speaks and teaches still

For those that have ears to hear.

“Therefore this place is called Boro-Budur,

“The Presence of the Budh”.

“For here He dwells

Until His Presence in the heart of every man

Has brought enlightenment”.

III

MANKIND

“I, the guardian of the shrine for many centuries,

Seek to preserve its holiness.

“I ask of men, therefore,

That naught of speech or thought or will of theirs

Shall e’er profane this holy place.

“Still more I ask of men,

That all who visit here

Shall leave behind their blessing on the shrine

And me, its Guardian God.

“And in return the blessing of the Holy One

Through me shall be bestowed,

To be borne forth into the world.

“For all who enter here Become thereafter messengers

Of the power of the shrine,

And of the blessing of the Lord of Light.

“Peace to all beings!

Peace, Peace, Peace!”

The Theosophist, Vol. 55, February 1934, p. 542

150
The Sacred Science of the Maori Tohunga

During a visit to Wellington I enjoyed the great privilege of personal contact with one of the few, possibly the only one, of the remaining direct students and practitioners of the sacred science of the tohunga, the Maori priest and magician. He is known as Hare Hongi, a member of the Ngapuhi Tribe of North Auckland. He is a tall, erect, white haired figure with an innate dignity and a keen eye beneath bushy eyebrows and broad forehead. Though now getting on in years, he is vigorous in both mind and body and carries about him the indefinable aura of the man who has known and still knows the meaning of power. Hare Hongi is recognized as a natural poet and a musician, and an authority on the Maori language and tradition.

Hare Hongi did me the great honour partly to draw aside the veil behind which esoteric Tohungism is generally hidden from the Pakeha. He told me that he was trained for the office of tohunga by one of the greatest practitioners of the science, ‘Nga Kuku, his ariki teacher, his Gum of noble lineage. The word ‘kuku’ means ‘the pincers’, and might well be regarded as descriptive of the qualities essential to the attainment of the tohunga initiation and power, that of reaching out for, firmly gripping, and holding fast to that which is perceived by the mind, or briefly, the man of steadfastness and strong will. Hare Hongi also came under the influence of another tohunga teacher, who was the famous Rangitutaka of Meremere, Taranaki.

The highest tohunga rank was held only by direct descendants in the male line of an ariki family, and as Hare insisted, only when this was conjoined with the highest merit. Each tohunga was proficient in the particular branch of the Sacred Science in which he specialised. Thus there were the Tohungas of Rongo, which is the Lord of Sound, the Commander of the Creative Principle and Its embodiment in various spiritual entities or Gods. Here, as elsewhere, one discerns a direct descent from the basic philosophic tenet that sound is the creative energy of the Universe and that to create, the Logos chanted or spoke the Word, or by and as ‘sound’ became self-manifest.

The Tohungas of Tane were the agents of the Lord of Light, Who is represented physically by the Sun. Those of Rehua were tohungas of healing and though specialisation was usual, all tohungas were classified as being eldest sons of Rangi, the Sky Father of all men.

Some tohungas mastered two or more branches of the Science, those of Sound and Light being commonly combined, since these manifestations were regarded as inseparable from each other.

Certain very highly developed arikis were proficient in every branch, and they were called Tino Tohunga, or ‘The Pre-Eminent’. I shall not readily forget the impressive manner in which Hare Hongi referred to this the greatest tohunga attainment, and the tone of voice in which he repeated the words ‘The Pre-Eminent’. He then went on to say that both of his teachers were entitled to be called ‘Pre-Eminent’, that both knew all rituals, could effectively perform each one of them and in fact, as Hare Hongi affirmed, ‘lived with them all day and all night’.

‘These men’, he said, ‘could leave their bodies at will and accurately bring back as knowledge their observations of the super-physical worlds’. Before going to sleep each night, Nga Kuku would say this karakia, ‘This is the night of... (here followed the Maori word for the phase of the moon) and I go to sleep in honour of Mother Moon’. Hare told me that he himself had applied the necessary knowledge and had succeeded in transferring his spirit out of the left or right side of his body at will. He described how also in his early experiments the very devils of Hell attacked him with black claws to tear him to shreds. Hurriedly he returned to his entranced body and woke up in a state of perspiration.

Tane, the Lord of Light, represented by the Sun, performs His appropriate ritual in each of the ten houses which He enters in His passage through the heavens. He is the grandest of all Ritualists and the tohunga represents Him, communes with Him, asks His advice how to teach and lead the people, receives it and then reappears before the people in absolute confidence. The people hear this confidence in his voice and so trust him absolutely, and therefore ‘all works well’. Here we see the part played by faith, trust and confidence in the production of magical results.

‘Man’, said Hare, ‘is regarded as three-fold, consisting of wairua, which means the soul or ghost. This is not the immortal ego, but the psyche, or Astral and Mental Bodies. Awe means the spirit, which cannot be seen though its presence can be felt and detected by great lights and sweet and individual perfumes. Tinana means the body and, said Hare, has the same significance as mauri (for mortality), the name of the race.

When the tinana dies the wairua is released and survives for a time. Eventually the wairua dies and releases awe, which is the true immortal principle’.

The wairua can and does reveal itself to relatives after death, and Hare recounted two personal experiences of such revelation when he was wide awake. One of these concerned the wairua of his aunt, who, unknown to Hare, had died one hundred and fifty miles away. The apparition appeared within the house and was so solid that Hare first regarded it as a material visit. When he spoke to his aunt, however, though she moved her lips to reply, no sound came. Later she passed through the closed door and he then realised that the apparition was a wairua and that her body had died. Several weeks later the news of the death reached him, confirming his vision.

All wairuas do not go to a happy union with the ancestors. Only the worthy enjoyed these meetings and went on to union with the Io. Apparently this worthiness is closely associated with noble birth, and I could not but be amused at Hare’s dismissal of the hopes of the common people, about whom, he said, ‘nobody cared’. Only the elect go to Heaven, and the nobles are the elect.

Genealogy was one of the important branches of Tohungism. There being no written language, the long ancestral lineage was memorised and handed down orally. This knowledge and ancient lineage was highly prized, apparently for the reason that each man regarded himself as being literally descended from the Gods, with Tane as Creator and Spiritual Parent of all. Hare Hongi informed me that his own genealogy was known for the last twelve hundred years and that the computation was of four generations to a century.

When the great tree of life of the tribe or of its noble families was described by the ariki or the tohunga, the noble deeds of various ancestors were vividly recalled, so that the whole recitation grew into a glowing historical romance through which the ancient ideals of the race were kept alive in the tribe and firmly implanted in the minds and hearts of its members.

These influences were all accentuated by the firm belief that in the ariki, who was the first born chief of the first born chief in unbroken line, was concentrated not only his own mana and tapu, but that of the whole line of ancestors to the one Supreme Progenitor. This Mighty Being and all His descendants were regarded as being actually present in the ariki, in terms of influence, power, auric force, prestige, and all this is known to the Maoris as his mana.

To this knowledge of ancient lineage, said Hare, was added knowledge of the grades of men, their classes and rank. The lowest of all was the criminal outcast, next the work men or labourers; then came in succession the hereditary minor chiefs, the intermediary chiefs, the high chiefs and the highest, the ariki, or noble, who is of the main genealogical tree and himself continued it by marrying a girl of the same rank. Of his children, the eldest boy is the ariki. The younger sons are the chiefs of the tribe, the rangatiras. When I asked Hare what happened if the arikis died childless, he quickly replied, ‘No ariki ever does’. I later learned, however, that the line can if necessary pass through the eldest daughter, some of whom have been very noble women.

The ceremony of marriage had its definite spiritual significance. The betrothal, taumau was often planned from infancy, or given before birth, by the parents, who were intimate friends. Marriage was regarded as a human or microcosmic enactment of the union of Rangi (spiritual Father) with Papatuanuku (Mother Earth) and this fact was enunciated within the marriage ritual or atahu, which was performed by a tohunga chosen according to the rank of husband and wife. An ariki family wedding was performed by the highest tohungas, and so on down the scale.

Evidence of the original emergence of the Maori people and their religion from an Aryan centre of civilisation is demonstrated by their possession of this doctrine of the macrocosm and the microcosm. At our first meeting, when he accompanied me round the Maori exhibits in the Dominion Museum, Hare Hongi impressively informed me that the human power to procreate was a manifestation in man of the Universal Creative Fire physically centred in the sun.

When I asked him if Io was the name of the Supreme, he shook his head vigorously. ‘To the Supreme Being’, he said with great dignity ‘we do not presume to give a name, knowing that it is unknowable and unnameable; so it is called only “tua”, which means “the beyond”, “the unknowable”,’ The created Universe however has its heart or source of life, and to this heart is given the name Io, the Being or Consciousness from Which (in the darkness) were created the Gods in their various orders, functions and degrees.

Io is spoken of as ‘of the Hidden Face’, ‘the Parent’, as well as ‘the Parentless’. The belief is held that the act of creation was not a material begetting, but a production by means of the creative will. Johannes Anderson, F.R.S.N.Z., M.B.E., quotes from Volume 16 of the Journal of the Polynesian Society a Maori cosmogenic chant which has been translated by Hare Hongi as follows:

Io dwelt within breathing space of immensity.

The universe was in darkness, with water everywhere.

There was no glimmer of dawn, no clearness, no light.

Then he began by saying these words,-

That he might cease remaining inactive;

“Darkness, become a light-possessing darkness.”

At once light appeared.

(He) then repeated these self-same words in this manner

That he might cease remaining inactive;

“Light, become a darkness-possessing light.”

And again an intense darkness supervened.

Then a third time He spake saying:

“Let there be one darkness above,

Let there be one darkness below (alternate),

Let there be a darkness unto Tupua,

Let there be a darkness unto Tawhito;

It is a darkness overcome and dispelled.

Let there be one light above,

Let there be one light below (alternate).

Let there be a light unto Tupua,

Let there be a light unto Tawhito.

A dominion of light,

A bright light”.

And now a great light prevailed.

The tohungas and arikis serve as intermediaries between Io and man, and the former know how to invoke power, life and the aid of the Gods by means of chanting. Karakias is the name given to these chants.

The stages of the creation of the Universe and of the spiritual entities are described as gradual changes from the extreme of darkness to full light. Consonant with Aryan occultism it is stated that from primordial light came chaos in varying degrees, and out of chaos was created the spiritual Cosmos, the Solar System peopled by the spiritual souls of all beings. From the purely spiritual condition, the whole was gradually densified to the physical level. First Io conceived the whole and then produced it in material form.

The spiritual entities of the Universe are arranged in a hierarchical order of ten houses or divisions of the heavens, one for each of the ten months into which originally the year was divided. Each of these hierarchical orders occupied a part of, or house in, the' heavens, and these are known as the ten houses of Tane, the Lord of Life and Light Whose symbol is the Sun. This would seem to compare with the Christian concept of the nine orders of the angels with man to complete the number. Tane progresses through all the houses, and this apparently refers to the progression of the Sun through the signs of the Zodiac, which, however, would appear to be ten and not twelve in number.

All this spiritual and Material creation also exists inversely, or by reflection, to constitute a tenfold underworld. Hare Hongi expressed this in a Maori text almost mantric in its power, as follows ‘He kaha to te Ao. He kaha to Te Po' He translated this as ‘Light is a force. Darkness is also a force’, and said that the tohunga when impressing this and other truths upon his students would say ‘Kei wareware’, which means ‘do not forget’. ‘And so’, said Hare forcefully, ‘he drives the knowledge home’.

‘Entities’, Hare went on, ‘who dwell in the worlds of darkness, or underworld, are discards from the human family. Condemned for their errors to live in the world of darkness, they are smarting and they feel the indignity of this banishment and so constantly work evil. They get their fulfilment by giving expression to evil and the forces of darkness, just as the denizens of the worlds of light gain theirs by giving expression through good deeds to the forces, of light’.

Cape Reinga, in the Northern part of the North Island, is regarded by the Maoris as the earthly platform whence the spirits of the deceased depart at death, either to the inferior or the superior tenfold worlds, according to their deserts.

Among the denizens of the world of light are unseen agents of the Sun forces and the Gods of the four elements. These include Tawhiri-Ma-tea, personification of winds and storms, Tangaroa, personification of the sea, and Tane, Lord of Life, Sun, God and source of all vegetation and its life. The incantations, or karakias of the tohungas appeal to these various Gods for aid in producing desired results. The tohungas are able to sense or commune with these Beings, but when I endeavoured to obtain from Hare Hongi the Maori idea of the appearance of the Gods, he made it very clear that no particular form was attributed to them, they also being regarded as beyond all form and therefore invisible. The name for them supports this concept, for they are known as ‘atua’, which Hare translated as ‘the unknowable’. Tohungas also possessed certain astronomical and astrological knowledge, for they were able to discover and tell their people the best times at which to plant and to conceive, and this knowledge was said to be gained by a study of the stars and the moon.

The tohunga Nga Kuku, said Hare, was able to conjure a cloud in the blue sky, and from it to produce rain. Tohungas were also said to be able to transmit messages over vast distances by means of occultly produced lunar and solar haloes and even rainbows. Signals of the success of a voyage were by these means sent to the tribal home, as for example to Tahiti in old days by the ariki and tohunga of a canoe, on arrival at Aotearoa. For this process the tohunga retired to his private altar and conversed with the Gods. He was quite naked and wore a mouthpiece made of stone and a pair of goggles of stone, the reason for these being that it was unlawful to expose his mouth and eyes to the invisible beings. The altar itself was tuahu, which means, ‘Shrine to the Beyond’, referring to the invisible entities for whose service the shrine was dedicated. At the tuahu, the tohunga conversed mentally with the Gods, produced with Their aid physical phenomena and obtained from Them knowledge for the benefit of the people.

Amongst other remarkable tohunga powers was that of making plants or single leaves wither at will. Hare himself has seen it done and described vividly how the tohunga would take the plant or leaf in his hands, chant a certain karakia, throw the plant or leaf in the air, when it would come down bleached and dry. ‘This result was produced’, said Hare in answer to my question, ‘by means of the will and of absolute faith in the Gods to Whom the tohungas were ever near’.

On occasion the various tohungas engaged in battles of the mind, and Hare described a scene witnessed by himself in which the will of one tohunga was set against the will of another. The situation arose because for no physical reason whatever, a man of the tribe, hitherto in perfect health, began to die.

The tribal tohunga was sent for, in this case Nga Kuku. He examined the man, who although in the full vigour of life lay dying on the ground, his breathing growing weaker and weaker. After a time Nga Kuku asked the man where he had been recently and was told that he had crossed a certain small valley nearby. ‘Ah!’ said Nga Kuku ‘you have desecrated a sacred burial place and have broken the law of Tapu. Another tohunga saw you and is administering the law’. Nga Kuku then commenced to recite karakias in order to generate and emanate counter influences to suppress the force of the other tohunga’s makutu (death magic). After a time the man began to move, to breathe more freely and deeply. A little later he rose and asked for water and food, whereupon Nga Kuku said ‘kua ore’, he has survived.

I asked Hare whether the original tohunga would feel the effect of the counter influences and, if so, why he was not able to maintain his own will against them. Hare said in reply that certainly he would feel the effect of the counter influences and know their source, but that as the offender had had his lesson, and a very severe one, the first tohunga would agree to Nga Kuku’s decision that he be allowed to live.

Many recorded instances exist of the effectiveness both of the influence of tapu and of the makatu karakias. Johannes Anderson, the famous authority on the Maoris, quotes from a case recorded by Sir John Logan Campbell, a physician in the early days of the settlement of New Zealand. In an accident with gunpowder, two chiefs, Te Rite and Te Pirete, were burnt and for treatment were placed in the same tent. This was against all proper tapu observances, for Te Pirete was an inferior chief of Te Rite. A long description follows of the action of the influence of tapu on Te Pirete, who received a visit from a deceased ariki named Ngatai, who drew attention to the breach of the law of tapu and its penalty of death. Thereupon Te Pirete, from a condition of perfect health, began to decline, and the record concludes as follows:

‘And the next morning, as we came home from our work, and visited Te Pirete, and saw the marvellously sudden change that had come over him, we agreed with Pama in thinking that the summons of Ngatai was one which was going to be obeyed, and that Te Pirete had fully made up his mind to die himself from off the face of the earth’, as Pama had put it.

‘But we certainly were not prepared for the suddenness with which this was accomplished.

‘Only one more day had passed when Te Pirete’s face became still more marvellously changed though it was but three days since he had received the midnight summons.

‘And when midnight came again the death-wail broke upon the stillness of the night, rending the air. And the wail was caught up, and we heard it in faint and fainter sounds as it was repeated away up the length and breadth of the Waiomu Valley’.

Although Hare Hongi did not speak very much to me upon the subject of tapu, this account would be incomplete without some reference to this inviolable law. The word tapu evidently means much the same as ‘taboo’, that is, ‘forbidden’ or ‘set apart’. The strange attribute of this law is that it operates automatically whether the offender was detected or not, and even whether the offender knew or did not know that he had offended. In almost all cases, however, the mortal effects of the law of tapu did not begin to be experienced until the offender became aware of his offence. When he did know or later learned the fact, his own conscience became accuser, judge and executioner in one, and the conscience-stricken Maori frightened himself to death.

From ‘Narrative of a Voyage to New Zealand’, by J. L. Nicholas, Johannes Anderson also quotes a very interesting description of the actual feelings of the Maori while the tapu was at work. Nicholas, who was with Marsden on his visit to New Zealand in 1814, writes:

‘Ruatara, in telling me that it was impossible for a thief to escape punishment in New Zealand—for if not detected by man the all-seeing vigilance of the deity was sure to discover him—made use of the following remarkable words, which are not only forcible, but highly poetical: “The atua (God)”, says he, “rises upon him like a full moon rushes upon him with the velocity of a falling star, and passes by him like a shot from the cannon’s mouth”. Such was the exact tenor of the expression he made use of, as nearly as I could collect it from the notion I had of his language; and I was forcibly struck with so extraordinary a description’.

At heart, the Maori is a born ritualist, and Hare informed me that no important action was ever taken without the appropriate ritual and karakia. ‘If a tree were cut down’, he said, ‘an apology was offered to the Spirit of the Forest Tane for the disturbance caused. At the birth of a child, the trained midwife used karakias to celebrate and assist the arrival and also to uplift and stimulate the mother’s consciousness so that she became unaware of the pain. A flute might also be played to lighten the pains of labour. These birth chants were addressed to Hine te iwaiwa, which means Goddess of the Nines (months) and is apparently equivalent to the lunar influence. Karakias were also chanted at the naming of the child, his dedication to the Gods, his entry into the ranks of the warriors, before going on the war-path, during war and on the return, at death and at the subsequent scraping of his bones. No house was built, no canoe fashioned, no tree felled no fishing undertaken, without ceremonies and karakias'.

In conclusion, it would appear that the Maoris possessed both popular or fireside religion followed by the mass of the people, and also an inner teaching or esotericism known only to the arikis, who were obliged to pass through severe tests qualifying them to receive the higher teaching in the whare wananga, or school of learning.

This esotericism itself is exceedingly tapu, and Hare Hongi’s revelation of the small parts of it related here awakened in me a deep sense of gratitude and privilege. I felt that I had been led back over sea and land, down many centuries, through an ancient gateway into the great City of the Bridge, Capital of the Aryan Central Asian homeland. I had been shown, and I recognised, the one Wisdom which was and still is the light and beauty of that sacred City, as of all the world.

In the tohunga science, I saw the light and truth which has illumined all true Aryan religion and philosophy. In Hare Hongi himself, as in the whole Maori peoples, I recognised not only Aryan brothers, who through many wanderings had reached their appointed home, Aotearoa, but also fellow students and followers of the Ancient Wisdom delivered to the world age by age by the great Keepers of the Sacred Light.

Mentally I saluted the Maori race, and its noble proficients or ‘Pre-Eminents’ who faithfully and through long ages have preserved and taught to the worthy alone the Sacred Science. Their allotted task performed, they now rest and we, racially their juniors, take up their task of discovering, preserving and sowing in the minds of men the selfsame seeds which they implanted in the field of the emotions and instincts of their own people.

After many wanderings over the whole earth two branches of the Aryan race, the oldest and the youngest, have met in Aotearoa, once the home of the first physical men.

The meeting can be no product of sportful chance. Surely it was designed by the Mighty King when from His great throne in the rock-hewn Hall of Audience, in the City of the Bridge tens of thousands of years ago, He sent His people forth to the fulfilment of His Plan and of their destiny. The King’s great Minister, the Father of the Race, must have guided both branches of His family through storm and stress, through light and darkness, to this meeting and to the blending which now occurs.

New Zealand shall be—already begins to be—in its turn a racial birthplace in which shall arise the Anglo-Maori variant of the sixth sub-race. Distinctive shall be the racial type, for nowhere else can the same blending occur. Distinguished shall be the New Zealand peoples, inheriting and further developing the best traits of both ancestral stocks.

A new race and a new line of arikis shall arise, composed of the noblest members of the Aryans of Aotearoa. In a newer form Tohungism has been sent here by the Aryan Rishis. It is Theosophy, and we theosphists must prove worthy to be the ariki tohungas of the new race. In our turn, we must win the noble title, ‘Tino Tohunga’. the Pre-Eminent.

Theosophy in New Zealand, Vol. 3, No. 4, 1942, p. 79

151
Occult Experiences in Java

(The prevalence of superstition and animal sacrifices in Java prompts Mr Hodson to suggest ways in which Theosophists, and particularly Young Theosophists, should act with vigour and determination to eliminate or at least to minimise these evils.)

Apart from British India, ever incomparable, Java seems to be the most beautiful of all countries I have visited, and the most interesting from the occult point of view. Its scenic beauty is unsurpassed and, in part perhaps because of this, the island appears to be richer than many other countries in devic and nature-spirit life. Holy places of certain kinds exist in parts of Java, the greatest being the Boro-Budur, and, its associated highly magnetised temple of the Mendoet.

Java is one of the most ancient of the inhabited countries of the world. Since Lemurian days, many powerful peoples have lived there and many great civilisations have been established. Part of the ancient culture still lives and is to be enjoyed in the Wayang (shadow) plays and dances, the court dances and in the gamelan music. These transport us back to the days of old Atlantis, and revive before our eyes the culture of a once glorious past.

Apart from these, and perhaps the communal system of village life, little of past greatness remains. Religion, outwardly Mohammedan but basically animistic, is largely intermixed with superstition.

The ancient white magic has degenerated and the darker arts are practised throughout the island. Human sacrifices, proscribed by the Dutch Government, are no longer legal. Animal sacrifices, however, are continuously performed, almost entirely through fear and desire to propitiate so called devas. These, on investigation, frequently prove to be either entirely imaginary or else dark elementals fed by repeated blood rites.

The Javanese are in many ways intelligent, charming people, but it must be admitted that the uneducated amongst them are extremely superstitious. They are a psychically sensitive race, and etherically are in almost continuous contact with the inner life of Nature, the nature-spirits and the devas, an association which might be for them the source of much happiness. Unfortunately, owing to fixed ideas based on tradition, on fear of the invisible and upon the superstition that all superphysical beings are inimical to man, the truth and beauty of this intimacy are almost entirely lost. The sense of an invisible presence at once produces fear and the tendency to propitiate by blood sacrifices, the result being that the centres and forces of the darker magic of Atlantean days are still powerful in Java, and hold the whole people in bondage to superstition and fear. Rarely is a bridge or home built, for example, without the sacrifice of a karbouw^{^[69]} and its burial on the spot ‘to prevent accidents’.

The psychic, mediumistic and superstitious nature of the Javanese is illustrated in the following account, translated somewhat literally, from the Malang newspaper De Malanger in June 1936, of events which occurred during our visit to Java:

‘Curious Happenings: Crime or Superstition?’

Some days ago we heard that some very remarkable happenings had occurred in the town of Dampit[70], happenings which sounded so unbelievable, that we thought that hallucinations of some simple soul had caused these rumours among the people. But there seems to be a hidden ground of truth in all these strange rumours.

On Wednesday night at about 11 o’clock there occurred in a house of the village Soemberajoe[71] the following very strange event. Two girls were lying asleep inside the house while their neighbours sat talking. Suddenly one of the girls was awakened by a noise and she saw a figure, dressed in white, first moving around in the room and then trying to envelop her sister in a white cloth. She tried to go to her assistance, at the same time shouting for help. The people sitting outside rushed in and endeavoured to catch the white figure which seemed to be a woman. The mother pulled her hair, the father tried to throw her out of the house. Suddenly the white cloth dropped from the body and, to the great surprise of everybody—and a great multitude had assembled including the village police—the youngest daughter became visible. Frightened, they let go and in view of everybody the figure dissolved, and the youngest daughter was seen lying peacefully on the couch.

But the child showed a swollen neck, clearly with traces of strangling. When they tried to question her she proved to have become dumb, and this condition lasted for two days.

That the fight had not been imaginary appeared from the blue spots and bruises on the bodies of the parents, after the struggle with the ‘white woman’.

The second case happened on Friday evening during a performance of a street theatrical company in the town Dampit itself. There were many people on the road, and the place of amusement itself was clearly lighted by petrol lamps.

During the performance one of the public, an old woman, was suddenly seized by a form whom she thought to be her granddaughter. Several people saw how the woman greeted her granddaughter, whom she had not seen for some time, but suddenly the figure disappeared before the eyes of everybody as if she had sunk through the ground.

The third case. At about the same time that this took place at the performance, something similar happened to two women who were walking near the railway. They also saw a white shape advancing and they ran away screaming.

The fourth case. The same evening at about 11 o’clock the village of Pamottan was the scene of another gruesome story when two young men, sitting in the front verandah of their house, were attacked by a white shape; but this time it was in the form of a young man who suddenly appeared in front of them. Without a word the form began to tie the legs of one of the young men with a white cloth. The victim tried, of course, to defend himself, but the curious thing was that neither of the two men could utter a sound to call for help. But at the noise made, the village head with four of his police came hurrying on, brandishing their swords. They also saw the figure of a man, but at the moment when they were going to strike, the figure changed into the form of the daughter of the village head. Of course they dropped their weapons then, and at the same instant the form disappeared.

The result. Naturally these happenings, were talked about everywhere and connected with each other, and the population assembled before the district officer, who could not do much against ‘spirits’.

Can it be that behind all this is the activity of some people who want to intimidate the population before they start a dacoity, trying to insure in this way that nobody will interfere when they are out for mischief ?. Will the above happenings have no further results and the matter be forgotten? Nobody knows, but there is a tradition that such happenings occur periodically (once in seven years) and are in fact described in the books (pontjos) which deal with these subjects. Not only natives became victims of their ‘imagination’: something similar happened to Mr & Mrs B., who one evening were called by a knock at the door and saw a figure walking in front of the house. When the figure came into the light of an electric torch, it disappeared, stepping over a wall one and half metres high.

Now Dampit and the surrounding country looks like a mosque, for everybody prays to be saved from this wandering spirit. Nobody dares to be on the road after sunset, being afraid to meet the shape.

What is behind all this, and what do western people think of these strange happenings, which according to the native superstitions precede a catastrophe of nature, or an epidemic or something similar? Certainly there is great unrest among the people of Dampit, against which at present nothing can be done.

It seems to me that determined action might be taken to minimize these evils. The people ought to be released from their bondage of fear of the invisible and given such facts as they can grasp concerning the inner life of Nature, which is so near to them. Especially should they be shown that all their ceremonies of protection are valueless as long as evil practices continue, that they are unnecessary to those who live a clean life, and above all are most harmful to all who perform them.

Theosophists would seem to be peculiarly well equipped to attack this evil. Particularly should the Young Theosophists be encouraged to organized action. Some Young Theosophists are now actively at work through the agencies of the radio, the schools and the Malay Press. Much has also been done by The Theosophical Society in Java, particularly through the splendid educational work sponsored by The Society, and by Co-Masonry and the Liberal Catholic Church. These three bodies have established in their lodges and churches centres of spiritual light and power, and many of their members regularly assist by private meditation and ceremonial. During his visits to the island, Bishop Leadbeater, working, we are informed, in co-operation with certain of the high Devas of Java, broke up centres of evil magnetism and destroyed powerful elementals.

The veil between the physical and superphysical worlds is very thin in Java. The devas of nature, of mountain, river, forest and tree are friendly to man and ever ready to commune and co-operate with him. The condition of the people appears even more tragic in the light of this fact; for although naturally psychic and surrounded by friendly beings who might greatly help them, they are debarred by superstition and ignorance from deriving any benefit whatever. Indeed their responsiveness is a source of harm, for it leads them deeper into superstition and blood rites.

The Theosophist, Vol. 58, Pt. 1, 1937, p. 539

152
The Fourteenth Dalai Lama

As A Reincarnated Lha (Adept)

Reading the Autobiography of His Holiness[72] the present (14th) Dalai Lama has brought out much which may be of interest to theosophists. I have made, therefore, some excerpts to share with you. These especially concern his discovery as the reincarnation of the over-shadowing Spirit of successive Holders of the Office.

The Principle Involved

For the protection of humanity and the guidance of the Tibetan people, a system assuring the continued physical presence amongst them of an Adept was long ago arranged. Physically reincarnating Adepts are drawn from the Nirmanakayas, concerning Whom we read in The Voice of the Silence that the three Buddhic bodies or forms of Those Who have attained Adeptship are styled Nirmanakaya, Sambhogakaya and Dharmakava.

The first of these, the Nirmanakaya, is that form which an Adept assumes when leaving His physical body, then appearing in His Astral Body and possessing in addition all the knowledge of an Adept. He develops this body in Himself as He proceeds on the Path and, having reached the goal and refused its fruition, He remains on earth as an Adept. When He dies, instead of going into Nirvana, He remains in the subtle body He has woven for Himself, invisible to uninitiated mankind, to watch over and protect it. This is the Nirmanakaya body of the Adept Who renounces Nirvana.

Sambhogakaya is the same, but with additional lustre of three perfections, one of which is entire obliteration of all earthly concerns. The Dharmakaya body is that of a complete Buddha, actually no true body at all, but ‘an ideal breath’. Consciousness is merged in the universal consciousness, which is devoid of every attribute. Once a Dharmakaya, an Adept leaves behind every possible relation with, or thought for, this Earth.

Thus, to be enabled to help humanity, an Adept who has won the right to Nirvana, ‘renounces the Dharmakaya body’ keeping, of the Sambhogakaya, only the complete Adeptic knowledge and remaining in His Nirmanakaya vesture. Gautama Buddha, with several of His Arhats, is such a Nirmanakaya, higher than Whom, The Voice of the Silence says on account of His great renunciation and sacrifice for mankind, there is none known. The Masters of Whom we have knowledge are all to be regarded as Nirmanakayas, having renounced Nirvana for the sake of mankind. A Dalai Lama, as an incarnation of a Nirmanakaya, has ruled Tibet for the last 300 years as both religious and secular leader.

Tibet is chosen, I think, because in the seclusion provided by both its geographical position and the habit of self-isolation formed by its people, the occult life could be lived by a large number of Egos through many centuries. An interesting example of this is given by H.P.B. [Helena P. Blavatsky] who writes that there is a grand Monastery at Toling where the head lamas have great occult powers. Only chelas of the first degree are there. Master K.H. [Kuthumi] was there when He first wrote to A. P. Sinnett. From this one may infer then that the physical presence of Adepts Who acted directly and through Initiated Lamas, enabled monks and nuns fully to live the occult life under Adept direction.

Writes the Dalai Lama: ‘Perhaps the best-known quality of Tibet in the recent past was its deliberate isolation. In the world outside,

Lhasa was often called ‘the Forbidden City’. There were two reasons for this withdrawal from the world. The first, of course, was that the country is naturally isolated. From the borders of India or Nepal to Lhasa, until the last decade, was a journey of two months across high Himalayan passes which were blocked for a large part of the year. From my birthplace in the borderland between Tibet and China the journey to Lhasa was even longer, as I have already told; and that borderland itself was over a thousand miles from the sea coast and ports of China.

‘Isolation was therefore in our blood. We increased our natural isolation by allowing the fewest possible foreigners into our country, simply because we had experience of strife, especially in China, and had no ambition whatever except to live in peace and pursue our own culture and religion; and we thought that to hold ourselves entirely aloof from the world was the best way of ensuring peace. I must say at once that I think this policy was always a mistake, and my hope and intention is that in the future the gates of Tibet will be kept wide open, and we shall welcome visitors from every part of the world’.

The preceding Dalai Lama, the 13th, was evidently an outstanding individual. He was called Thubten Gyatso, died in 1933, and was said to have returned as the present Dalai Lama in 1935 who, concerning his birth and discovery,

‘I was born in a small village called Taktser, in the north-east of Tibet, on the fifth day of the fifth month of the Wood Hog year of the Tibetan calendar that is, in 1935. Taktser is in the district called Dokham, and that name is descriptive; for DO means the lower part of a valley where it merges into the plains, and KHAM is the eastern part of Tibet where the distinctive race of Tibetans called Champ lives. Thus Dokham is the part of Tibet where our mountains begin to descend to the plains of the east, towards China. Taktser itself is about nine thousand feet above the sea.

‘It was beautiful country. Our village lay on a little plateau, and it was almost encircled by fertile fields of wheat and barley; and the plateau in turn was surrounded by ranges of hills which were covered by grass, thick and vividly green.

‘With the passing of the thirteenth Dalai Lama, the search began at once for his reincarnation, for each Dalai Lama is a reincarnation of his predecessor. The first, who was born in the year 1391 of the Christian era, was an incarnation of Chenresi, the Buddha of Mercy, who made a vow to protect all living beings.

‘First, a Regent had to be appointed by the National Assembly to govern the country until the reincarnation could be found and grow to maturity. Then, in accordance with time-honoured customs and traditions, the state oracles and learned lamas were consulted, as a first step towards finding out where the Reincarnation had appeared. Curious cloud formations were seen in the Northeast from Lhasa. It was recalled that after the Dalai Lama died, his body was placed seated on a throne in the Norbulingka, his summer residence in Lhasa, facing towards the south; but after a few days it was seen that the face had turned towards the east... and on a wooden pillar on the north-eastern side of the shrine where the body sat, a great star-shaped fungus suddenly appeared. All this and other evidence indicated the direction where the new Dalai Lama should be sought.

‘Next, in 1935, the Tibetan Wood Hog year, the Regent went to the sacred lake of Lhamoi Latso at Chokhorgyal, about ninety miles south-east of Lhasa. The people of Tibet believe that visions of the future can be seen in the waters of this lake. There are many such holy lakes in Tibet, but Lhamoi Latso is the most celebrated of them all. Sometimes the visions are said to appear in the form of letters, and sometimes as pictures of places and future events. Several days were spent in prayers and meditation; and then the Regent saw the vision of three Tibetan letters, Ah, Ka and Ma, followed by a picture of a monastery with roofs of jade-green and gold and a house with turquoise tiles. A detailed description of these visions was written down and kept a strict secret.

‘In the following year, high lamas and dignitaries, carrying the secrets of the visions, were sent out to all parts of Tibet to search for the place which the Regent had seen in the waters.

‘The wise men who went to the east arrived in our region of Dokham during the winter; and they observed the green and golden roofs of the monastery of Kumbum. In the village of Taktser, they noticed at once a house with turquoise tiles. Their leader asked if the family living in the house had any children, and was told that they had a boy who was nearly two years old.

‘On hearing the significant news, two members of the party went to the house in disguise, together with a servant and two local monastic officials who were acting as their guides. A junior monastic official of the main party, whose name was Losang Tsewang, pretended to be the leader, while the real leader, Lama Kewtsang Rinpoche of Sera Monastery, was dressed in poor clothes and acted as a servant. At the gate of the house the strangers were met by my parents, who invited Losang into the house, believing him to be the master, while the Lama and the others were received in the servants’ quarters. There they found the baby of the family; and the moment the little boy saw the lama he went to him and wanted to sit on his lap. The lama was disguised in a cloak which was lined with lambskin; but round his neck he was wearing a rosary which had belonged to the thirteenth Dalai Lama. The little boy seemed to recognise the rosary, and he asked to be given it.

‘The lama promised to give it to him if he could guess who he was and the boy replied that he was “Sera-aga”, which meant in the local dialect a lama of Sera. The lama asked who the master was, and the boy gave the name of Losang. He also knew the name of the real servant, which was Amdo Kasang.

‘The lama spent the whole day in watching the little boy with increasing interest, until it was time for the boy to be put to bed. All the party stayed in the house for the night; and early next morning, when they were making ready to leave, the boy got out of his bed and insisted that he wanted to go with them. I was that boy’.

Tests Concerning Reincarnation of Lamas

The Dalai Lama continues: ‘It is common for small children who are reincarnations to remember objects and people from their previous lives. Some can also recite the scriptures although they have not yet been taught them. All I had said to the lama had suggested to him that he might at last have discovered the reincarnation he was seeking. The whole party had come to make further tests. They brought with them two identical black rosaries, one of which had belonged to the thirteenth Dalai Lama. When they offered them both to me, I took the one which was his and—so I am told—put it round my own neck. The same test was made with two yellow rosaries. Next, they offered me two drums, a very small drum which the Dalai Lama had used for calling attendants, and a larger and much more ornate and attractive drum with golden straps. I chose the little drum, and began to beat it in the way that drums are beaten during prayers. Last they presented two walking sticks. I touched the false walking stick, and then paused and looked at it for some time; and then I took the other, which had belonged to the Dalai Lama, and held it in my hand. And later, when they wondered at my hesitation, they found that the first walking-stick had also been used at one time by the Dalai Lama, and that he had given it to a lama who in turn had given it to Kewtsang Rinpoche.

‘By all these facts, the search party was fully convinced that the reincarnation was discovered. They reported all the details to Lhasa by telegram. There was only one telegraph line in Tibet, from Lhasa to India, and so the message had to be sent in code from Sining through China and India; and by the same route an order came back to take me at once to the Holy City’.

There then followed the long journey of over 1000 miles to Lhasa and ceremonial enthronement on the Lion’s Throne, and the Dalai Lama writes further: ‘Thus, when I was four and a half years old, I was formerly recognised as the fourteenth Dalai Lama, the spiritual and temporal ruler of Tibet. To all Tibetans, the future seemed happy and secure’.

The Character of The Dalai Lama

This seeming security was not to endure as later history tells, but the nature of the Dalai Lama is revealed in his book where he writes:

‘My visit to Budh Gaya was a source of deep inspiration for me. Every devout Buddhist will always associate Budh Gaya with all that is noblest and loftiest in his religious and cultural inheritance. From my very early youth, I had thought and dreamed about this visit; and now I stood in the presence of the Holy Spirit who had attained Mahaparanin’ana, the highest Nirvana, in this sacred place, and had found for all mankind the path to salvation. As I stood there, a feeling of religious fervour filled my heart, and left me bewildered with the knowledge and impact of the divine power which is in all of us’.

I had the great privilege of meeting the Dalai Lama and hearing him speak when he visited Adyar some years ago. I was much impressed by the apparent absence of bitterness or other psychological stress despite his own tragedy and that of his people. He smiled upon and showed deep interest in those who were presented to him, and one received an impression of spiritual power as he addressed the large gathering and afterwards intoned an invocation to bring blessing upon the gathering. His presence in India, where some two thousand five hundred years ago Buddhism was founded, may be of special significance to that country and the world. The central teachings of the Lord Buddha may receive renewed attention and I may perhaps close by repeating the Four Noble Truths which are: Sorrow or suffering exists, the cause of sorrow which is craving, the ceasing of sorrow and the way which leads to the escape from sorrow, the noble eightfold Path, Right Views, Right Intention, Right Speech, Right Action, Right Livelihood, Right Endeavour, Right Mindfulness and Right Meditation or Right Rapture.

Theosophy in New Zealand, Vol. 26, No. 3, 1965, p. 55

153
Relics of Atlantean Occultism [1]

The Inner Side of American Indian Life

The American Indian is ever an intriguing figure by reason of his tragic history, his silence, his impassive features, his noble bearing, his rich folklore, his attractive national dress, his arts and crafts, and the suggestion which even in dire poverty he gives of innate nobility and ancient lineage from a splendid past. His mode of life, still largely pastoral and communal, is in marked contrast to that of the white race which surrounds him, so that to enter an Indian village, especially one to which the tourist seldom goes, is to enter another world. Despite the poverty into which the race has fallen—from causes which we white Aryans must all admit are a dark blot upon our history—a measure of the dignity, peace and beauty of life is still preserved. During his stay in the United States of America the present writer was able, through the kind agency of friends whom the Indians had learned to trust, to observe the inner side of certain phases of their life, to the following effect.

My first real contact was far out in Arizona, away from civilization, when in the distance we saw a group of Indian horsemen riding across the desert. As our routes converged, I left my car and walked some distance towards the mounted men. Courteously they turned in our direction until the two parties met. The Indians remained mounted, responded courteously to signs of greeting, yet were distant, impassive as is their way. We petted their horses, which were very shy, and after a few minutes of silent communion, which was strangely satisfying, the Indians rode off to their distant desert homes.

This meeting produced a marked impression on myself. I felt as if I had been transported back to old Atlantis and had met a group of Atlantean gentlemen out for a morning ride—as of course was indeed the case, because the majority of the red men of America are relics of the once mighty Toltecs, the third sub-race men of the Atlantean root stock.

Further opportunities of meeting Indians were provided during a month’s lecturing in the ancient city of Santa Fe in New Mexico. This district is the centre of some of the oldest Indian culture in America, inasmuch as the Pueblo Indian peoples have lived from time immemorial in the valley of the Rio Grande from New Mexico down to the sea.

Here was enjoyed a memorable experience. One evening at a little Indian village at the foot of Black Mesa, on which the forbears of the present people defeated an attacking Spanish Army, the Cacique—Dalai and Teshu Lamas in one—gradually overcame the almost iron reserve of his type and told me something of his office, and the training demanded by tradition for its holders, his inner life, communion with the Gods, the meaning of certain dances, and lastly in a confidence which seemed almost complete, the story of Poseiyemo, the Saviour of the Pueblo Indian race.

The observations which follow are based upon these experiences noted at the time and are now presented as being within the range of both the second and third Objects of The Theosophical Society.

The Happy Hunting Ground

After death, the Indian finds himself amongst very concrete reproductions of his physical life, but entirely free from the dominance of foreign races. All the pent-up longing for the old Indian life finds its full realisation in companionship with each other and the guardianship of the Gods in the protected area of the happy hunting grounds—special regions of the Astral Plane.

In many cases these racial Gods are deva guardians. Some of them were put in charge of the tribe in the remote ages of antiquity, and still with deep compassion watch over the dying remnants of their once powerful and happy people, A great racial God of the Pueblo Indians presides over the region some sixty miles north, south and west of the city of Santa Fe. This deva, I observed, shows far more the characteristics of the second than of the First Ray, being filled with a great love and compassion for the remnants of the once mighty race under its charge. Its appointment appears to date back to the City of the Golden Gate in Atlantis, whose High Priest placed it in charge of a colonising emigration. That was at least a million years ago, and since then it has presided over the destiny, first of a small colony, later of a mighty people, and now of but a few scattered villages, homes of the race in its decline.

Under this Indian Deva King are a number of subordinates, one for each Pueblo, who work chiefly through the Cacique, part of whose training consists in being linked consciously to them. Assistance during the processes of birth and death and at tribal ceremonials, the appointment and initiation of new Caciques and Chiefs, and particularly the care of the people after death, as well as the exertion of moral influence over the tribe, constitute the activities of such a God. In addition the God is supposed to be responsible for that essential to existence, the tribal water supply.

These Gods play an important part in the after-death conditions of the Indians, preserving and protecting the happy hunting grounds, which are regions of the Astral Plane set aside for discarnate Indians. In these regions are provided the ideal conditions which are now denied them on earth, and yet are important for their development. There many an old Chief and medicine man, and many hundreds of each of the different tribes, enjoy a return to the conditions of their people before the invasion of the white races.

During festivals, attempts are made by the devas and discamate Indians to convey some realisation of this happy condition to the people on earth. The various preparations, ablutions, fastings and meditations, and the dances which follow, have the effect of setting the subtle and physical bodies of the physical plane people vibrating at a wider sweep, and opening them up to some extent to the invisible world and to higher states of consciousness. Though this may not come through as actual experience, it is nevertheless felt as a change of consciousness, a feeling of exaltation, a sense of freedom from this world—especially from the limitations imposed by advancing civilisation.

In olden days far greater heights of exaltation were reached, for the tribes were led by occultists of greater knowledge and power than that of the modem Cacique, or priest.

During the month of July of each year, when many ceremonial dances are performed, the forces and rhythms of earth and fire seem to be more especially employed by these inner ceremonialists. In the case of one particular tribe—that dwelling at the San Domingo pueblo—Astral dances were already being performed, ceremonial fires lit, and earth force being evoked and concentrated into a reservoir, some eight days before the physical festival. This will be described later.

As previously suggested, some compensation for their physical tribulations is received by the Indians in the life after death, and in this too the racial and tribal deities play an important part. The whole atmosphere of the highly developed tribal cultural life is preserved in the happy hunting ground, and into it deceased Indians enter immediately after their death, except in cases where grave infringement of tribal and ethical laws produces a karmic exclusion.

This strongly established happy hunting ground would seem, to an Aryan mind at any rate, to have certain disadvantages in that it both prolongs the Astral life and causes a powerful fixation of the consciousness and desires upon the past and purely Indian type of incarnation. This must to some extent render the Indians resistant to change and other evolutionary processes, and also delay the disintegration of the Astral and mental bodies and the return to Egoic consciousness. Indians seem to reap in part their devachan at the Astral level, combining it with normal Astral life which, under these conditions, is to them a paradise. Possibly devachan has no fixed plane of existence. It may be Astral for early types, mental for later, buddhic for advanced men, and so on; in which Cáse the happy hunting ground of the Atlantean Indian is naturally placed at the Astral level.

Another apparent disadvantage—referred to above—would seem to be that the specifically Indian race vibration and consciousness becomes so¡ deeply established in the individual that his progress through other races, his tendency to change race in different incarnations, and his power to adapt himself to life in more advanced races would all be diminished. This is a matter which concerns the Father of the Atlantean race, the Manu Chakshusha, and doubtless He has His reasons for permitting the perpetuation of the system.

Evolution out of the Fourth Root Race would seem to be delayed rather than hastened by contact with white people. The treatment received at the hands of whites—unbelievably savage—has had the effect of making the Indians want to keep out of incarnation and fulfil their dreams in after-death life, since present physical conditions offer them little hope of a return to their ancient prosperity and happiness on earth.

Attempting to look into this problem, the author concluded that whilst this is in a measure true, certain types are being drafted off in small numbers to other races. Many of them seem to go into the Mongolian sub-race, possibly as an intermediate step towards western incarnations. The more advanced—especially those who have adapted themselves to the white people and have taken a liking to them—go straight into the white races, chiefly Americans and British Canadians. The change from ancient to modem, at present occurring very gradually, will doubtless be hastened as the improved treatment of Indians by the Canadian and American governments and peoples, of which happily at long last there are signs, lessens the resentment and mistrust with which the white races are regarded by the majority of American Indians.

The Theosophist, Vol. 57, Part 2, 1936, p. 185

154
Relics of Atlantean Occultism [2]

(Mr Hodson introduced us in the last issue to the inner side of the American Indian’s life: his racial origins, his iron virility, his communion with the Gods, and his happy hunting ground on the other side. Here he describes the magic powers of the priests, or caciques, and the descent of Poseiyemo, the Messenger from the Grand Lodge Above to the Pueblo Indian Race.)

The Cacique

During our stay in New Mexico we were introduced to certain Indians in an atmosphere very different from that in which tourists ordinarily meet them. This was owing to the good offices of artist friends who, through their many services to the Indians, have completely won their confidence. Under their aegis, the cacique of one of the Rio Grande Pueblos was unusually gracious to a strange paleface and told much of the inner side of the Pueblo Indian religion.

Supernormal Powers

This official was found to have developed certain occult powers. The outer levels of Kundalini were aroused in him, bestowing the capacity of being stimulated into a lucid clairvoyant state by ceremonial and other practices. This apparently is not the consciously controlled clairvoyance and higher consciousness of Aryan occultism, but operates principally from the Astral Body through the solar plexus and sympathetic nervous system; its exercise is to a considerable extent dependent upon external conditions, bodily movements and rhythms.

There was a definite bigness about this particular cacique. He had developed a strict ethical sense, a statesmanlike method of handling the tribal problems, and an almost passionate desire for the welfare of his people. Under certain conditions, the Ego descended and took charge of the occultly aroused Astral and physical bodies, bestowing supernormal powers upon the Personality. This was achieved partly by preparatory meditations, and partly by the rhythm of the tom-tom, by music, singing, dancing, words, signs and colours; also I think, by certain herbs used in the ceremonial pipes.

Invoking the Rain God

The cacique, in referring to the ceremonial of the bringing of rain, an invocation to the water God (Avanu), said he saw this God in the form of a snake or dragon about eighty feet long, with a body some fifteen inches thick and blue in colour. This being lived in a great lake in the mountains, which it was free to leave to move about amongst the clouds and to visit the pueblos, when rightly called upon. The cacique further said that in olden days the God came quite close to the pueblo, being seen upon a hill at the foot of which the village was built; but now that Indian life was no longer pure, owing to the Mexican and American admixture, the cacique was obliged to go to the banks of the Rio Grande, a mile or so away from the pueblo, in order to interview the God.

In describing the rain dance he stressed the necessity for the presence of much green colour, the participants using sprigs and leaves from the greenest trees as part of their attire. The other colours of the spectrum must also be present and were obtained partly from the different coloured Indian maize. The most important factor in the success of the ceremony was said to be the united and unbroken concentration of all present upon the central purpose of the dance. Lacking this the ceremony failed.

The successful production of rain[73] appeared to be brought about through the agencies of the elementáis of earth, air, and water, under the direction of the tribal God. A very powerful rhythmic call, or invocatory force, was generated and sent out by the ceremonial dance, which had behind it the power of centuries of traditional practice and a certain reservoir of natural force appropriate to this type of ritual.

Nature-Sensitive

In his normal state, the Indian is a child of Nature. His rhythms are all natural rhythms, and his life and consciousness are closely attuned to the life and consciousness in Nature, in the clouds, the rivers, the hills, the trees, the mountains and the air itself. It follows therefore that the Indian is hypersensitive to changes in Nature, the life in which is in its turn responsive to Indian consciousness. Changes in the one produce corresponding changes in the other. It is this fact, it would seem which makes possible the success of American Indian appeals to natural forces, and explains the necessity for a purely Indian consciousness in successful invocation.

Devas and nature spirits of the three elements referred to attend these ceremonials, hovering in the air above the dancers, and on occasion entering their bodies, thereby enhancing the power of the dance to produce changes of consciousness. The snake figure of the Avanu is evidently a thought-form created by the centuries of traditional thought of the Water-God in that shape, and seems to have had its origin in the symbolical and allegorical method of teaching used by the earliest High Priests. To this author, however all the Devas invoked at such dances as he attended, and by the cacique by his thought of them during conversation, wore their habitual appearance. He did see, however, in the Astral light, a vague shape somewhat like an enormous blue conger eel, into which nature spirits of air entered to produce a certain semblance of life. Avanu is most probably a Pueblo Indian generic name for that class of air spirits which are concerned with the gathering of the clouds, thunder storms and with rain.

A Line of Descent

Evidently the caciques are instructed according to a system of extremely ancient allegories concerning the forces of Nature, which they see as symbolical forms projected in the Astral light. The caciques are, however, definitely linked to the forces themselves, as also to the appropriate Devas, and are able successfully to invoke them. There were signs both of a Masonic mode of procedure in making such links, and also of something corresponding to the Apostolic succession in the Christian Church, in the descent of power from one cacique to his successor.

This official is chosen and trained from boyhood by the reigning cacique, and placed in power and authority by him immediately before his death, of which he always has foreknowledge. This training is quite severe, consisting of fasting, meditation, nights spent alone in the mountains and forest and other austerities. The secrets and powers are very gradually bestowed, the final instructions only being given just before the death of the predecessor. Two boys are generally selected for training—a great honour—one being finally chosen to succeed whilst the other returns to normal tribal life.

The Legend of poseiyemo

This legend among the Pueblo Indians has much in common with that of Hiawatha amongst the Northern tribes. It was related to me with much picturesque imagery by the cacique to whom previous reference has been made. Poseiyemo is said to have appeared, mounted on a stag, and to have dwelt amongst the people of the Rio Grande as leader, healer, and priest. He lived much at the ancient Indian village group of Ojo Caliente,[74] of which only ruins now remain, and cleansed the tribe of witchcraft and sorcery. He had an eagle familiar who watched over him and even carried him through the air. Eventually his life was plotted against, and one night on the eagle’s warning he mounted upon its back and passed away to the South, showing himself to the Rio Grande tribes as he passed and was last seen to disappear into the sea to the south, doubtless the Gulf of Mexico.

Sometime later we visited the Ojo Caliente region, where an attempt was made to investigate the legend with the following results:

‘This river valley was once a much used Indian highway, Indians passing southwards as winter approached and northwards in the spring. Long lines of mounted and foot travellers made half-yearly migrations.

Tribal Ceremonials

‘Permanent pueblos were established here on both sides of the valley. The travellers, however, were mostly tepee dwellers whose custom it was to camp here on their joumeyings. There was peace in those days, at least between the wanderers and the Pueblo people of this district. Much trading and barter was carried out, this being an important “city” on the trade and migration route between the North and the South.

‘Civilisation eventually reached a relatively high level; the tribal rulers were men of dignity and power; the arts were well developed; cleanliness, order, and a certain ascetic cleanness of living marked these peoples. At the height of this civilisation one Chieftain ruled over the whole Pueblo peoples with subordinates in each district and village.

‘In the immediate surroundings were five villages in all; two on the west bank, two on the east and one somewhat further north, on the eastern slope of the west bank and nearer the river than any of the others. In those days the Rio Grande was a wide, fast-flowing stream, navigated by canoes and crossed by rafts and somewhat primitive communal ferries.

‘There was a big central ceremonial ground in the valley on the east bank of the river, about a mile north of the hot springs, and here elaborately staged dances and occult ceremonies were performed; visitors were generally greeted with tribal ceremonial celebrations which were the centre of the life of the whole community.

‘The people were slightly taller than the modem Pueblo, though resembling them much in appearance. The race was far more virile, the men being slender of build, athletic and strong. The Pueblos themselves do not appear to have travelled much, though occasionally a few of the young men would join the migrating bands for the sake of experience. Long distance hunting expeditions were undertaken and ceremonial visits paid to other Pueblos, chiefly those to the South and West.

A Tribal Deity

‘This particular group had its own tribal Deity, a powerful Deva ruler, whilst many types of elemental Gods were worshipped, including a somewhat ferocious dragon-like figure of terrifying appearance but harmless and of benevolent intent. This was created and maintained by magical ceremonial, was inhabited by certain types of nature spirits, and still exists as an astral elemental associated with the river in this district. It differs from the Avanu previously described in that it is more definitely dragon-like and less serpentine, has spikes protruding from its body and a large horn on its forehead. It is grotesque, antique in shape and, attracted by the attention of the author, has come up from the river. It moves through the air with an undulating motion at a height of about eight hundred feet. It circles and winds about overhead, dips down close to our party and then moves off to settle into the river once more. The magical method whereby such elementals, nature spirits and devas produce climatic changes is not clear to the author, though it is evident that they had their essential places in the mechanism by means of which changes such as the production of rain were made through ritual dances and concentrated thought-power.

‘There are also animal-headed elementals, some of which are nearly twelve feet high. They are grotesque, several having black faces, white teeth and grinning mouths. These are the feeble shells of the once powerful elemental Gods of the tribe. When animated by ceremonial, gnomes entered into these thought-forms, vivified them, and through them carried out the instructions and ceremonial intent of the tribal leaders; in this case such intent concerned seed germination, plant growth and even tribal fertility. Until knowledge is regained of the function of the nature spirits in such processes, ancient magic will continue to remain a mystery or superstition to modem man.

Black Magic

‘Apparently, the chief purpose of many tribal ceremonies and of co-operation with the elementals was, and still is, to appeal to, or even command, the Gods of the weather and the Gods of fertility to provide for the people’s needs. Undoubtedly the weather was to some extent under control. Rain could be precipitated; the germination of seeds in the ground was stimulated as a result of the application of occult horticultural knowledge brought with these people from their place of origin.

‘At a certain period in the history of the villages under observation a group of black magicians threatened the life and culture of these tribes. An intensely evil man who, as it happens, lived on this hill—the hill on which remains existed and the investigation was made—gained cacique powers and formed a secret group for their exploitation. These men split off from the group of villages and formed a settlement a few miles east, where they gave themselves up to the black arts. They had their representatives living in the different pueblos, through whom they exerted an evil influence, these men acting as spies, charm bearers and depositors, and also as recruiters and child stealers.

‘This dark body came to be greatly feared; they had undoubted occult power, even extending to the power to kill. The villages on the west side of the river were less affected by this influence than those on the east, and their help was sought by the latter in stamping out the cult. As a result, invocations were made to the High Gods.

An Indian Avatar

‘At this time, that is about eight hundred years ago, there was born, as if in answer, to a chief of the tribe in the southern of the two pueblos on the west side of the river, a Man-Child. He was an ego of great power, a messenger from the Great White Brotherhood to the Pueblo Indian race. This child developed into a leader and teacher of his people and would seem to be the original of the legendary Poseiyemo. He possessed far greater occult powers than any of the caciques and could produce, by the direct action of his will and instantly, results which normally required long ceremonials.

He visited all the pueblos of the surrounding country, travelling up and down the Rio Grande as a teacher, prophet, healer and leader of the race. He possessed the mastery of wild animals, frequently appeared in materialized form in distant pueblos whilst his body was known to be at his home, and could heal by touch.

‘This teacher purified the pueblos of sorcery, all attempts upon his life failing, since he knew how to protect his body with an etheric armour which stones, spears and arrows could not penetrate. Legends of all kinds naturally grew up about him, even during the forty years of his life amongst the people, and more rapidly after he had gone.

‘He was a remarkable orator and the people loved to hear him speak, gathering in great crowds to receive his teachings. His voice possessed a certain magical resonance which, added to his natural eloquence, charmed and inspired his hearers. His appearance was most striking; he was probably rather more than six feet tall, his long black hair fell down in waves on to his shoulders; his features were clear-cut and strong, his whole body virile and his movements full of grace. His eyes, though usually mild and benevolent, occasionally flashed with fiery power. The somewhat clairvoyant people occasionally saw him during his Astral travellings and probably it was this fact, together with his occasional simultaneous appearances at different places, which gave rise to the eagle legend.

‘At a certain period he paid a visit to a brother occultist amongst the Indians in the far North, being absent from his own people for some years. During his absence, sorcery again crept into some of the tribes so that his return was greeted with great joy. Magnificently dressed, and mounted on a stag, he appeared dramatically beside the river to the north of these pueblos.

‘At his death, which despite the legend was natural, he was seen to pass out of his body, southwards down the Rio Grande valley. High in the air over the villages he paused and blessed his people, purposely making himself visible in farewell to them.

‘Actually, he appears to have been an Initiate member of a Fourth Root Race branch of the Inner Government of the World sometimes referred to as the Yucatan Brotherhood. On the death of his Pueblo Indian body, it was to this Brotherhood that Poseiyemo returned’.

The Theosophist, Vol. 57, Part 2, 1936, p. 252

155
Relics of Atlantean Occultism [3]

The San Domingo Corn Dance

(There is magic in the ceremonial dances of the Pueblo Indians, magic which releases psychic energy and renders the bodies of the dancers more responsive to higher influences. As he saw it clairvoyantly, Mr Hodson describes the effect of the Fertility Dance on dancers and singers, and on the denizens of the inner worlds, some of whom bathed in the rhythmic swirl, while more August Beings looked on and gave their blessing.)

In her book Dancing Gods,[75] Erma Fergusson, speaking of the Pueblo Indians, says: ‘In spite of differences of language, these people all show a close similarity of ceremonial form and organisation, and their dances may be considered as a group. All these pueblos are divided into clans, groups related through the mother, and inter-marriage within the clan is still prohibited. When the extinction of a clan is threatened, as recently happened at Tesuque, a woman of the failing clan may be introduced from another village, so close is the association. Besides the clans there are esoteric societies, into which one is initiated and not born. These are veiy secret, and most Indians, in casual conversation, will deny knowledge of them. Women belong to certain of the men’s societies, and there are societies exclusively for women. Such societies have their leaders, called fathers or chiefs, and they are responsible for certain ceremonies. They vary somewhat in the different pueblos, but every village seems to have its societies in charge of war, of the hunt, of curing, and of the weather. All pueblos also are divided into the Winter and the Summer People. These groups have general supervision of the ceremonies of their respective seasons and often each of them has a cacique.

Ascetic Preparations

‘The dance is only a part of a long ceremony, which may include visits to secret shrines in the mountains, days of secret ritual in the kivas or in the society rooms, and the public finale in the dance. Even the dance may be secret; probably the most important dances always are. In that case they are performed in hidden places, as at Cochiti and at Jemez; white people are permitted to witness certain dances in the kivas. Dancers usually fast for four days before the dance, which means that they omit certain foods, such as salt or meat. During that time they remain continent and purge themselves daily; sometimes a daily emetic is used. During this time the society altar is built, costumes for the dance are made or refreshed, prayers are chanted, and prayer plumes are made ceremonially. Prayer plumes are small sticks, painted and decorated with feathers, often laid on with a skill which a milliner might envy. . . . The music for the dance is usually a chant sung by the dancers or by a chorus, sometimes unaccompanied, but usually assisted by the beat of a drum or by the rubbing of notched sticks across a hollow gourd. The chant is presumably the prayer, though often those who sing it do not understand it all. Apparently the words used are archaic; sometimes the Indians say they are not words at all, merely sounds. The effect is vigorous, almost angular, unmelodious, unharmonised, but marvellously rhythmic and varied in its rhythm.

Guarding the Saint

‘Santo Domingo Indians are considered, by missionaries and the Indian Service, as very conservative and intractable. Nevertheless they make, annually, a gracious gesture toward the prejudice of their white masters. On August fourth, the day of Saint Dominic, they go early to mass in the Catholic mission, and all who have contracted matrimony during the past year are married by the rites of Mother Church. Sometimes bride and groom arrive proudly carrying the baby smothered under coarse lace and pink ribbons. The marrying couples stand together in a group while the priest pronounces them man and wife, and then they and the whole village kneel reverently for the Christian sacrament. Then the bell rings, muskets are fired, men pick up the image of the saint, and in solemn procession headed by the priest, they go out into the sunlight, leaving only the twinkling candles in the darkened adobe church. Slowly they make the tour of the village, all the people following, and finally they bring up beside the kiva, where a shrine has been erected to receive Santo Domingo. Built of leafy boughs, lined with fine cloths and skins, and lighted with candles, it is a fitting shrine for any Catholic saint. Indians in their best white shirts, bright headbands, and moccasins guard him all day with long muskets between their knees, and many visitors kneel reverently before him and drop coins into his box. And there, in the sunny plaza and in the venerable presence of the Saint, the ancient Keres dance is performed.

‘There is not the remotest connection between the Mass for the saint and the ancient ceremony. They sit side by side; that is all; they do not touch.

Calling on the Gods

‘Later in the day Koshare, representing departed spirits, come boiling out of the kiva, their black and white bodies, their whitened faces, their dry com husks, and their rabbit-skins all reminding that they are the spirits of the dead. They first present a pantomime, easy to read if one has the key. It is a rehearsal of history: the going-out and the return of runners bringing news of the coming of the traditional enemies, Navajos, Comanches, or Apaches, for the Pueblo people always had to protect their crops after raising them. The runners cause great excitement among the group, who gesticulate wildly, yell and whoop, run round the pueblo establishing lines of protection on all sides, and finally summon the dancers whose duty is to call on the gods for help in bringing the crop to maturity and in protecting it. All day the Koshare perform many and interesting bits of burlesque, filling in the intervals of the dance and even crossing the lines of solemn dancers. One of their duties is valeting the performers, tying a loosened sash or rattle, picking up a dropped article. Through it all, the dancers very punctiliously pretend not to see them.

‘The arrival of the first dance group is heralded by the beat of tomtoms and the chanting of the chorus, which enters first. Often fifty or sixty men chant, marking time with their hands and feet, and intoning, hour after hour, the deep, rich call for clouds and rain.

A Brilliant Ceremony

‘As the chant begins, the dancers appear from inside the kiva, making a brilliantly effective entrance as they stream down the wide adobe steps in two long lines of men and women; shells rattling, bells sounding, and all the sun colours streaming from the leader’s pole and flashing in the costumes. Casually they form in two lines, men and women facing, and shift for space and position. At the right point in the chant, the leader, in the centre of the men’s line, begins to lift his feet in the stamp of the dance. Men on each side of him follow until the movement runs the length of the line and all are dancing. All the time the pole, topped with feathers of sun-yellow, dips and sways above the dancers, the emblem of the sun’s fertility tempting the rain to fall.

‘The men, in white kirtles, wear eagle-feathers in their hair, big shells at their throats above strings of beads, turtle rattles under their knees, spruce tied above their elbows. They dance with a quick insistent step, lifting their feet high and bringing them down hard to call the sleeping powers awake. The women, demure, with soft brown shoulders above black dresses, move among them, their bare feet shuffling in the dust, close to earth that they, and all life, may gain from it the principle of fertility. They carry pine in their hands, which move up and down in time to the chant, and on their heads are the tablitas, thin board plaques, painted turquoise blue, the sky colour, and cut at the top into shapes of mesa and cloud. Clouds are typified also in little wisps of eagle-down on the tablitas and in their hair.

‘There are two groups of dancers, one from each kiva, who dance alternately all day until sunset. Movements of the dance are simple at first sight, but they are almost impossible to follow because of the many unannounced changes of rhythm. In form it falls into two figures; first men and women dance facing, with occasional turning of the whole group; then they form in couples, each man prancing ahead, his head high, his feet spuming the ground, and the women following, eyes downcast, movement slow and gentle.

“Witter Bynner describes it:

Before a saint in a Christian dress

I saw them dance their holiness,

I saw them reminding him all day long

That death is weak and life is strong,

And urging the fertile field to yield

Seed from the loin and seed from the field”.’

Clairvoyant Observations

The author attended this dance and here offers certain suggestions as to its occult significance.

The broad principle involved in a long continued ceremonial of this kind seems to be that such methods change the ratio or proportion by which matter preponderates over spirit, form over force. Normally, life and force are deeply imprisoned in matter and at the physical level are relatively powerless. Not entirely so, of course, because evolution, growth, unfoldment, are continually occurring as a result of their indwelling. It is possible, however, to quicken these processes; so to act upon matter that its response to the presence of the imprisoned life and force is increased, thereby accelerating the action of natural processes.

During the period of the dance and for some hours afterwards, the physical earth, the etheric and Astral double of the earth, and the matter of the physical and Astral Bodies of the Indians are definitely increased in vibratory frequency. The whole tone of the village and its surroundings is raised. In consequence, life is freer, more energy is released, and evolutionary progress quickened.

These acts of communal ceremonial magic were evidently instituted during the Fourth Root-Race, when the material of the globe was at its extreme of density and spirit most deeply immersed in matter. Its results would presumably be of great value at that time in helping forward the change from involution to evolution, from the downward to the upward are.

Building a Thought-Form

In the long ceremonial dances of the Indians these results are brought about by means of strongly concentrated thought-power; the concerted movement of ceremonial action; the sound of voice, of bells, of drum and foot beats; colour and symbol, and above all by the insistent beat of continually repeated series of rhythms. All these influences are cleverly woven into a co-ordinated whole, designed to generate extremely powerful energies, to invoke the Devas and spirits of nature with their appropriate powers, and particularly to send through the earth a quickening, stimulating, rhythmically transmitted energy.

Observed clairvoyantly, the dance was seen to affect directly an area of the Astral world of at least a mile in all directions from the plazas of the pueblo. The form produced was something like a huge bubble of compressed energy, open at the top and bottom. Solar and aerial energies, invoked by thought, mantric singing, and gesture, descended into it and into the centre of the dancing groups, whilst earth powers rose into it from below.

Representative Devas of the four elements were attracted and lent their aid. Hosts of nature spirits bathed in the highly charged atmosphere, the sylphs of the air taking particular advantage of the conditions created to sweep, singly and in groups, from end to end of the surcharged sphere, dipping down through the auras of the dancers as they passed, and returning again from the opposite direction. Their swinging flight and graceful movements synchronised with the major rhythms of the dance, establishing them more powerfully in the inner worlds.

Energy is Generated

From the force point of view, the whole dance is a generator of energy, a living dynamo, which releases power. The use of men and women in the dance and the division of the village into opposite polarities—called the Summer and Winter People—plays an important part in this generating process, the bodies, physical and subtle, of the dancers and singers becoming charged with this power and their consciousnesses greatly stimulated.

Evidently the old Indian magic was closely associated with earth forces and the sub-physical world, for energies were evoked which are far below the level of physical consciousness today. At times it seemed to the observer that the earth opened up etherically to reveal great yawning dark caverns in which strange beings dwelt and sub-physical energies were stored. The kingdom of Pan, as the Atlanteans knew it, came near to the surface at certain parts of the dance.

Numbers of deceased Indians attended the ceremonial, hovering over the heads of the dancers, repeating the movement and rhythms and occasionally actually descending amongst them, particularly when formed in two separated parallel lines between which they passed. Traditional elemental forms of the Gods were also invoked: weird birds and animal-headed creatures associated with the ancient religious life of the community and still employed for appropriate work.

August Visitors

Distinguished visitors were observed in the inner worlds. Certain great mountain devas from the Juarez and Sangre de Cristo ranges, between which the Rio Grande villages are situated, focussed their consciousness upon the dancers and the village and gave their blessing. One at least of the Elder Brethren of the Atlantean race was seen to be present, hovering in the air to the southwest of the plaza. It was He who graciously suggested the key principle with which this description is begun, and explained that the dances were originally arranged by advanced occultists to produce definite results in Nature and on the minds and bodies of the people: that the ceremonials had been preserved with remarkable fidelity, though they were far from possessing the power with which they were originally endowed. He pointed out also that the Atlanteans were developing the emotional body, and these strong, definite and insistent rhythms greatly stimulated its growth. They set the Astral Bodies of the participants and watchers swinging in response to the various rhythms of the dances, hastening the development of self-conscious Astral life and rendering the emotional bodies more malleable, more responsive to thought. This August Visitor appeared to be a representative of the Manu of the Fourth Root-Race.

Undoubtedly earth evolution could be quickened by this means, and the consciousness of the vegetable kingdom definitely stimulated by this process. The collective thought-force of some three hundred people, maintained for six hours and conducted along prescribed channels by occult ceremonial, constitutes a powerful instrument quite capable of producing definite results in Nature and in man. In the observer, the effect was directly on the pituitary body, inducing clairvoyance and a measure of quickened psychic consciousness which persisted some four hours after witnessing the dance.

Opposite Polarities

The division of the people into Winter and Summer and the establishment of two kivas is especially interesting from the occult point of view. One was clearly conscious, inside the pueblo, of two oppositely polarised types of power which had their localised foci in the two Winter and Summer kivas, or ceremonial buildings. These ‘poles’ of the pueblo ‘magnet’ were an important part of the mechanism of the ceremony and served as centres of force within the reservoir in which some of the power invoked is preserved. They are like two distinct life-centres in the village, originally essential to the conservation of the co-ordinate life energies of the people and to the maintenance of contact with their Gods, it would almost seem as if the whole village is divided into positive and negative—quite apart from sex—and these two life-centres are foci of these two opposite types of influence. Nature spirit and deva guardians of opposite polarities are associated with each of them, and there is a continual interplay of force between them, rendering the whole village curiously alive with a certain psychic energy.

Much secret ceremonial seems to be associated with these two centres, which are the head and the heart of the religious life of the community. Into these the observer feels that it would be unfair to intrude; in fact he meets with first a resistance and secondly a request from the tribal deva that his investigations should not be pursued further in that direction. These matters evidently concern the heart of the original Indian religion, which was a combination of nature, deva, and elemental worship and magical ceremonial, instituted originally by the spiritual leaders of the Race.

This whole countryside of the New Mexico Rio Grande is saturated for hundreds of miles with Indian culture and influence. The present people are the remains of a once great and splendid nation which occupied this territory and was led and inspired by the spiritual leaders of the Fourth Root-Race who moved among them in ancient days.

Occult Centres in the Canyons

The observer’s consciousness was drawn over the Grand Canyon of the Colorado, which apparently was a great occult centre, the ancient home of certain Indian leaders and a centre of early Indian religion and Devic activity.

Other canyons, some within one hundred or more miles to the southward, were used as sites of ancient civilisations. In that direction also existed an occult centre under the direction of Atlantean Adepts from which many of the races radiated to settle and colonise the land. Indeed there was a chain of such centres right across the continent, spiritual and cultural capitals of the various races of the Atlantean peoples. All of these have fallen into decay, and the present Indian people lost much of the original spiritual and cultural power and wisdom upon which their remote ancestors were accustomed to draw.

Doubtless the Race is declining naturally, and its Adepts and large numbers of the Atlantean Egos have become occupied with the development of other civilisations in other lands, and particularly with the Fifth Root-Race.

Nevertheless some of the ancient magic and culture remains, preserved in the dance ceremonials and religious and communal customs of the Indians of today. Their spiritual leaders still brood over them with watchful care. Their Manu guards them until the last line of the story of the Atlantean race in the West shall have been written.

The Theosophist, Vol. 57, Part 2, 1936, p. 345

156
Miracles of the Lord Shri Krishna as Revelations of Spiritual Truths

While human affairs, activities, actions and reactions are all describable in historical terms, once they occur in realms of human consciousness which are subtler than those of the formal mind, a special language is necessary in order both to conceal them from the unready and reveal them to those who are prepared to understand. They may include descriptions of physical happenings in the lives of human beings though, in fact, they reveal such activities of the intellect as understandings of changes and developments which occur to and within the higher intellect and intuition.

These may be described as fables and even accepted as such without further enquiry, leaving the hearer or the reader unchanged in consciousness. Sometimes such descriptions of supra-mental awareness are unacceptable other than as fairytales and fantasies invented and written largely for the amusement of readers. Noah, for example, is stated to have collected within the Ark two of every animal and bird on earth in time to be saved from the Flood. Joshua is said to have magically made the sun to stand still and so lengthened the period of daylight so that victory might be obtained by the Israelities over their enemies. Lot’s wife disobeyed the order not to look back when withdrawing from the evil cities of Sodom and Gommorah, and immediately turned into a pillar of salt.

Other scriptures contain passages in which similar impossibilities are affirmed and thoughtful people, accustomed to strict adherence to reason and logic, refuse to take such statements seriously. Sometimes, however, the thought arises that what appears to be either impossible or absurd may perhaps be regarded as descriptive of real and illuminating experiences which could not easily be described in terms of either normal reasoning or logic. Thus has arisen what might be called a Universal Language which is apparently beyond reasoning, and so belief, and yet has endured and come down to the present day largely in the scriptures of the world.

The Brahmanical scriptures provide examples of this in the life story of the Lord Shri Krishna as a purnavatara of Vishnu. Since it includes accounts of impossible actions—for example, the holding up of Mount Govardhana by the young Shri Krishna—it is seen by some of an open and enquiring mind as containing valuable intellectual, intuitional and spiritual teachings.

In this article, therefore, I venture to suggest that certain miraculous events recorded in the life of the Lord Shri Krishna are susceptible of such interpretation. This would imply that they are not to be regarded as wholly historical but that they contain revelations of important truths concerning the intellectual and spiritual evolution of mankind.

The child, Shri Krishna, is said to have teased His adoptive mother, Yasoda, and these ‘teasings’ are known as ‘the pranks of Shri Krishna’. Hidden within each prank, it is generally understood, is a spiritual revelation. The first prank is as follows:

One day, the cowherds came in a body to Yasoda’s house to complain about the mischievous deeds of her adopted son, whom, nevertheless, they all loved from the core of their hearts. ‘O Mother, this Krishna of yours has become extremely naughty. He untethers the calves before milking time, and if we threaten him, he breaks into loud laughter. Not only that, he steals and eats all our sweet milk and curds. If we keep our pots of milk and of curds hanging from the roof beyond the reach of his small hands, he improvises many novel ways to get at them. At one time, he sets one stool upon another. Again, he climbs upon the large wooden mortar and even stands on the shoulders of his companions! When all these devices fail, he strikes the pot from below Miracles of the Lord Shri Krishna and makes holes in it so cleverly that nobody may come to know it. Besides, he has a perfect knowledge of the contents of every pot. ’

At first the mother, as yet unilluminated, fails to comprehend the action but when she is close to Shri Krishna—when she is illuminated the truth is revealed to her. To the illuminated mind of Shri Krishna all sustenance is freely available and cannot be either withheld or concealed. Milk, for example, is the natural, essential food of young animals and human beings and symbolises, in one sense, food for the mind or the wisdom necessary for the intelligent direction of one’s personal life. However lofty the concealment and however safely enclosed, the mystic can always both discover and penetrate the enclosures which appear to hide essential knowledge.

Furthermore, in spiritual symbology the child-state (which is discerned in all the ‘pranks’) is one which is free from all egoistic, self-centred and possessive restrictions. Our Lord Jesus Christ said: ‘Verily, I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein’ (Mark X, 15).

The second prank reveals the child Shri Krishna’s ability to discover things hidden in a dark room by means of the jewels given to Him by His mother. Krishna’s playmates say to Yasoda, ‘O Mother, when we conceal our things in a dark room, Krishna discovers everything through the lustre of the jewels with which you have laden him; for the jewels from his person and the very lustre of His body are sufficient to light up everything for Him. He knows the whereabouts of every person’.

From the truly illuminated, intuitively enlightened mind, no spiritual or philosophic truth can ever be hidden. Shri Krishna personifies this state, and His brilliant jewels symbolise states of consciousness from within which the intuition necessary to the attainment of all knowledge arises. Again, the child-state symbolises freedom from the argumentative mind which can prevent ‘jewel-like’ intuitive comprehension.

In the story of the third prank Krishna eats earth and the cowherds report this to Yasoda. Yasoda fears for Shri Krishna’s health, and she catches the child by the hand and rebukes him, saying: ‘O you naughty boy! Why have you eaten earth?’ Shri Krishna answers, ‘O Mother, I did not eat earth; they are telling an untruth. Why, here is my mouth be fore you, you can see for yourself. Shri Krishna opens His mouth and to her astonishment, his mother observes that the entire universe of animate and inanimate beings—the earth, with its mountains and oceans and all created things—is present within. The light dawns on Yasoda and she bows before her son: ‘I offer obeisance to the Supreme Lord on whom this whole Universe rests!’

Shri Krishna sees that His foster-mother has now grasped the spiritual truth about His divine nature. He thereupon awakens her natural affection for Him and Yasoda gradually loses her memory of the inner vision and places her foster-son upon her lap. In other words, Shri Krishna, having illuminated her by nearness to Himself, returns her to normal awareness and the mother-love state of consciousness.

A suggested interpretation of this third prank would be that to the unilluminated the earth is only ‘dead matter’. Permission to look into the opened mouth of Shri Krishna indicates a condition of the intellect which, when focussed upon the interior or spiritual aspects of matter, discovers it to be a vehicle for the divine Presence within. Yasoda symbolises this illuminated state so that when she looks into Shri Krishna’s mouth she knows the truth concerning Him—namely that He is, indeed, the One Universal Deity present in every atom of every world. She thus personifies one who has developed and uses the interior intuitive faculty of the God-revealing interior experience; for the vision was seen within the ‘opened’ mouth of the divine Child. This is not merely an isolated event but when once attained, is a continuing experience.

The fourth prank is named ‘Binding the Unbound’. On this occasion, Yasoda is suckling Krishna when her attention is drawn to the milk boiling over on the fire. She puts Krishna down while he is still unsatisfied, and goes in haste to remove the pot. Krishna is angered and, taking up a stone smashes the pot of curd. In order to punish Him, Yasoda tries to tie Him to the husking-stand. But the cord is two inches short. She joins on to it another piece and this also proves too short; she continues to add further pieces, but the rope remains short by two inches.

The cord, I suggest, represents the normally useful reasoning mind—the objective, rigid, argumentative, non-intuitional intellect. This lower mind is limited and can never go far enough. Since both the Miracles of the Lord Shri Krishna Divine Principle and the Divine Truth are beyond any restrictions of thought they cannot be bound or limited as the lower mind repeatedly discovers.

To the intuitive intelligence alone do absolute Truth and Divine Principle become comprehensible. The mind (manas) which follows the rambling, senses makes the Soul (Buddhi) ‘as helpless as the boat which the wind leads astray upon the waters’.

Suddenly the light dawns upon Yasoda who now knows that the Supreme Lord cannot be comprehended by the formal mind—can never be tied by any cord. While this interior illumination is occurring, the child Shri Krishna observes the exhaustion of His mother and allows Himself to be bound, showing how, in compassion, the Supreme Lord ever reveals Himself and His divine truth to His devotees.

One day, Shri Krishna and the cowherds led the calves under their charge to drink at a lake. They first refreshed the calves and then drank water themselves. Suddenly, the boys were frightened by seeing a monstrous creature, huge like a high peak struck off from a mountain by Indra’s thunderbolt. It was the great Asura or evil demon, Baka, who came upon them in the form of a crane.

The monster rushed at Shri Krishna and swallowed Him. When the Divine Child reached the crane’s palate, He began to bum like a coal. Thereupon the monster quickly vomited Him out and, full of rage, mshed upon Him again intending to strike Him with his sharp beak. But Shri Krishna held the two halves of the beak each with one hand and, as the cowherd boys stood looking on, tore Bakasura in two like a blade of grass.

How, perhaps, may this incident be interpreted? A man, unilluminated by the knowledge of his own Divinity, is ‘swallowed up’ by surrendering to unspiritual temptations represented by Bakasura. Once aware, however, of the Divine Presence which is his true Self, Shri Krishna-like, he overcomes the powerfully attractive, unspiritual temptations of the lower, formal mind and eventually he is able to ‘tear Baka to pieces’.

The cow-girls or Gopis who lived and worked in the forest had for some time participated in the ashram life under their Teacher, the Lord Shri Krishna, whom they worshipped as a Divine Guru.

One of the methods used by the Lord to bring about realisation of the Divine Presence was to form the cow-girls into a circle around Him and bid them dance while He played upon His magical flute. As they danced, the Lord manifested in His Divine Form between every two Gopis. Thus, by the side of every cowgirl in the circle, there was as a partner a manifestation of Shri Krishna Himself, and each one felt that her revered Lord was dancing with her.

Uttermost simplicity, complete freedom from worldly intrusions, selfless expressions of affection, the divinely harmonising influence of the unimpeded ‘flute’, the effects produced on their consciousness by the entrancingly beautiful music—all these combined to produce within the consciousness of each dancing Gopi a complete realisation of spiritual relationship with the Lord.

All these allegories and symbols can be seen as descriptive of two conditions of life—ashram-like or monastic on the one hand, and, on the other, interior harmony of consciousness and ecstasy resulting from realised identity with the source of the divine harmony. Under these conditions, divine ecstasy is entered into or, metaphorically, the rasa lila is experienced. Thus, the nature of the aspirant to union with the Divine must actually correspond to all these conditions, vividly and beautifully portrayed by the rasa lila dance. Then, and then alone, may consciousness be exalted into experience of oneness with the Divine Musician and with the Divine Presence or ‘partner’ who is at the heart of every human being.

The rasa lila may thus be regarded as a portrayal of a deeply interior state of consciousness and being. Actually, in terms of inner awareness, all the events and all the participants in the Divine Dance are forever present within the appropriate aspect of mystic awareness.

During one of his many travels, the Lord visited the capital city of a monarch who was, not unnaturally perhaps, proud of his supreme rulership. The inhabitants were greatly attracted—as was usually the case wherever He went—to the presence of the Lord Shri Krishna. This angered the king who ordered two policemen to arrest the Divine intruder.

When these officials joined the large gathering of those being addressed by the Lord, they passed through four successive experiences which outwardly were miraculous, but interiorly and mystically, could the platform appeared to be identical with Him—duplicates, in fact! Thirdly, everyone in the audience proved to be none other than the Divine Speaker Who was addressing them! Unable, in consequence, to arrest the wondrous speaker, the policemen turned to leave the gathering. Beside the door there was a large mirror and as they drew near they saw that they themselves were also the Lord Shri Krishna!

Contemplating this illuminating allegory, one is at once reminded of the affirmation made by the Lord Himself: ‘He who seeth Me in everything and everything in Me, of him will I never lose hold, and he shall never lose hold of Me’ (The Bhagavad Gita, translated by Annie Besant).

The jealous, self-centred king personifies a possessive attitude, resentful of intrusion especially from ‘within’. The policemen, however, were not similarly restricted, for they were loyal servants of the State and so completely impersonal—the whole secret! Thus, a complete transformation of consciousness inevitably took place. This was demonstrated when, fully illuminated, they were unable to distinguish themselves from the Divine Lord Himself.

When the Vision Splendid is experienced—the Deity being seen and known both without and within in a full, interior realisation of oneness with the Divine—it will nevermore be lost. Not dissimilarly, the Lord Jesus Christ affirmed: ‘I am in my Father, and ye in me, and I in you’ (St John, 14:20). In Yogic terms ‘Eternal identity with the One Alone’ is realised. The Supreme Objective has been attained.

The Theosophist, Vol. 102, 1981, June 1981, p. 353

157
New Zealand and the Emergence of the Sixth Sub-Race

Home of a New Civilisation

As students of Theosophical literature are aware, New Zealand is one of the four especially selected countries in which a sixth sub-race and civilisation of the Aryan Root Race will develop. The physically isolated position of the country, its natural resources, the original fertility of the soil, its climatic advantages, scenic beauty, the presence of the Maoris and other individual characteristics, all combine to make New Zealand an ideal centre for the development of a new civilisation and a new and unique type of human being.

New Zealand is not alone in having been chosen for this purpose. Sixth sub-race types are appearing throughout the Aryan Race: North America, South Africa and Australia are also said to be countries into which the immigration of selected types of people has been inspired and where modifications of the sixth sub-race type will also appear.

In the light of Theosophy the present world suffering may well be interpreted as both the death throes of an old civilisation and the birth pangs of a new. A new type of human physical body, of emotional self-expression, of mental outlook and newly conceived spiritual ideals, are now being born into the world. As this process continues, a new civilisation, a new world era and a re-expressed world religion will appear on earth.

The New Race Man

In which directions is racial evolution tending? What, for example, will be the physical appearance and mental characteristics of New Race man? From a study of the views of ethnologists, psychologists and teachers, combined with a close Theosophical observation of the finest types of young people in the United States, in South Africa, in the five States of Australia and here in New Zealand, I have tentatively conceived a composite picture of the type to which the race appears to be developing.

Here is the young man. He is essentially virile both mentally and physically, yet he is neither coarse nor rough. He is sensitive and refined, responsive to beauty, humane and possessed of both independence and breadth of outlook. Physically, especially in Australia, he is tall, athletic and somewhat slender of form. In New Zealand the build is shorter and stockier, and the girls would seem to give promise of being taller than the boys.

The facial characteristics are everywhere much the same, the features finely modelled and straight. The head is pear-shaped, the chin pointed and the forehead broad, making the face somewhat triangular. A certain eagerness, a vivid alertness, is stamped upon the whole face, and in youth there is a light in the eyes not easily described. This light is nevertheless profoundly suggestive of the splendour of the future of the peoples of the New Race, a splendour already dawning in the youth of today. The New Age man promises to be handsome and virile, chivalrous, strong yet wonderfully tender, courageous yet ever kind.

The women, too, are slender and athletic, displaying especially the quality of grace. The ideal of physical beauty and perfection makes great appeal to them. They take extreme care of their persons, their appearance, their dress. Again the face is triangular, the head pear-shaped, the features becoming clear-cut, regular, and more and more refined as the racial type is established. The texture of the skin is notably fine; the hands and feet are beautifully formed. There is a certain aura of vitality shining about them. Lovers of beauty and of all the arts—successful artists in many cases—dancing is probably their favourite art. They are naturally intuitive and, as they grow older, prove to be possessed of an innate wisdom.

Even now these young people of the New Age may be seen in each of the four countries. Their photographs appear in the newspapers and one sees them in the schools, on the sports grounds and beaches, in the shops and in the streets; for in very truth the four New Race homes are already producing each its own particular and splendid variant of the sixth sub-race.

The great value of Theosophical teaching is, first, its unique comprehensiveness, the great sweep of vision which it enables the student to enjoy, and, secondly, its delineation of the place of the individual human being in the great plan of evolution. According to Theosophy, there is not one human being who is not significant, who has not both his own important place to fill and his own uniquely important part to play in the fulfilment of the great plan. Man, says Theosophy, is called to collaborate with the Guiding Intelligence of the Universe and his willing and intelligent co-operation constitutes his only road to real and lasting happiness. This being the case, it is of special interest, particularly to all New Zealanders who are able to accept the Theosophical view of life and of racial evolution, to consider the best means of assisting in the fulfilment of New Zealand’s destiny.

Presumably the two classes of individuals most intimately concerned with the process of Nation-building are the parents and the teachers. Each clearly has the opportunity of making a unique contribution to the birth of the New Race.

Parental Contribution

What, may we assume, is the ideal parental contribution to the birth of the New Race type of body into which advanced souls may incarnate? Though the ideal may not yet be expected and all concepts must be very flexible, it may be of both interest and value to try to formulate certain ideals. We may assume it to be most desirable, for example, that parents of New Age children should have an outlook on life which is as wide and catholic as possible. Their interests should extend beyond the round of domestic, recreational, business and professional life which forms the physical and intellectual boundary for so many people. They should take a definite interest in the progress of their Nation and especially in all those reform movements which directly or indirectly affect the child. The abolition of every form of cruelty to children and the new ideals in education, such as those so finely conceived and presented by the New Education Fellowship, should more especially engage their attention. Indeed, the foundation of that great movement may itself be regarded as a distinct sign of the approach of a New Age, for advanced Egos require the most humane and sympathetic home and school life which can possibly be provided for them.

Since cultural advances are to be expected, appreciation of, and where possible proficiency in, one or more of the arts would appear to be desirable in the would-be parents of advanced children. Love of beauty will be one of the outstanding characteristics of the New Race, and this therefore should be inculcated in the children, by the beauty both of the home itself and of the lives lived therein.

Religion should be both mystical and practical. Some form of daily religious exercises leading to individual spiritual experience would doubtless be especially valuable in keeping open the channels between the Inner Immortal Self and the personal bodily life of parents and teachers of the New Age. Regular daily meditation, and the consecration of the whole life to the service of the Nation, the World and the One Will are therefore most desirable.

From the point of view both of spiritual responsiveness and of physical health, abstinence from alcohol is essential in those parents who would give birth to the finest types of children. Alcohol, even when moderately indulged in, amongst other injuries to the body, poisons and inflames the pituitary gland which is one all-important part of the mechanism of consciousness whence inspiration, Egoic guidance and increasing responsiveness to the finer things of life reach the brain consciousness.

Though not to be generally expected as yet, vegetarianism is also most important, and not alone from the point of view of the purity of the blood stream and of physical health in general, but because all meat-eaters participate in the cruelty inseparable from the meat trade. They therefore must also participate in the resultant karmic adversities which include both spiritual blindness and physical disease. Furthermore meat-eating coarsens both the mental outlook and the moral fibre of the whole Personality. Animal flesh food intensifies the animal passions in man and tends to accentuate the strong sense of separated Individuality which has necessarily been the mark of preceding races, but which must disappear before the new world-era of humaneness, brotherhood and peace may dawn. The establishment of a strong and active vegetarian movement in New Zealand is therefore most desirable. Those who come forward and achieve this will perform a service to the nation of incalculable value.

The period of prenatal life is of the utmost importance in the production of the finest type of body and the attraction of the finest type of Ego. The home therefore should be as harmonious as possible. Every thing should be done to maintain the mother-to-be in health and happiness, and she herself should constantly turn her thoughts to the ideals of the New Age.

From birth onwards it is important that all discipline should take the form of redirection rather than suppression of the budding and often overflowing energies of youth. Above all, corporal punishment should be unthinkable, not only where new and sensitive racial types are concerned, but in the training of all children. Cruelty destroys the harmony of the relation between the Ego and its vehicles, and instead of encouraging a fuller and freer self-expression through the body, tends to drive the Ego back in humiliated retreat. Nothing, one assumes, would more surely prevent an evolved and therefore sensitive Ego from taking incarnation with prospective parents than the existence in them of the bad temper, ignorance, brutality or streak of sadism from which corporal punishment so often arises. Love, unfailing kindness, refinement, a wise redirection of any misdirected energies and interests and a continued appeal to reason are the corrective means which must be applied to the sensitive and responsive child of today and tomorrow.

An active parent education movement, giving training in child psychology, is much to be desired in New Zealand.

Health Interests

Looking outward from the home, it is obviously essential that National policy in all matters concerning the health of the people should be wisely planned and firmly carried out. Scientific dietetics should receive close attention from the whole Nation. At this point, the author asks permission as a visitor to draw attention to certain misgivings which he finds to exist in the minds of reformers in New Zealand. The first of these concerns the condition of the soil of the country, the material basis of life. One can readily see the great importance to the health of the community of such matters as scientific farming and the preservation of the fertility of the soil by composting, rotation of crops and due periods of rest. Upon the fertility of the soil and the consequent nutrient properties of all agricultural products, including meat and dairy produce, depends the health of the Nation.

Here in New Zealand, students of this subject are expressing grave doubts concerning the excessive use of chemical fertilisers. They point out that farming, gardening and fruit growing have become, in quite recent years, a constant struggle against pests and diseases which are not found in older lands where vegetable humus is used instead of chemical fertilisers. A movement now exists to encourage the fertilisation of the soil with compost manure made from animal and vegetable wastes. By this means the humus taken from the soil is put back and maintained according to Nature’s own method. Measures suggested for the cure of New Zealand’s agricultural difficulties are composting, special organic soil activators, proper balance of live stock and of foodstuffs grown on the farm and special soil rejuvenating rotations.

If New Zealand is to fulfil her promise of becoming the mother of a new and finer race of men, then indeed such basic problems as these must quickly be solved. One is therefore very glad to find this subject being ventilated in New Zealand, for agriculture is the key to the Nation’s health. Most illness results physically from wrong nutrition, and against malnutrition the finest efforts of the doctor cannot succeed.

Space does not permit a consideration in this article of other great problems confronting New Zealand. One hears many expressions of alarm concerning the relative smallness of the population, the extent of the consumption of alcohol, especially amongst the young people, and the consequent decline of health and morality. This is a most serious detriment to successful nation building, and just as vegetarianism needs its active and effective crusaders in New Zealand, so also, it would appear, does the cause of temperance. The most promising treatment for all these national ills would seem to consist of an extension of the present scope and field of education, both at home and at school. The aspect of education which directly affects human character and which inculcates civic and national responsibility, must surely be developed and greatly extended. At present education is not primarily concerned with character, psychological development, good citizenship, nation building and world planning and the interest of young people is not directed towards these all important subjects. Under present conditions, capacity to earn a living is not unnaturally the chief concern of parents and of almost every boy and girl.

The majority of children leave school at the end of primary education and so are too young for the development of character, of civic mindedness and the higher qualities of human nature. Nevertheless, it would appear to be axiomatic that the education of the future will be obliged to include character building within the scope of its activities. In addition to imparting knowledge, to training in efficiency, and to preparing for life, education will almost certainly be obliged deliberately to endeavour to awaken youth to a vision of excellence; to make men, honest men, chivalrous men, great men, noble men, civic-minded men, men of goodwill, of sterling character, men and women who will love and serve their fellow men.

Such surely should be the one great objective of the education of the New Age and especially of the countries in which variants of the sixth sub-race are to be developed. Civilisation marches forward on the feet of little children, and it is ever the youth of a Nation which responds most readily to high ideals raised up as landmarks of the future. The hope of future world peace, of the birth of a newer and finer type of human being, of the development of a new sub-race, would seem therefore to depend very largely upon an extension of the scope and field of education.

Women in Affairs

One characteristic of the New Age will doubtless be the increasing participation by women in Civic, National and International Affairs. Before this can come about, training in the home and in the school of the girls of the Nation in preparation for some form of public life must be provided. In their last years at school, and on leaving, most girls are naturally concerned with their personal interests and their careers. But surely there will be a certain number in every school who find themselves drawn to the ideal of public service, political life and social reform. Such girls should, I submit, receive every encouragement both, at home and at school. Every possible opportunity should be provided in preparation for such a splendid career.

Classes on national administration and national problems, addresses by public men and women, debates on public questions supervised by experts, could all be arranged in both boys’ and girls’ schools, where such extensions of the curriculum would seem to be very desirable. For then the nation will produce and schools and colleges will train a growing number of leaders of both sexes, all imbued with high ideals of service to the nation and mankind, and especially prepared to enter public life.

Such are some of the thoughts which arise in the mind of the student of Theosophy who, knowing a little of the Great Plan, watches closely the progress towards nationhood of the people of the youngest of the Dominions.

Cultural Contribution

The suggestion has been made that the particular contribution to human progress which the New Zealand variant of the sixth sub-race will make will be cultural. Seers with their eyes on the future of this country have envisaged it as a modem Greece where great artists, great schools of art and great cultural centres will arise. This is a magnificent ideal and, if it is to be realised, again it would seem to be essential that a beginning be made in the schools. The creative spirit, the love of beauty and the capacity to perceive and to portray beauty, will need to be encouraged by every possible means in the homes and schools of a country which is to become a modem Greece. All too often, natural creative genius is discouraged in a system where Individuality and originality upset the smooth working of an educational machine of which large classes are a predominant characteristic. Yet both the creative impulse and the creative faculty exist, often exuberantly, in the young people of today. How often are they destroyed before they ever come to fruition?

Education for leadership in every department of life and special training for especially promising young people, would be productive of magnificent results both for individuals and for the Nation. Since high culture and lofty spirituality are the hallmarks and greatest attainments of any civilisation, all natural artistic faculty amongst the people should be especially sought for and encouraged. A National, free, Conservatorium of the Arts would be of inestimable value to New Zealand.

Economic Factor

Behind all difficulties and obstacles to International and National progress is said to be the present economic system. Under this system, almost every human being is induced by financial pressure to concentrate almost exclusively upon earning a living and upon financial security both in the immediate present and in old age. This preoccupation with money inevitably focuses the human mind upon personal, material, temporal gain. In consequence, service to the world and to the Nation and the pursuit of the cultural and spiritual purposes of life, which are of such supreme importance, are either neglected or at best given but scant and formal attention save by the exceptional few.

If the human race is to advance culturally and spiritually, the great evils of selfishness, greed and materialism must be attacked and overcome. If New Zealand is to succeed in the fulfilment of her great destiny, then it would seem that her splendid beginnings in the field of social reform and security, must be continued and greatly extended. An equitable economic system ensuring security for every citizen, soil conservation and scientific agriculture, organised immigration and continued development of the already fine educational methods, would seem to be amongst the physical essentials of post-war development in New Zealand.

The Theosophical Society

Consideration of the spiritual essentials inevitably turns one’s mind to the immense value of Theosophy to a young and growing Nation. Since the choice both of contributory parental stock and of racial home is made by the Elder Brethren of Humanity, the existence of The Theosophical Society in that home must be of the greatest significance. For the Society was brought into existence by Their agency, is an instrument in the outer world of Their great spiritual activities and is a channel for Their inspiration and Their benediction to the world. Wherever a Section, Lodge, Centre or active member of The Theosophical Society exists, the Masters of the Wisdom possess, an agency through which They can reach the Nation, the City or the neighbourhood. Important though this fact is throughout the whole world, it is of supreme significance in a country whose people have but recently embarked upon the great process of nation building.

Thus the establishment of The Theosophical Society in New Zealand is a most significant part of the plan of racial evolution in this country. To the fulfilment of that plan and to co-operation with the Great Adept Planners every Fellow of The Theosophical Society may, if he chooses, regard himself as being called. Through the lodges, libraries, lectures and lives of its Fellows, dedicated as they are to the service of the Elder Brethren and the world, The New Zealand Section of The Theosophical Society can perform a national service of incalculable value. Throughout its years of steady activity it undoubtedly has performed such service.

In the present world crisis, in post war reconstruction and in the centuries of racial evolution which lie ahead, The New Zealand Section clearly has before it unparalleled opportunities. A new race is being born here. Advanced Egos will take birth here. Geniuses, seers, prophets, world leaders can be produced here in this fair land. It is therefore supremely important that Theosophy should permeate every aspect of New Zealand life and that we Theosophists, with ever growing vision of our work and ever mounting enthusiasm, should become inspired messengers of the Ancient Wisdom to this potential home of a New Race.

New Zealand’s Destiny

Sir George Grey magnificently described New Zealand’s destiny and duty in his farewell message as follows:

‘You are amongst the heralds who introduce, and the rulers who must guide and direct a new age, and who must establish an, as yet, unknown Nation. Back upon you will have to look a new race and millions of people. The duty devolving on you is a great one.

‘With humility, yet with fortitude, pursue your task. Falter not, march resolutely on, with truth and justice upon either hand of you, with the love of mankind as your guiding star, your duty to your Maker as the staff on which you lean. Then will God bless you and render you a blessing to the ages yet to come’.

Theosophy in New Zealand, Vol. 3, No. 6, 1942, p. 129

SECTION 6
World Religions Ceremonial and Symbolism

158
Christ and the Child

Christ elevated the child to a supreme position amongst men. His action, when the disciples would have dismissed the children from His Presence, was a revelation and a rebuke, not only to the disciples, but to adults throughout the ages. He countermanded the order for their dismissal and, with infinite tenderness, drew them nearer to Himself than any adult, save perhaps His Mother and St John, was ever drawn. The incident then became the occasion of one of His greatest and most beautiful utterances.

One wonders whether either the disciples or the millions who have read and loved the story realize its deeper implications. The children were probably village children of very humble origin, such as play about the streets of all Eastern cities. Not only did He draw them close to Himself, but He made of them a model for all men, placed them above all men—‘for of such is the Kingdom of Heaven’.

The Master was very positive in His recorded words. He not only described the child as the very substance of which the Kingdom of Heaven is built, but made of the child-state the essential condition of entry. ‘Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein’. The words ‘in no wise’ give great, almost terrible, emphasis to the pronouncement and raise the child to the supreme position in the human race.

The present is sometimes called the ‘Age of the Child’, and it is Christ and the Child true that more is done to meet the needs of the Child—as the adult conceives of them—than in any other age of which records exist. But there is one component lacking from the modem attitude towards the child. This is reverence, the quality which marked our Lord’s actions and words in the Gospel story.

Reverence gives freedom, which is the child’s greatest need. Freedom from the ceaseless tyranny of the adult and, above all, freedom from the possessiveness of the majority of parents. The child does not belong to anyone—save God who, as Parent, leaves humanity free.

‘God created man to be immortal; in the image of His own eternity created He him’. The child body is a tabernacle for a pilgrim God, made in the likeness of its Creator. Human parents provide a body in which a Son of God may continue his pilgrimage to perfection—nothing more. They, with the Teacher, have the dual privilege of loving and caring for that body and assisting the inner God in bodily self-expression. Their privilege is infinite, their rights of possession none.

Remembering this and the actions and words of our Lord, shall not our tyranny be replaced by reverence, and our possessiveness by freedom wisely planned?

Corporal punishment is unthinkable in the light of His words; indeed it both causes and intensifies the faults which it is mistakenly supposed to eradicate. Of the deeper implications this is not the place to write, but it is clear that our Lord attributed to the Child a power which the adult has lost—the power of innocence. For innocence is unassailable, omnipotent.

Theosophy in New Zealand, Vol. 5, No. 1, 1944, p. 27

159
Basic Simplicities

Stripped of excrescence’s and embellishments, the religions of the world, as first delivered to man by their superhuman Founders, were religions of love and of purity, and the highest principles to which men’s minds were turned were Life and law. Modem man, therefore, needs greatly to return to the basic simplicities of religion, which are reverence for divine Life and obedience to spiritual law.

Theosophy in New Zealand, Vol. 40, No. 4, 1979, p. 93

160
The Master Jesus

Whilst it is true that little or nothing is written in the Gospels concerning the actual Person of Jesus, His appearance, manner and life in general, a vision of Him can grow upon one as the immortal story is read and lived with.

Let me attempt a description of His life amidst the hills, fields and villages of Judea.

We may perhaps picture Him as dressed in a loose but graceful white garment, somewhat taller in stature than most of the people, carrying Himself very erect, possibly with brown hair and slight moustache and beard, straight features and clear brown eyes. In manner He doubtless was in general mild, winning and intimate, though capable of changing to a great sternness, His visage seeming to change and His person to become almost kingly and patriarchal in its majesty and His eyes stem and accusing. Occasionally He would stretch forth His hand as if in denunciation, sometimes even causing the people nearer to Him to shrink back as if from a burning fire.

Thereafter He would seat Himself upon rock or stone as maybe, fall into silence as if musing deep within Himself. Then it would be that the humble and the sick and the anxious would approach Him with petitions for healing grace and spiritual aid. These were never refused and in some cases He would look upon the suppliant with the most winning ways, sometimes touching, sometimes affirming, always aiding to the limit of His powers which were very great indeed. Children always evoked His tenderest love and concern and their parents would bring them from towns, villages and little homes to be near Him and be blessed by Him as He passed by. In all this, whilst He knew Himself as a Messenger from the Adept Brotherhood and Mystery temple wherein He had been several times Initiated, He held no thought that a great world Religion would be founded in His name and upon His words and deeds. The formalities of Religion held no interest for Him. In fact He strongly disapproved of them as they were followed in the Synagogues and amongst the Rabbis of His time. Ever and anon an exaltation of Spirit would change His whole demeanour. He would become more remote almost as if speaking from a great distance and across a mental chasm. These were the occasions when the Spirit from On High descended upon Him, much as allegorically described in the account of His Baptism. The ‘descent’ did not occur on that one occasion only as there suggested, but quite frequently as He became the Vehicle for the Embodiment of immortal and divine Wisdom.

At these times, indeed, it was enough to be near Him or to touch Him in order to be healed, whether of the ills of the mortal Soul or the body. Within Himself He was always at ease, preserving a silent contentment founded upon the knowledge of an Initiated One that indeed in His spiritual identity He was beyond the reach of all adversity and the severest enemy, whatever His body might be called upon to endure.

His sandalled feet trod the roads, field paths, lake shores, river banks and also the village and city streets. His light shone all around Him and after became visible as a radiance, sometimes dazzling in its intensity.

Clearly, He was a born Teacher by nature, and as the Gospels tell, would draw upon the human ways and experiences of His hearers for analogies, similes and metaphors with which to explain His ideas to them. He liked to refer to the seasons and their changes, day and night, and the sun, the moon and the stars. Himself highly sensitive to all such natural phenomena and influences, He made them symbols for His wisdom, and spontaneously constructed parables based upon them and their relationship to changes and conditions of human life and Personality. The simple people who gathered round and listened to Him were intimately associated with the soil, with agriculture and the procedures of planting, tending and eventually harvesting, the fruits of their labours.

Far more than is recorded, He must have withdrawn with His disciples into the privacy either of the countryside or the homes of one or more of them. In these gatherings, He imparted to them much of the secret Wisdom which He knew so well, would gently chide any of those who had perhaps fallen from the high ideals of discipleship and at the same time encouraged and elevated them by His Presence and His talks. The Sermon on the Mount as it appears in the Gospels records some of the teachings which He gave them, especially the so-called ‘Beatitudes’. But there was much more concerning both the desirable practices and restrictions which a disciple must follow, and for those who persisted and remained faithful, (naturally not everyone who thus drew near to Him remained faithful and stalwart throughout the mental and physical demands of the spiritual life) He imparted a measure of His own inner powers and linked them intimately with Himself.

Thus began the establishment, however simply and naturally, of what later came to be known as the Mysteries of Jesus. These practices were continued and developed throughout the later years of His Ministry and were continued after the untimely death of His body. The Gnostic remains give fairly accurate accounts of these Mysteries which were of course practised in profound secrecy as in all cases.

We are thus to picture Him not only as the wondrous Teacher and Healer of men, which undoubtedly He was, but as One Who also searched for—‘fished’ for indeed—the particular men and women around Him and whom He contacted on His wanderings, through Whom the more esoteric aspects of the Wisdom Religion could be imparted to humanity after He had gone. He also as it were set going a very powerful and enduring spiritualising impulse and influence which the passage of two thousand years has in no way diminished.

Holy Communion, the researches of occultists and mystics and the spiritual experiences of Christians in which He revealed Himself to them as a living Being—all these give to His Person, life and Presence on earth a very deep additional significance and value to humanity. Even the rise of ruthlessly competitive, highly industrialised and almost wholly materialistic nations, has not dimmed the light which He lit; for He was far more mighty than any merchants or groups of merchants which could arise amongst men.

Theosophy in New Zealand, Vol. 29, No. 4, 1967, p. 87

161
Vegetarianism in the Bible

Genesis 1:29. ‘And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat (achelah, Hebrew, “sustenance, also consuming and consummating”)’.

This verse is a statement of the ideal food for man’s physical body of Nature’s plan for the nutriment of mankind. The plant kingdom of Nature is the source of that food and any divergence from the divine plan is fraught with danger to both the Soul and the body of man. This is partly because the infliction of unnecessary pain and the act of killing sentient beings, the animals; constitute crimes against that perfect harmony which is a fundamental law of Nature. The discord which such conduct creates inevitably returns upon man as suffering. When, furthermore, he disobeys the command given in the verse, to use as food selected products of the plant kingdom and to a helper and a friend to the kingdom of the animals, the severity of the reaction is thereby increased. One form which this may take is to produce in the human body susceptibility to disease.

The divine and the natural ordinances are thus given for the well being of man’s physical body and the purity and stainlessness of his soul. Departure from these spiritual and physical rules of life in large measure contribute to the sufferings of man. To have dominion over the sub-human kingdoms of Nature does not mean to exploit and oppress them. Rather is it a statement of the relative positions of man and the kingdoms below him on the ladder of evolution.

The Bible continues the divine injunction:

Genesis 1:30, 31.

“And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so”.

“And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day”.

The first of these two verses indicates that not only man, but also all creatures, were originally intended to be plant feeders. Departure by man from this ordinance may have its place amongst the factors which changed so radically the face of nature from the original harmony and harmlessness of the Garden of Eden, the primeval world. In consequence, Nature is described as red in tooth and claw, and man has rightly come to be regarded as the greatest enemy that the animal kingdom has to fear.

The New Zealand Vegetarian Society, 1966 Sept/Nov p. 1

162
The Living Christ

The life of the Christ, with its apparent setting in a special country at a particular time, is really a universal life. However tragic and restricted it may have been from a physical point of view, in reality it was not only a world event but an event for all time. The life of every man is mystically wrapped up in and portrayed by the life of Christ.

His wanderings throughout Palestine were really throughout the world—not only the world of His time but also that of the future. His teachings were world teachings and the episodes of His life have a world significance. Not only that, they have a significance for each one of us. They are being lived again in each one of us, and especially in those who throughout all time embark upon the Way of the Cross.

Our Lord Christ is not an Individual apart. He is not dead upon the Cross. He is a very part of ourselves and we are part of Him. He is one with all, an ever-living, spiritualising Presence and Power within every man.

Thus it is that the drama of His life is lived out by every human being and by the whole human Race. He, Himself, made this clear in His words to Pilate: ‘Every one that is of the truth heareth my voice’ (John 18:37).

Theosophy in New Zealand, Vol. 15, January-March 1954, p. 11

163
The Message of Easter

(Abridged)

In studying the life of Christ, it is well to remember that the Gospels do not tell the history of external events in time alone. They also reveal eternal truths and laws of being, and describe interior attainments and subjective experiences of illumined men.

The story related of the Christ is enacted within and by the soul of every man. In this allegorical way of writing, every individual is not only a historical character, but also a personification of an attribute, a power and a weakness of every human being. The central figure in the Gospels, the Lord Himself, for example, mystically represents the Divine in all Nature and in man, the Christos within, the Christ indwelling, the Logos of the Soul, the Divine ‘Voice’.

Thus spiritually interpreted, cosmic symbolism apart, the life of Christ has two special human meanings; it describes the life of Jesus of Nazareth, especially the passage by Jesus, the man, illumined and inspired, through the Five Great Initiations or expansions of consciousness, and it also describes the inner life and five Initiations of every successful aspirant to the hastened attainment of perfection, or ascent in advance of the race to Christhood or Adeptship.

If we watch our own lives from this point of view, we will see that these five stages of unfoldment are foreshadowed in ordinary human experience. Nations as well as individuals have their nativities or conversions, their baptisms of sorrow, their temptations, transfigurations or upliftments, betrayals and crucifixions, their recoveries and their ascensions. These may be regarded as rehearsals for that life in which, within the Sanctuary, the Christ life will be lived out in full and ‘the measure of the stature of the fullness of Christ’ be attained (Ephesians 4:13).

The particular interpretation I am now going to offer is especially applicable to all those who enter upon the Way of Holiness, who pass through the straight gate and enter the narrow way. At a certain stage in evolution the soul wakens, the Personality responds and consciously begins to live the Christ life and to tread the way of the Cross. When, at last, the spiritual life is thus fully entered upon by the awakened soul, the experiences of our Lord, His disciples and the other actors in the drama, are all passed through in an intensified form.

The Symbolism of Easter

Let us now look from this point of view at the symbolism of Easter, concentrating upon Pilate, the bearing of the Cross, the Crucifixion, the Passion and the Resurrection of Christ.

Pilate personifies the formal, worldly mind in the process of illumination, his wife representing the intuitive faculty. She has a dream by ‘day’. Pilate himself was not directly illumined for he was not then in an intuitive state. His wife’s message reached him from a distance but ineffectively. He fell under the blackmailing of the crowd and their insistent demand for Jesus. The mind’s desire for office, its readiness to betray ideals through fear and for self-gratification, are portrayed, the crowd representing also the astro-physical demands. Pilate fails for that life, pandering to the crowd instead of standing impersonally for justice and truth. So it is really Pilate who is being judged, as also every other judge.

Ultimately Pilate may have recovered and attained, for when chidden for writing on the inscription, which was nailed over the head of Jesus, ‘The King of the Jews’, instead of: ‘He saith, I am the King of the Jews’, he answered: ‘What I have written, I have written’. The mind, when at last fully illumined, stands firm for principle, but in the first tests he appears to have failed, as all men are prone to do. During the interrogation, our Lord confirmed this universal nature of His life, saying, ‘Everyone that is of the truth heareth My voice’.

Jesus thereupon came forth, wearing the crown of thorns and the purple cloak (mockeries of royalty to the crowd, realities in fact) and he (Pilate) said to them: ‘Behold the man’. And they cried: ‘Crucify Him! Crucify Him!’ Thus the lower human attributes cry out against their disciplining by the inner self and try to prevent their ultimate disappearance, which is inevitable, as the Christ life is more and more fully lived.

Pilate is said, then, to have washed his hands of responsibility. This act portrays the state of mind that refuses to respond to illumination and denies both intuition and conscience (the wife’s message). This is inevitable, once error is deliberately chosen. The mind must close itself against the experience, must, as Pharaoh also did, harden the heart, otherwise there is no peace. The soul that in pride deliberately chooses the wrong path must cut itself off from the Higher Self, or endure the unbearable torture and humiliation of outraged conscience. If, however, it can humbly acknowledge the error, accept the humiliation, and take its stand heroically for the right, then it will recover in that incarnation, as Peter did after the denial. There is great necessity, both in the normal and in the spiritual life, for humbly acknowledging error and making full restitution.

Christ Bears the Cross

Then another aspect of the drama of the soul on the pathway of hastened attainment is enacted—Christ bears His own Cross. This must be done. The Initiate must accept and meet his just debts to Nature and to man. All enlightened people must recognise their sufferings as self-created and expiatory. Christ rightly is made to bear His Cross, for repudiation or attempted evasion would merely postpone the full expiation. Hence the saying, ‘If man refuses, seeks to throw down, his cross, it will crush him in its fall’. Yet the ordeal is never unbearable. Aid is given. Simon of Cyrene relieved Him of the Cross. This reveals that the task of attaining self-illumination, though severe, is not beyond the Initiate’s power, as is portrayed in this incident of the assistance given to Christ.

The Crucifixion

Now we are at the scene of the Crucifixion—Golgotha or Calvary, the place of the skull. The skin, the symbol of the illusion of separateness, is pierced in many places. The position of the nails through the hands and feet makes an inverted triangle, showing Spirit down pointing into matter. The wounded head with the outstretched hands makes an upward pointing triangle, thus completing the combined symbol of upward and downward pointing triangles. Two trinities are shown. The crown of thorns portrays the true royalty of Spirit and of the spiritualised life in perfected man. His inner kingship is ever unperceived and unrecognisable to unillumined man and therefore the spiritual crown is thought by him to be of thorns.

The spear wound in the side represents the last surrender of the self-personality, the final piercing of the skin, symbol of ahankara, led up to by all the wounds from the flagellations onwards. The spear wound also indicates the decision that the heart would henceforth ever be open for the outflow of inward life and wisdom and the inflow and acceptance of the world’s evil, as well as its inspiration to the light. Hate and evil are voluntarily accepted and then transmuted by the true alchemy of the Spirit, to be later sent out to the world as blessing and as power. This is one of the characteristic actions and powers of the Arhat or Initiate of the fourth degree. A soldier is chosen to deliver the wound, representing the obedience, discipline and training of the mind and body of the Christ-to-be, which are essential to success. The spear is the world’s hate, plunged into the Initiate’s heart, there to be transmuted into all-embracing love.

The ever-open heart, the Sacred Heart, is a symbol of the psychological fact that the Christ-to-be voluntarily renders Himself apparently defenceless before the world and all its evils, which it is His will to save. Defencelessness, displayed as a power at the Nativity as a little child, reaches its apotheosis in the apparent helplessness on the Cross. The reed sceptre portrays the irresistible power of gentleness.

The wounded head from which blood and perspiration stream, symbolise renunciation of egoism and separateness in terms of intellect (the head), surrender of selfhood, and also the complete opening of the mind to all truth and to all seekers for truth. The free but wise deliverance of that truth is also indicated.

The Longing of the Spirit

Christ’s thirst is only mentioned by St John, who brings in much cosmic symbolism. It may be interpreted as the longing of matter-imprisoned Spirit for free Spirit, the source, the human thirst for perfection, and the passion or fever of the suffering, inseparable from the final stages of the Path of hastened attainment, the price to be paid for taking the kingdom of heaven (Nirvana) by storm.

The bitter draught offered in response to the cry, T thirst’, symbolises the bitterness of the experience of betrayal and utter loneliness experienced by all men at times, and in accentuated form at Arhatship. We may remember that repeatedly we live out these experiences in lesser degree. Eventually the full realisation will be ours. Ordinarily human life is a reading of the parts and a rehearsal for the enactment of the full drama when the Path is entered upon.

The betrayal, blindness and heartless cruelty of the multitude, for whom the whole endeavour is made, are indeed bitter experiences. Yet ever the enlightened one prays: ‘Father, forgive them. They know not what they do’. This also is an ideal for all.

This period and experience of the Initiate of the fourth great stage, symbolised in the account of the crucifixion, is the bitterest of all ordeals. He knows the deeper darkness of an hour, when a gulf seems to open up between life infinite and life embodied. He experiences for a certain time, which seems eternity, the quintessence of loneliness, and drinks the bitter draught of solitude, defamation, isolation and betrayal. The Father, who was yet realized in the darkness of Gethsemane, is veiled in the passion of the cross. He knows an almost cosmic loneliness as if he alone existed, all support from without and from within seeming for a time to be withdrawn, even non-existent. Naught bridges the gulf upon which hangs his helpless soul, and then it is that from the heart, which feels itself to be deserted, there rings out the cry:

‘My God, my God, why hast Thou forsaken me?’

The Goal of Identity with God

Why this last ordeal? It is necessary because the goal is full realisation of the individual’s unity and identity with the whole. This experience which is so terrible at the time leads to the transcendent discovery, ‘I and my Father are one’. In the very passion of the Cross, the agony and the quintessence of loneliness, the mighty truth at last dawns fully upon him that he is the Eternal, the Eternal is himself, that he is one and identical with God, and through Him with all that lives.

Then at last he is able to say with full realisation: ‘I and my Father are One’. He is then beyond the possibility of a sense of separateness ever any more. The mystical power of the true atonement, meaning at-one-ment are then at his disposal and he become a Saviour of the World. He can then finally affirm ‘I and my Father are One, and Lo, I am with you always even to the end of the world’. He is resurrected from the tomb of self-separateness and the physical body. He is free, in the wondrous Easter of the soul.

Thus the story of our Lord is the story of man becoming perfect. One day each one of us will live out in full that immortal story. Then the Christ power, first born becoming conscious in us as a little child will grow, ultimately to conquer death and shine forth in the measure of the stature of the fullness of Christ.

Theosophy in Australia, 3, 3 June 1959, p. 6

164
Scriptural Allegories of Discipleship and Initiation

A legendary story from the life of the Lord Buddha tells that on two occasions He took one of His young disciples on a walk through the town near where they were resting. On the way, they passed a street sweeper—one of the lowest of the castes in Hinduism in India—who was sweeping up the tinsel, faded leaves and petals of a garland recently used by a bride. When, later, the Lord and the young disciple returned to the ashram, the Lord asked: ‘Did you see anything of interest on our walk today?’ He said, ‘No, Lord, I saw nothing at all important today’. ‘No one?’ said the Lord. ‘Well, there was that poor old sweeper, but I cannot see that he was of any importance’. The next day the Lord again took the disciple for the same walk through the town, and there again was the same sweeper. This time the Lord stopped and spoke to the sweeper, saying, ‘Oh, sweeper, do you like doing this work of yours?’ The man said, ‘Lord, I loathe it with my whole heart and soul’. ‘What would you do, what do you long for, if you were free?’ The sweeper replied, ‘Lord, from my boyhood I have yearned to become Thy disciple and sit at Thy feet’. Then the Lord said, ‘Come, my disciple’, and took him into the brotherhood of the Bhikkhus, the Sangha. When they had returned the Lord again spoke to the young disciple, saying: ‘You must learn to see beneath the outer husks and there discern the conditions of discipleship shining like a lamp in an earthen jar’.

We may perhaps ask ourselves what it was in the old sweeper, outwardly so lowly, that the disciple could not see, and which the Lord did see, ‘shining as a lamp in an earthen jar?’ In other words, what is it that the Master looks for in a neophyte, and in the end finds, as requisite qualifications for discipleship? Presumably the Master sees into the innermost depths of the Individuality of each aspirant, looks far into the Ego within and doubtless deeper still into the Monad itself. There will be seen, beyond the ‘sweeper aspect’, the degree of inter-relationship, if any, between Personality, Ego and Monad and the way in which that Monadic influence has begun to affect the outer life.

We may assume that for many lives after individualisation the Monad continues its own life in its own world of eternal existence, spark within the One Flame as it is. There, untouched by time, unaware of and unsullied by events, it remains ‘serene above the water floods’. In symbolic terms, the microcosmic utterance of the Word and the outbreathing of the Monadic great Breath have not yet occurred. The creative Word from within the Dweller in the Innermost, the microcosm, has not yet been spoken. Although the Ego in the Causal Body is, in consequence, not as yet dynamited by active spiritual energy, the latent divine powers have been germinating, the inherent powers are as yet unfructified. Metaphorically the Ego sleeps, as yet uncharged, unawakened by Monadic power. Gabriel has not yet appeared and spoken the microcosmic Word of Annunciation and so Mary (the Ego in the Causal Body) is as yet spiritually virginal. If the analogy is permissible, the Gospel account of the life of Jesus may be read as also the story of the evolution of each human being from the time of spiritual awakening (Annunciation and Nativity) to Adeptship (Ascension). The conditions for discipleship not yet being Egoically present, the Personality in its turn is as yet unawakened. In mystic terms, its lamp, like those of the so-called foolish virgins, is not yet lit. Thus in Personality, Ego and Monad, cosmic, solar and microcosmic evolution follows its normal course. John the Baptist, as the compelling voice of conscience has not yet been clearly heard preaching in ‘the wilderness’.

The absence of a logical explanation of the conditions and experiences of human life does not unduly disturb such spiritually and intellectually unawakened persons. They do not mind very much—if they ever think of it—that life does not appear to make sense. The thirst for knowledge, the divine discontent and the inexpressible longing of the inner man for the infinite have not yet been experienced. High idealism also is not yet present and thus far, in Monad, Ego and successive personalities, one may presume, the conditions for discipleship have not become apparent. The rule of life continues, not unnaturally, to be in considerable measure: each for himself and the devil take the hindmost.

Eventually, however, the microcosmic hour strikes. A mystery begins to be enacted within the individual. The Monad speaks the creative Word. The Ego hears and responds, and in due time, inwardly impelled, the Personality begins the great quest. Prophecies of the Messianic Age, followed by the call to repentance are heard. Gabriel, the Archangel of the Annunciation, personification of Atma as messenger of the Monad, announces the coming Nativity. Mary, the Ego in the Causal Body symbolically bows in assent and thereafter begins to be fructified by the power of the Divine Voice.

The Personality may not at first be very much aware of these changes for at this stage all is going on deep within the awakening Soul but the mystic Nativity, the Christmas of the soul, will occur, bringing to active life in Ego and Personality both spiritual wisdom and spiritual intelligence. Even so the Personality awakens slowly. Life after life the outer man increasingly responds to that inner call, the whisper of the Soul. A whisper indeed this in the beginning, difficult to hear, as if from a region, a distance so remote, later it will be heard fully, as John the Baptist within calls to the heights. Gradually, idealism increasingly assumes its place as a guide and a motive for living. Then inwardly and naturally impelled, the search for truth begins. The symbolical Quest of the Holy Grail is undertaken. One day, and probably before long, with Sir Galahad, the aspirant will affirm that he saw the Holy Grail, and heard a voice calling, ‘Galahad and O Galahad, follow thou Me’, as Tennyson wonderfully puts it.

The intellect is however far from inactive. The mind-brain experiences a yearning, a thirst for comprehension, enlightenment. The individual thus awakened can no longer float along any more, living helplessly amidst the mystery of life, lost in the maze of human existence. The demand for logic, for understanding, for knowledge, becomes stronger and stronger. Life must now make sense and there will be no more rest until this is achieved. Success is assured, for as a sentence in a book on Yoga states: ‘When once the desire for Self-realisation is experienced, the process has already begun’. Every sincere aspirant is thus moved from within.

As the process of spiritual and intellectual awakening or ‘birth’ continues, increased capacity to help others is developed. This culminates in a consciously formed deathless resolve: for the atmic will is now beginning to affect the mind, the body and the heart. With Ramaswami Iyer^{^[76]} the aspirant says: ‘I will find the Mahatma or die’. So also Tensing Norkay affirmed on that very last morning when he and Sir Edmund Hillary awoke on the full moon of May ready for the last stage of the ascent of Everest, lofty and icy cold, before them, ‘This day I will reach the summit or die’. So also the deathless resolve of the Lord Gautama Buddha who whilst all slept—beautiful Yasodara, possibly with little Rahula in her arms, and the maidens and servants all asleep—rose, resolved, stole forth on tip-toe, called for Kantaka, his horse and Channa, his charioteer, and rode forth leaving behind all he held most dear, save truth itself. Channa held the nostrils of Kantaka as the Lord went forth to solve the mystery of human life. He cut off His hair and handed it and Kantaka back to Channa, resolved to find the cause and so the prevention—of human suffering. This resolve he kept until the end.

Such, in part, one may assume, are some of the conditions for discipleship—inward awakening, inward resolve and steadfast pursuit of truth. When they exist there cannot be much real choice concerning the acceptance of these ideals and this way of life, for the Monadic call, the Egoic response permit little or no real escape. From then onwards, ‘There is no other path at all to go’.

Thus another condition for discipleship is met. It might be called ‘total commitment’—perhaps the very key to success after awakening. Total commitment, holding nothing back, and without thought of reward, is, one would assume, a decisive attribute. Another essential would surely be sincerity. Any form of hypocrisy or pretence in seeking the Path whilst perhaps better than not seeking it all, would certainly delay progress, for sincerity in seeking the feet of the Master implies that one goal, one purpose for living is being followed in uttermost truthfulness. Systematic self-discipline and self-training would then also be essential, a form of yoga being practised as a part of life.

Fortunately, as long ago the sweeper is said to have found that day in India, no sincere aspirant is ever alone in his quest, for from the time of his awakening his Teacher watches over and awaits him. However lowly in his outer life, like the Lord Buddha in the story, the Master-to-be discerns in an aspirant the conditions for discipleship. In darkest failure, as long as he never gives up, and in light and in victory, as long as he is not proud, the Master is with the neophyte, guiding and inspiring him.

Such, in part, one leams, is the Path of Discipleship, open today as always, and such in outline are some of the attributes in those who hear the Master’s call, ‘Follow Me and I will make you fishers of men’. Scriptural accounts of prophecy, preaching in the wilderness, Annunciation and the Nativity of a Saviour of men can be regarded, I suggest, as allegories descriptive of the approach to and entry upon the Path.

The Theosophist, Vol. 88, August 1967, p. 319

165
A Theosophical View of Christmas

At Christmas time Christians throughout the world celebrate the birth of the Christ child in Bethlehem nearly 2000 years ago. In the Theosophical Society, where we seek the mystical meaning behind the teachings of world faiths, we celebrate also another birth, not limited to time, but which perpetually occurs. We celebrate the birth of the Christ in all Nature and especially in the human race.

I refer to the mystical birth of the Christ-child in the heart of the individual man. As the time approaches at which his long pilgrimage towards perfection will be completed, and he will become the Christ in His triumphant achievement of ‘perfection’, there occurs in the aspirant a great change, an inward birth which is the awakening of the hitherto latent Christ-consciousness in him. This is referred to in mystical Christianity as the birth of the Christ-child in man, that which St Paul yearned to bring about in the hearts of his converts. In this Christmas article I wish to present a mystical interpretation of this birth in the individual, and of the stages of growth which follow it as portrayed in the gospel-drama of the life of Christ.

The first stage is the birth of the Christ-child. This means that the neophyte becomes ‘as a little child’, feeble (from the worldly point of view), innocent and pure. This state of feebleness and innocence represents renunciation of the riches and rewards of this world, the attainment of complete dispassion. In this sense the neophyte becomes a little child, caring no more for the earthly treasures which his fellow men are seeking. When this great renunciation is made—actually it is effortless, the transient losing its hold on him as he awakens to the eternal—by a strange paradox, as the story tells, the kings of the earth unite to lay their treasures at His feet. In other words his material needs are always provided for; possessing nothing, he is never in need.

Thus having in himself experienced spiritually a new birth, he is received in the inner worlds into the august presence of the ‘just men made perfect’, those who have gone before and have reached the goal. Before Them, and at the hands of One of their number, he receives his spiritual knighthood, that true accolade, of which all outer knighthoods are but the shadow and symbol. At the touch of the thyrsus, he awakens to the knowledge, the living experience, that life is one.

Then he is a free man, free of home, of family, of race, as Mary the Mother of Jesus learnt. For when chiding Him for His absence from home, she received in the temple the gentle rebuke: ‘Wist ye not that I must be about my Father’s business?’

As gradually He realizes the fruits of the new birth, and experiences increasingly the living fact of the unity of all life, the portals of the second gateway open before Him. A further inner experience occurs, symbolised in the gospel drama by baptism in the waters of Jordan at the hands of John the Baptist. These are the waters of this world’s sorrows in which he, who would be a Saviour of man, must be baptised, that he may know and learn to relieve them.

Here we may pause for a moment, and note that the experiences of these great stages, five in number, are passed through in miniature in the lives of every one of us, as if to prepare us for the great experience which will one day be ours. Thus we also have our minor baptisms in the waters of the world’s sorrows, our temptations, our victories, our transfigurations, our Gethsemanes, as also our crucifixions. Courage is easier to maintain amidst difficulties, and self-control in happiness, if one remembers that these experiences are rehearsals, as it were, for the great events through which later we shall live. After sorrow comes power, and we are told that after Jordan new floods of power descended on Him; that the heavens opened, and He went forth into the world clothed with divine authority.

Then follow the great temptations in the wilderness, symbol of this world’s materialism and selfishness. The Initiate is tempted to misuse and debase His new-found powers by their exercise in order to gratify personal ambition and desire. Eventually He triumphs saying: ‘Get thee behind me, Satan’, and moves on to the right use of His power, to heal the sick, to raise the dead, and to perform many miracles. At this time also He begins to draw around Him as disciples, those whom He perceives to be approaching the Path of swift Unfoldment, which He Himself is treading and whom thereafter He guides upon the way. Then the third Portal opens before Him portrayed by the Transfiguration on the Mount.

The Mount is a much used symbol in the Bible, and refers to the higher consciousness, where alone Elijah could commune with God, Moses receive the Commandments and Jesus preach His great sermon, pray and be transfigured.

There He experiences a brief time of illumination and of peace. Side by side with others who have gone before and who recognise the divinity unfolding within Him, He sees the future, and, knowing that which awaits Him, voluntarily He moves down into the Garden of Gethsemane, symbol of the dark night of the soul, which all who seek the inner heights must know. It is often foreshadowed for many of us in the bereavements, betrayals, and lonelinesses, which we are called upon to endure. We should endure them bravely, and without bitterness, even welcoming them for they foreshadow indeed help to make possible—a great attainment.

In the darkness of Gethsemane Christ experienced the quintessence of loneliness. He saw His disciples sleeping around Him, no hand being outstretched to help Him in the hour of His need. Rarely, we are told, does a soul pass through this stage without a cry of anguish: ‘Couldst thou not have watched with Me one hour?’ Yet, despite the shrinking of human nature from the Cup, it is accepted. The God within triumphs over the mortal man. His will is surrendered to the Divine.

Follows the fourth great stage, the Crucifixion, which means the death of the personal self, the end of all separateness, so often achieved only with pain. Here the Initiate knows the deeper darkness of an hour when a gulf seems to open up between Father and Son, between life Infinite and life embodied. It is the greatest of all ordeals. The hour of hoped-for triumph becomes one of deepest ignominy. He sees His enemies exultant around Him, He is deserted, even betrayed by His friends and He drinks the bitter draught—another great symbol—of isolation, defamation and betrayal. He is utterly alone, naught bridging the gulf in which hangs his helpless soul. The Father, who yet was realized in Gethsemane, is veiled in the passion of the cross. Then from the heart which feels itself deserted rings out the cry: ‘My God, My God, why hast Thou forsaken Me?’

Why this last dread ordeal? Apparently it is necessary and must be experienced by all ere the triumphant goal is won; necessary because that goal is not only union, but identity with God; He must know God to be His very self, that He is the Eternal—the Eternal is Himself. Then He is able with full realisation to utter—free from all possibility of separateness any more—the mighty, liberating words: ‘I and the Father are One’.

The Resurrection symbolises the complete mastery of the lower self, freedom from the necessity of further rebirth, victory over death itself, having been attained. This is followed quite naturally by Ascension into full experience and conscious employment of His divinity and its powers.

The goal of human life at last is won. That which was born in Him at first ‘as a little child’ has grown to ‘The measure of the stature of the fullness of Christ’.

May this great truth which we celebrate at this, the Feast of Christmas, become manifest in our lives; may we know the joy of a new birth, and our feet be set upon the Path which leads to life eternal.

Theosophy in Australia, 3, 6 December 1937, p. 2

166
The Christmas of the Soul

A point of view concerning the Scriptures which, though extremely old, can seem quite revolutionary to orthodox Christians is that the four Gospels do not record the history of external events in time alone. Far more even than that, they also reveal eternal truths, whilst at the same time describing spiritual experiences of every human being. In this view the immortal story of the Christ life is seen as a universal life, your life and my life. Furthermore we can be aware of this after we are spiritually awakened or, as it is said, ‘reborn’, or born again.

This is a transforming experience. The ‘birth’ of a new outlook on life from within the soul occurs. A deepening intuitive sense of unity with God and with beings develops, and this leads to a Christ like life of self-surrender and sacrificial love. Thereafter this new found realisation dominates the thoughts, the motives, the words and the deeds of the outer man, and he becomes completely transformed, reorganised. Mystically he is said to be reborn, or as Our Lord said, ‘born again’. This is the Nativity within man, for which St Paul yearned when he wrote his converts: ‘I travail in birth again until Christ be formed in you’.

Let us examine the story of the first Christmas from this point of view. The Archangel Gabriel may be thought of as representing the innermost Spirit in man. Then his voice speaking the words of Annunciation would represent the spiritually creative and fructifying power of the divine self in man. Mary is the immortal self of each one of us in its vesture of light, rendered receptive. Mary listens to the power of the Spirit, and the Christ Child who, in consequence, is born of Mary is the Christ nature coming to power within man, the newly-awakened power of universal love and of that spiritual intuitiveness which reveals to the mind the oneness of all life and all living things. This interior birth is, indeed; immaculate, being wholly interior and spiritual; for in this reading of the gospel story Joseph represents the formal, logical, concrete mind of a well developed individual. Valuable though this legal power of the mind can be, it cannot give birth to the intuition. By its very nature it is mentally analytical and factual. The intuition, on the other hand, brings swift realisation of underlying principles and accurate premonitions which are independent of the action of the formal mind. Not the analytical mind but the immortal self, with its capacity for abstract thought, personified by Mary, alone is able to give birth to this intuitive power.

Where did all this wonder occur? In Bethlehem, and in one sense Bethlehem is the whole world itself, spiritual and material. The inn represents the accentuation of the outer material world which all mankind visits, and there stays awhile on the journey of life. ‘There is no room in the inn’. The fullness of the inn symbolises the attitude of the worldly mind concerned with time, place, and things to the most wondrous beautiful, delicate and real events. The worldly mind, the inn, is full of worldly interests, motives, activities and naturally and rightly so for a time. So the wondrous birth of the Christ consciousness cannot occur there.

In another sense the inn is the physical body; the stable represents the physical heart, and the manger is the chamber or vault or cave within the heart wherein the Christ consciousness of love and unity is born and ‘fed’.

The apparent poverty of the manger of a stable of an inn symbolises that renunciation of all desire for possessions which must precede spiritual rebirth. At His birth and throughout His life, the Lord of Love, who as the Second Aspect of the Trinity is the greatest of all, voluntarily chose to appear in the most helpless guise, an infant, and in the humblest of all places, a stable. In His manhood also He chose to be despised and rejected of men. He, who by a word stilled a raging storm, and whom legions of angels obeyed, could have shown His greatness at any moment. He did not do so. He surrendered and was murdered, and His body was publicly displayed to the mockery and scorn of mankind. Think what He could have done and did not. In His birth in a stable, and in that later humility and surrender, He actually displayed His mightiest power, and by the same method may every man. He thus taught the greatest spiritual truth, that life is fulfilled by renunciation. An old saying goes: ‘You must lose your heart and search for it in every quarter. When you find it, you will know it as the heart of all things’.

What then do the shepherds and the wise men from the East who brought their gifts symbolise? In one meaning, the shepherds are the highest qualities of the awakened soul, especially its protective, healing and nutrifying powers. When they are active, the soul is open to illumination, can see and hear the angels who symbolise the streams of spiritual power and wisdom descending from on high as messengers from above into the soul, calling upon it to recognise the oneness of life, the fact of the brotherhood of man. Hence the words of the angels’ song: ‘Peace on earth and good will toward men’. It is the dawning from above of both pure spiritual power and the vision of the oneness of life, promise of the later consummation proclaimed by the Christ: ‘I and my Father are One’.

In another meaning, the shepherds refer to those great shepherds of souls who are the perfected men of earth. St Paul writes of them as ‘just men made perfect’ and displays in many ways a knowledge of the mystical meaning of the gospel story. For, as I earlier quoted, he wrote in Galatians 4:19: ‘I travail in birth again until Christ be formed in you’. This can only refer to an interior nativity, a Christmas of the soul indeed.

The Magi from the East, traditionally three, may refer to the three aspects of the inner, immortal self of man, spiritual will, spiritual wisdom, and spiritual intelligence. Each of these parts of the soul of man is at that time sufficiently awakened to contribute its special powers or gifts to empower, guide and inspire the newly reborn one in the life into which it has now entered, the new and living way.

This mystical view of the nativity of Christ is also expressed by Angelus Silesius: ‘Though Christ a thousand times in Bethlehem be born and not within thyself, thy soul will be forlorn. The cross on Golgotha thou lookest to in vain unless within thyself it be set up again’. There again is a direct reference to the mystical nativity, the Christmas of the soul.

Theosophy in New Zealand, Vol. 38, No. 4, 1977, p. 81

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The Occult Significance of Christmas

The Bible stories, it has been stated, not only contain a record of historical events, they also reveal eternal truths and interior experiences and attainments of individual men and women. The central figure in the Gospel story, the Christ, mystically represents also the Divine in Nature and in man, the Christos within. The story which is told of the Christ is a universal one, being enacted within and by the Soul of every human being.

Christmas is a thanksgiving, and a remembrance of the birth in Palestine 2,000 years ago of Him who became known as Jesus the Christ. It is also the story of the birth of the Christ, age by age, within the human heart; it is a festival of spiritual birth, a call to the spiritual life. For humanity, the beautiful story of the Nativity describes in symbol the entry by the spiritually awakened man and woman upon the Path or way of holiness, the adoption of the selfless, dedicated, spiritual life. The Nativity of Christ represents the beginning of a new cycle, of whatever order.

There are three main interpretations of the Bible story—the cosmic, the Monadic and the occult or initiatory. In the cosmos, it describes the birth of a universe at the dawn of the Creative Day. In man, it describes his spiritual ascent or birth into a higher level of consciousness, and so a new and spiritual ideal of life. The festival of Christmas has been interpreted as a call to enter upon the ‘strait and narrow way’

(Matthew 7:14) which leads to life eternal. There are said to be four main keys and one clue to an understanding of the symbology used in the story of the Nativity. The four keys are: All true spiritual and intuitive perceptions first occur within oneself. Each parable dramatises experiences of the Soul. People described therein are personifications of the principles of man. All objects have a symbolical meaning. A clue is the impossibility of a physical virgin birth which is a cover or blind to turn away the profane from the great Mystery, concealing its inner meaning, and yet it is a clue which reveals the inner spiritual truth to those who can follow it. In making the impossible seem to occur, the authors arrest the attention of the student, warning him to interpret, not literally but allegorically—not as a physical event but as a spiritual revelation. The awakening to power of spiritual vision of Divine Love and Wisdom from within the Soul, is indeed the result of an immaculate conception and a virgin birth.

How to Interpret

Let us now look at the main actors in the great drama and the main objects stressed in in the story, but in order to interpret them and understand fully the meaning, we must remember that man is sevenfold—a threefold immortal, spiritual being, the Microcosmic Trinity, the Triple Self of man, manifesting through four mortal bodies of mind, emotion, vitality and flesh. Each of these seven parts of man is personified in the story of the Nativity.

Gabriel, the Angel of the Annunciation, represents the innermost spirit in man, the Divine Spark or Monad. The Creative Will descending from the Monad is symbolised by the lily in Gabriel’s hand. Mary represents the divine intelligence, the spiritual soul or Ego, which alone is able to hear the voice of the indwelling spirit. The Christ Child, who is ‘born’ after this inwardly fructifying power has descended, represents love and intuition. Since it is wholly spiritual, this interior ‘birth’ is indeed immaculate. These three then, Gabriel, Mary and the Christ represent the three-fold spiritual Self of man.

Joseph stands for the formal logical mind, and valuable though this power of the intellect may be, it cannot by itself give birth to the intuition. The tame, domesticated animals in the manger represent the emotions—purified, controlled and harmonised. When these are wild and untamed they endanger the Soul of man, but when tamed and trained they are well represented by docile domestic beasts of burden. The manger in the stable of the inn is the source of life and nutriment. It represents the Etheric Double of man, the container of the vital forces that keep the physical body alive, the latter being represented by the stable. These four then, Joseph, the animals, the manger and the stable symbolise the four-fold mortal aspect of man.

Other Truths

Let us now look at aspects of the Nativity in greater detail, and using keys of the Sacred Language, see what other truths are hidden beneath the veil of allegory and symbol. Bethlehem, where Christ was born, may be regarded as symbolical of the whole world of men, material and spiritual, and the inn the accentuation of personal material interest. It is thus correctly described as being ‘full’. Accordingly, ‘there was no room for them in the inn’ (Luke 2:7). The wondrous birth of the Christ consciousness cannot occur in the realm of the worldly mind, dominated—not unnaturally—by the pursuit of personal pleasures and the attribute of possessiveness.

In a deeper occult sense, then, the manger is the secret place of the Soul, where wonderful transformations occur. It is here that the birth of the Christ Child takes place.

Every world religion has as its heart its sanctuaries or centres of the Great Mysteries. To these, every earnest aspirant whose motive is utterly selfless, whose heart is pure, can find his or her way. There spiritual wisdom is imparted, the Soul is enlightened, its unfoldment is quickened and, when the time is ripe, the Great Initiations are bestowed. In this sense then the manger of the inn typifies a secret sanctuary, despised by the world as a resting place, yet it is there that the mystic birth occurs in the presence of the august assembly of the Adepts Who are the Shepherds of Souls, and it is there that the Wise Men come.

Renunciation

This story of the birth of the Christ Child in feebleness and poverty in the manger of a stable of an inn, symbolises the surrender of all earthly possessions and powers, for the Initiate surrenders all, lays aside all personal desires and emotions, and gives up forever all pride of possession. Thus is taught the great lesson of renunciation. Everyone who is spiritually newborn is selfless, detached and symbolically a child. The Lord of Love himself voluntarily chose to appear in the most helpless guise, an infant, and in the humblest of all places, a stable, surrounded by domestic animals. Yet the kings of the earth, the three Wise Men of the Bible story, came to visit the Babe in the stable and to lay their treasures—gold, frankincense and myrrh—at the Christ Child’s feet. Mystically interpreted, there are present at the First Initiation Adept sponsors (the Wise Men), and there then occurs a descent of Atma, Buddhi and Manas and the powers of each—symbolised by gold, frankincense and myrrh, the gifts of the Wise Men.

Symbol of the Star

The Wise Men were led to the inn by a star. The symbol of the star has many meanings, but in the initiatory sense it represents the Atma, the spiritual will, the forthshining spiritual power of the Initiate, and the shining symbol of the world’s great King, the One Initiator on this earth, in Whose name and by Whose power all Initiations are conferred. When a candidate reaches the portals of Initiation, the Star flashes forth to indicate the approval of this great Ruler of the world under the Solar Deity, the Great One Who is in charge of evolution on this earth.

Theosophy in New Zealand, Vol. 44, No. 4, 1983, p. 81

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Christian Theology and the Spiritual Needs of Modern Man

Our subject is at least fourfold since it includes consideration of theology itself, particularly Christian theology, theological doctrines and dogmas, developments occurring without and within the Christian Denomination and the ideal and underlying reality beneath the proclamations and practices evident in Christianity today.

The Nature and Origin of Theology

What then is theology, and how might one clearly define the central idea of Christianity? Three possible definitions are: a system of religious theory or observance founded upon an interpretation of Scripture; religious knowledge or belief about God methodically formulated and based upon the Bible as the Word of God; divinely revealed truths about salvation.

Dr Paul Tilich wrote, ‘A theological system is supposed to satisfy two basic needs: the statement of the Christian Message and the interpretation of this truth for every new generation’.

The Christian message consists of two fundamental convictions: Jesus Christ is the Son of God, and God sent Christ to earth to live as humans live, to suffer as humans suffer, to die for mankind’s redemption and gloriously to rise again. In the Fourth Gospel we read: ‘For

God so loved the world that He gave His only begotten Son so that whosoever believeth in Him should not perish, but have everlasting life (John 3:16). To these two doctrines, most nominal Christians assent.

How then did dogmatic theology arise? After the untimely death of their Lord, the Apostles and their immediate followers and converts carried on His work by virtue of His Power and His Voice, still actively at work within them, as have done and do many Christians today. Officially persecuted and martyred, betrayed and scorned by individuals, the early Christians held firm to their faith, which through them was transmitted to the world.

Unfortunately, this period of deep spiritual unity, inspiration, living experience, did not endure. Gradually it gave way to a process of crystallisation of the waters of living Truth into fixed dogmas and from this birth of theology and creed in the third and fourth centuries, sprang intolerance and sectarianism.

This was indeed a misfortune, for Christianity like all other Faiths is a way of life, not a theological system with which one must be in intellectual agreement. Indeed, one may, I suggest, legitimately challenge and even deny main doctrines and still be worthy of the title ‘Christian’.

Astounding Diversity

How many nominal Christians are there? Of two hundred and fifty thousand million or more people on earth, some eight and a half hundred million—one out of every three are listed as Christian. Of these, four hundred and eighty four million are Roman Catholic, forty one million Presbyterian and forty million Anglican or Church of England. Strangely enough, within these and many other denominations one finds such a diversity of belief that has developed amongst them in the last 2,000 years that it is now difficult to recognise that they all belong to the same Faith and acknowledged Lord.

Roman Catholicism remains, however, very definite concerning dogma. In the first week of July, 1968, His Holiness the Pope proclaimed an inflexible affirmation of traditional Catholic doctrine. In addition to the already accepted Apostles’ Creed (2nd Century), the Athanasian Creed (A.D. 361), the Nicene Creed (A.D. 381) and the

Statements in the Council of Trent (A.D. 1500), he proclaimed the following inflexible affirmation of traditional Catholic doctrine, but little changed from mediaeval days.

‘We believe in one only God, Father, Son and Holy Spirit, Creator of things visible, such as this world, of things invisible, such as the pure spirits which are also called angels. He is He Who is’.

‘We believe that in Adam all have sinned’. This repeats the pronouncement by the Council of Trent, which maintained that original sin is transmitted ‘not by imitation but by propagation’.

‘Because everyone is a sinner born, baptism should be administered even to little children ... in order that, though born deprived of supernatural grace, they may be reborn’.

‘We believe in the infallibility enjoined by the successor of Peter when he teaches ex cathedra (on matters of faith and morals) as pastor and teacher of all the faithful’.

‘In the reality itself independently of our mind, the bread and wine have ceased to exist after the Consecration so that they are the adorable Body and Blood of the Lord’.

‘We believe in the life eternal. We believe that the souls of all those who die in the grace of Christ, whether they must still be purified in Purgatory, or from the moment they leave their bodies, Jesus takes them to Paradise. They are the people of God in the eternity beyond death which will be finally conquered on the day of the resurrection when these souls will be reunited with their bodies. Those who refuse God will go to “the fire that will not be extinguished’.

Papal Infallibility

Since the First Vatican Council of 1870, it has been a dogma of the Roman Catholic Church that the Pope, when he thus speaks ex cathedra on matters of faith or morals, is infallible. The Catholic understanding of infallibility has been largely based on the several Scriptural passages in which Jesus enjoins the Apostles to teach all mankind. Protestant scholars on the question, argue that these texts do not prove or imply infallibility. What they say is only that Christ wanted the Apostles to teach his gospel, and that they had certain knowledge of what to teach. They had such unforgettable memories of all the main events and teaching of Jesus that they could not err in communicating to their audiences. Their infallibility was not of the theological but of the natural kind which is another name for unshakeably certain knowledge.

Another traditional argument for infallibility is that the Apostles in their teaching had the special protection of the Holy Spirit, and that the church is heir to that divine guidance. The particular infallibility that is claimed for the Pope is based, in part, on Jesus’ words to Peter in Matthew 16:18, ‘You are Peter, and on this rock I will build my church’.

The New Freedom

Revolutionary changes are now occurring both without and within the Roman Catholic Church as is well known. What followed Vatican II has been called by Catholics themselves ‘the most momentous upheaval of any branch of Christendom since the Reformation’. Instituted by Pope John XXIII and nurtured by his successor Pope Paul VI, changes directly affecting the life and worship of the world’s almost 500 million Catholics are taking place with overpowering suddenness, and these indirectly the attitudes of a thousand million or so other religionists around the world.

Birth control, mixed marriages, priestly celibacy and other controversial topics are now openly discussed in the church press. In reports of widespread disagreement within the Council of Fathers, the Christian of today has witnessed the crumbling before his eyes of the illusion of solid universal agreement among church authorities. The most controversial issue is, however, that of birth control. In an encyclical released last July, Pope Paul VI reaffirmed the traditional stand against contraception.

Another openly debated question, particularly in Holland, is whether priests should be allowed to marry. In 1966, a survey of 1700 of the nation’s 3000 priests showed 80 per cent in favour of choice in the matter of celibacy. Protestant-Catholic marriages in Holland are common, often celebrated in the presence of both a Catholic priest and a Protestant minister. Dutch non-Catholics no longer have to promise to bring up their children in the Catholic Church—as long as they teach Christian principles. Even inter-faith Communion is practised.

Are these challenges to authority and tradition to be regarded as merely a transient phenomenon? Apparently not and such a view is supported by the noted Catholic commentator Daniel Callahan in his book The New Church: ‘The new freedom is here to stay. Not all the condemnations that any anxious Pope or bishop could pronounce would make more than a momentary difference. For the new freedom is not limited to a small controllable elite, but is a genuine movement of the people, springing from a sudden and wholly unexpected vision of what the church can become, of what it must no longer be’.

One strange example of these developments is that in the U.S.A. alone, thousands of Catholics are forming their own religious communities. They and Protestants are giving up established religious rituals of their Churches in order to try to find God in what is referred to as the underground church. Ignoring the traditions of centuries these people seek to worship their own Lord in their own way, to bring joy and vitality to Church practices. More and more younger priests are willing to celebrate the new illegal Masses in small groups meeting in secret. Protestants usually join the underground as a way of escaping the pressures that established society brings to bear upon the organised Churches. Sometimes formal Liturgy is replaced by guitar playing, singing and dancing, discussions and formal dinners. In supposed consequence, attendance at regular parish Masses is said to be declining rapidly in many dioceses.

What then is essential to the Christian life, or further to the true religious life for mankind today? For answers, let us look at certain of these dogmas and developments in the light of Theosophy which is described as an esoteric synthesis of all world Faiths.

Original Sin

The Thirty nine Articles of Religion of the Church of England state that ‘original Sin standeth not in the following of Adam (as the Pelagians do vainly talk) but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek phronema sarkes, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God . . Again, ‘the condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will’.

The views thus officially stated are hardly acceptable to the student of Theosophy. For him, at the dawn of the emanation from the Absolute of the finite Universe, the Spirit of man embarks upon a great pilgrimage from pure spirit into densest matter—involution. In due course a return journey begins: Miscalled ‘original sin’, meaning the sex relationship of Adam and Eve, it is rather regarded as an inevitable concomitant of the involutionary process, and definitely not as a deliberately committed wickedness for which every human being has ever since been condemned to be born in sin. Whatever stain there may have been will ultimately be left behind and the fruitage will be preserved in the form of full knowledge of, and capacity to wield, the mightiest of all the powers in Nature and in man—the divine power to create universes and all that they contain. The whole process of ‘descent’, or involution, be it remembered, is a perfectly natural one. For a period it does bring suffering and degradation, but it cannot be truthfully described as a tragic ‘Fall’.

The Resurrection

With regard to the resurrection of the body of man, originally it was believed that the particles of the physical body of every man rose from the grave, were knit into a heavenly body and went to live up in the sky. The Resurrection of Christ, on the other hand, meant that Christ Himself did truly rise from death and took again His body with flesh and bones, at first untouchable by Mary Magdelene[77], but later touchable by St Thomas[78], ascended into Heaven where He stays until His return to judge all men.

One theosophical view that of macrocosmic resurrection is that evolution naturally follows involution. Human or microcosmic resurrection on the other hand refers to the ascent of man from the domination of matter to freedom therefrom in full spiritual realisation. The doctrine is, however, susceptible of various interpretations. Thus approached, the Monad-bearing Divine Life personified by Christ[79] of the Universe is emanated into matter of deepening degrees of density until the densest is reached where it is metaphorically ‘dead’ on the ‘cross of matter’ with its four directions of space and buried in a rock tomb[80]. Eventually, under cyclic law, this Life of the Logos embarks upon a journey of return to its Source. In the course of time, matter no longer imprisons Spirit which then transcends material limitations. The human Monads, or microcosms, follow the same dual path, participate in this liberation and in this sense the spirit of man, also personified by Christ[81], becomes resurrected not bodily but in terms of consciousness—or freed from the limitations both of the flesh and the egoistic principle in the mind. Such is one view of the resurrection of man.

Whilst this will occur for all human Monads in the course of evolutionary time, certain men evolve so far ahead of the Race that by living a particular mode of life, known as ‘treading the Path’ (of hastened attainment) and outgrowing the natural human egoism (ahamkara) they become freed or ‘resurrected’ not in but from the ‘tomb’ and ‘deadness’ of the flesh.

The Atonement

The doctrine of the Atonement by Christ for the sins of mankind and for all individuals who ‘believe in Him’ is also susceptible of a theosophical interpretation. The attainment of Christhood or Adeptship, for example, brings full and conscious realisation of oneness with the Christ-nature within every human being. The symbols of Christ as Bridegroom and the Heavenly Marriage are appropriately used to describe this interior unification. Oneness achieved, the ascended One pours forth into, and shares with, every human being His own perfected spiritual power, life and consciousness. In varying degrees according to capacity to respond, this enables the human being in bodily life to resist temptation, to renounce the world, the flesh and the devil and ultimately to realize his or her own spiritual selfhood as an immortal and an eternal being.

Thus viewed, the Atonement is an interior procedure, an atonement in point of fact. A transmission of light rather than a transfer of blood and an inpouring of spiritualised and perfected life. It is the shedding of wisdom, not of physical blood and water from the wounds of the Christ upon the cross.

One’s thought is thus lead to the Christ Indwelling, the interior Christ Principle and Nature (Atma-Buddhi) in every human being, the ‘Christ in you’[82] and ‘the God that worketh in you’ of St Paul. Our Lord Himself affirmed this, His unfailing Presence in man to his disciple, ‘I am in my Father and ye in me, and I in you’ and to all mankind in His last words upon the Cross, ‘Lo, I am with you always even unto the end of the world’.[83]

Moreover, this interior atonement does not prevent the operation of the Law of Cause and Effect nor wipe out the effects of the operation of karma upon those who have deliberately, wilfully and continuously sinned, does not wash their souls until they are whiter than snow, regardless of evil deliberately done.

The Christ Indwelling

This approach would seem to bring us near to the heart of Christianity, even of all religions, for the existence within man of the Christ Presence, is indeed man’s assurance of ‘salvation’ or ultimate attainment of Christhood. This divine ministration was declared by the Lord to be universal and implies in Him all-inclusive wisdom, love and compassion. One remembers His words, ‘And other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd’.[84]

Thus the Lord Christ Himself regards all beings as if they were His only child and this concern for all, we are assured, will never cease and He will not depart from the earth until every human being reaches Christhood, or is ‘saved'; for His ministration never ebbs but always flows, never declines but is always at its maximum. In this sense the term ‘Christ’ implies also a supreme wisdom and love operating as a function within the depth of man’s being, Christhood pertaining to the beyond which is also within, like the moon reflected in water or a flower in a mirror.

This view, however imperfectly here expressed, lifts our subject far above the limitations of dogma, doctrine and domination. One rises in thought to that level at which God and man exist as one, and the Lord Christ is revealed not only as a Divine Visitant to earth two thousand years ago, but also as an essential part of the spiritual Self of man, the Christ Indwelling.

Certain Christian mystics have carried the teaching further saying with Angelus Silesius,

“Though Christ a thousand times in Bethlehem be born And not within thyself,

Thy soul will be forlorn.

The Cross on Golgotha thou lookest to in vain,

Unless within thyself it be set up again”.

Temporal and Eternal Truths

Let us now consider a further theosophical view of the Gospel Story. This is that the scriptures and mythologies of ancient people are composed of allegories and symbols and are not intended to be read alone as literal and historical literature. According to this view, the Gospels not only tell the history of external events in time, but also reveal eternal truths such as the laws of being and the interior mystical experiences and attainments of nations and of men. The related incidents have both a temporal significance as history and in addition at least four timeless meanings, Cosmic, Solar, Human and Initiatory or concerning the Path Life and its attainments.

As we have seen, the central Figure in the Gospels thus also represents the Divine within all Nature and in man as the Christ In-dwelling, the Logos of the Soul. So the Gospel story is also enacted within and by the Soul of every human being, the Nativity of Christ, for example, representing a spiritual ‘rebirth’. In the Cosmos, the Nativity describes the ‘birth’ of a Universe, the dawn of a new Creative Day. In man, it describes his spiritual ascent or ‘birth’ into a new level of consciousness, and so a new and spiritual ideal of life, accompanied by the development or ‘gifts’, of hitherto hidden powers, the Christmas of the Soul.

I close with what I regard as an ideal Act of Faith:

‘We believe that God is Love, and Power, and Truth and Light; that perfect justice rules the world; that all His sons shall one day reach His feet, however far they stray. We hold the Fatherhood of God, the Brotherhood of man; we know that we do serve Him best when best we serve our brother man. So shall His blessing rest on us and peace forever more. Amen’ {The Liturgy of the Liberal Catholic Church).

Theosophy in New Zealand, Vol. 30, No. 3, 1969, p. 57

169
Christmas and the Soul of Man

The student of mystical Christianity sees timeless truths mirrored in the incidents of the life of our Lord, each of which has its cosmic, solar, planetary, racial, individual, psychological and physical significance.

The five great stages of birth, baptism, transfiguration, crucifixion and ascension symbolise successive phases in the inception, the evolution and the ‘perfection’ of life and form.

At Christmas time, Christians celebrate the first or opening phase. Mystically this is termed an initiation, which means a beginning, whether of a Solar System, a planet, a race or an individual life, physical, psychical, or spiritual.

All dawns, all births, all initiations are represented and as it were focussed in the mystery drama of the birth of the Christ Child in Bethlehem. The incidents, the environment, the conditions of that birth all have a profound esoteric meaning. The prophecies, the Annunciation, the great crowd of people in the city, the manger, the stable, the birth and the swaddling clothes, the presence of animals, Joseph’s trade and Mary’s purity, the shepherds, the angels and their song, the three pilgrim kings or Magi and their three gifts, the massacre of the innocents and the flight to Egypt—all these have their sevenfold significance.

In this article I offer a psycho-spiritual interpretation of the birth of the Christ Child which Christians celebrate at Christmas time. The manger of the stable of the inn suggests the extreme of unworldliness and simplicity and refers to the condition of mind and heart to which the individual has quite naturally come when a certain phase of spiritual evolution is entered upon.

Theosophically, this phase, which is a veritable spiritual rebirth, might be described as the awakening of the Buddhic vehicle and the dawning of Buddhic consciousness. To use an analogy from plant life, the birth of the Christ Child in the human heart might be described as the quite natural germination of the seeds of Buddhic consciousness in the Ego of man.

In Christian mysticism this is called the Christ consciousness because one effect of this germination upon the individual is the revelation of the oneness of all life. First in momentary flashes, and later continuously, the ‘newborn’ knows himself as one with all. As symbolised by the prophecies, this realisation has been slowly dawning upon him for several lives, but hitherto it has been largely an intellectual concept. Now it begins to be a living experience. The neophyte enters vividly into the life experiences of others. He shares their sorrows, knows as his own their joys, their hopes, their fears. He knows also that the fulfilment of his life is intimately bound up with the fulfilment of all life, not only human but animal, plant, mineral and angelic.

This self-unification with all life is called the ‘Christ Consciousness’ because our Lord displayed it to the highest possible degree. Such words of His as: ‘Inasmuch as ye have done it unto the least of these my little ones, ye have done it unto Me’: ‘Lo, I am with you always, even unto the end of the world’—these sayings describe the state of consciousness known in technical occultism as omnipresence.

Two great psychological changes quite naturally both precede and accompany entry into this state. They consist first of mental and emotional simplification and second of self-unification or the fusion of hitherto separated aspects of human nature into a unit, As a result of the first change, personal desire gradually disappears. The individual ‘wants’ no more. Emotionally and intellectually he becomes independent of externals for he has found a wellspring of life, of happiness and of truth within himself. His feelings become pure, white, still. His intellect is free of supposition, free of doubt, ‘simple’, calm, direct. Externally imposed creeds, dogmas, and beliefs influence him no more; his mind is established in recognition of—not obsession by—certain basic metaphysical formulae which has become for him the keys of life, his theosophia. The second change, of self-unification or the fusion of emotion and intellect into a single centre of awareness and action, quite naturally accompanies this.

Clear-minded and unified the individual has symbolically become ‘as a little child’.

This is an entirely natural process; it is the result of interior changes, of the unfoldment of the life within. It is therefore not forced. Indeed it seems doubtful whether it can be brought about artificially. Rather is it an inevitable occurrence, utterly spontaneous, perfectly natural, even thoughtless or at any rate thought-free. Tagore beautifully expresses the spontaneity of this change in his words: ‘He who can open the bud, does it so simply’.

Perhaps the most phenomenal concomitant of this condition of spiritual ‘budding’ is its physical result. The karma of material adversity begins to be outworn. As a result although no direct effort is made to obtain even the necessities of physical life, the ‘new-born’ is never in need. Although he works harder than before, his motive is not personal gain. He gives himself to, loses himself in a great cause. All his wants are supplied, sometimes in abundance. Symbolically, the kings of the earth unite to lay their treasures at the Christ Child’s feet.

What remains after this interior death and rebirth? That which remains is the individual centre of awareness. But the word individual does not imply separated Individuality. For one of the great experiences which follows the process of denudation is the progressive fading of the sense of separateness. A state of unity with all is entered, first, as already said, in exhilarating flashes and later as a permanent condition of consciousness.

This individual centre of awareness, this sublimated self-hood, displays three attributes or powers—those of intuition, reason and will. Intuition and reason are gradually fused into one and they, with the fruits of their combined activity, remain as constituent attributes of the newborn Self.

The third attribute of the Self consists of an awakened and burning will to know, to ascend, to conquer. This arises from fathomless depths within the centre of existence. Its presence and activity is experienced as a continuous and mounting determination to break all fetters, pierce all resistance to its own free, full and perfect manifestation. Once awakened it never sleeps. Although its decrees may not always be ratified in action, especially at first, such temporary frustration has no effect upon it. Ever the will to victory mounts to become the one increasing purpose of life, the one exalting power.

Though concentrated at burning-glass intensity in the individual, this will is known by him as impersonal, universal and in this resides its potency. Unconquerable, undiminished, pertaining to eternity, it becomes the fiery centre upon which individual existence is established.

Thus the One Will crowns, completes the three-fold centre of awareness in man, which remains when all else has been ‘slain’. Intuition, reason and the intellectual light which is the result of their blended activity—these, fused in and empowered by the fire of will, these remain. They also are symbolised by the three kings, whose gifts represent the powers of the three attributes of intuition, intellect and will.

Such is the condition of the individual in whom the ‘new birth’ has occurred. Such is part of the time-free significance of the great event which we celebrate at Christmas time. Every annual celebration has its extension into and association with the everlasting verities mirrored in the event in time. Year by year, the Christ Child is born in the hearts of individuals throughout the world. From the remotest ages, men and women have found and trodden the steep and narrow way, have entered in at the straight gate which only opens inwards and leads to victory over death and ascent ‘to the right hand of the Father’.

The great outpouring upon the world which occurs at Christmas time quickens the evolution of all life in all kingdoms of Nature, hastens for all beings the time of new-birth. Thus every Christmas constitutes to all men a great spiritual opportunity. A gateway opens, a light beckons, angel presences minister to the soul, encouraging its response. The Initiates and Adepts Who have passed through draw near; for They are the Shepherds of Souls. The animal in man is irradiated by spiritual light and is therefore more easily sublimated. At Christmas time the individual and the race thus receive a spiritual stimulus under which if they choose they can move rapidly forward on their evolutionary pilgrimage.

The great essential would seem to be that the individual and the race should live up to their evolutionary position. He who passes through the great gateway forsakes those indulgences, habits and ambitions which he has outgrown. He responds to the call of the highest within him and of the higher life. He becomes ‘as a little child’ in purity, desirelessness and intellectual clarification. For this is part of the mystical meaning of the words of the Christ: ‘Unless ye shall receive the Kingdom of Heaven as a little child, ye shall in no wise enter therein’.

Christmas is a great reminder of these truths, an annual call to mankind symbolically to ‘sell all that thou hast and follow Me’. The majority of men ‘turn sorrowfully away, for they are of great possessions’. The few forsake all and follow Him. Thereafter He makes of them ‘fishers of men’.

Theosophy in Australia, 3, 6 December 1938, p. 4

170
The Life of Christ as Revelation of Ageless Truths

“Though Christ a thousand times in Bethlehem be born

And not within thyself, thy soul will be forlorn.

The Cross on Golgotha thou lookest to in vain

Unless, within thyself, it be set up again”.

- Angelus Silesius

What does Madame H. P. Blavatsky say to us concerning the historical Jesus of the four Gospels? In The Secret Doctrine [S.D.] it is written: ‘A thick film of allegory and blinds . . . covers the original esoteric texts from which the New Testament as now known was compiled ’ [Collected Writings Vol. 8, p. 210] ‘Jesus the Initiate(or Jehoshua)—the type from whom the “historical” Jesus was copied—was not of pure Jewish blood, and thus recognized no Jehovah; nor did he worship any planetary God beside his own “Father”, whom he knew, and with whom he communed, as every high Initiate does, “Spirit to Spirit and Soul to Soul”.’ (S.D. 1,631 [2-vol. ed.: Vol. 1, pp. 577-78]).

Referring to the Baptism of Jesus at the hands of John the Baptist she wrote: ‘The Baptism in the Jordan is the Rite of Initiation, the final purification, whether in sacred pagoda, tank, river, or temple lake in Egypt or Mexico. The perfect Christos and Sophia—divine Wisdom and Intelligence—enter the Initiate at the moment of the mystic rite, by transference from Guru to Chela, and leave the physical body, at the moment of the death of the latter, to re-enter the Nirmanakaya, or the Astral Ego of the Adept’ (S.D. Ill, 159). ‘As John (the Baptist) says of Jesus: “I indeed baptise you with water; but he shall baptise you with the Holy Ghost and with fire”.’ (S.D. II, 598). ‘The coming of Christ, then, may mean the presence of the Christos in a regenerated world, and not necessarily the actual coming in a body of Christ Jesus; thus Christ is to be sought neither in the wilderness, nor in the inner chambers, nor in the Sanctuary of any Temple or Church built by man; for Christ—the true esoteric Saviour—is no man, but the Divine Principle in every human being. He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and bum deep in the sepulchre of his sinful flesh; who has the strength to roll back the stone matter from the door of his own inner Sanctuary; he has the risen Christ in him’.

The Five Great Initiations

H. P. Blavatsky’s reference to the Baptism of Jesus in these terms may suggest that the five main episodes in the life of Jesus refer to the Five Great Initiations which are said to lead to the attainment of Adeptship. First would come the Nativity the birth the Christ-consciousness in the Initiate followed by the Baptism, the Transfiguration on the Mount, the Crucifixion and the Resurrection, which latter we are celebrating today and the Ascension to the right hand of God as the final attainment of the Spirit of man the stage of Superhumanity. So the Baptism I repeat, may refer to a possible revelation the experiences of the fully awakened spiritual Soul of an illumined man: his admission to a Sanctuary of the Greater Mysteries, his receipt there of the First Great Initiation-spiritual rebirth, should we say, or a mystical Nativity—and subsequent passage through the successive Degrees typified by Baptism, Transfiguration, Crucifixion and Resurrection and Ascension. Thus Easter time would be associated with the Fourth Great Initiation that of the risen Lord, and this may well refer to the state of consciousness attained by the Arhat or Initiate of the Fourth Degree—death of the delusion of self-separateness, final end of the excessive and imprisoning ahamkara, and the resurrection and final deliverance from that delusion. Such a one then abolished Individuality, the sense of a separate i-am-ness as Personality being transformed into the experience of i-am-all-ness, one with all. He is resurrected from the delusions and limitations of self-orientated, self-centred man.

The words used to describe these great events and particularly those relating to the Resurrection are very simple, beautiful and appropriate. Remember that the Crucifixion has occurred, which meant the end of the hope of the disciples that some great messianic power would be displayed and that Jesus would save Himself; for He did not. If we take the story literally, the body was buried in a rock tomb. Then came Easter Day, as it is now called. In St Mark’s Gospel we read: ‘And very early in the morning the first day of the week, they (the three Mary’s) came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre. And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted’ (Mark 16:2-6).

St Luke’s version does not quite agree with this account. He wrote: ‘And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments. And as they were afraid, and bowed down their faces to the earth, they (these men, I take it) said unto them, “Why seek ye the living among the dead?”’ (Luke 24:4-5). They then go on to say that Jesus is not there, but has risen from the sepulchre.

The Real Resurrection

The physical body may well be regarded as the tomb of the spiritual Self of man, and some mystics have suggested that the rolling away of the stone might imply that the Crown Chakram was opened to allow the full ingress and egress of consciousness without a break therein-one of the attainments of the Arhat, it is said. This interpretation may be going a little far, but it has been suggested that the rotating movement of this Brahmaranda Chakram might perhaps be referred to by the statement that the stone was ‘rolled away’. Attainment of freedom from the limitations of the physical body is said to be achieved by those who have passed through the Fourth Great Initiation—that of the Arhat, or Paramahamsa.

The Ascension

The Ascension brought the life of the Christ to a close and it is stated that He rose visibly into Heaven and to the right hand of God, doubtless meaning that He attained to full, conscious, intimate entry into the presence of—and, indeed, identity with—the Supreme Deity.

Here is a wonderful passage in one of the writings of St Paul concerning super-physical consciousness and the secrecy enjoined at Initiation: ‘I knew a man in Christ above fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such a one caught up to the third heaven. And I knew such a man (whether in the body or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter’ (II Corinthians 12:2-4). This suggests very distinctly the Theosophical teaching that man can have a consciousness free from the physical body, that he can ascend to the higher levels—the Third Heaven—and there receive the Rite of Initiation and learn that which may not lawfully be spoken of.

Ever Present and Omni Present

The unity of the Spirit of man with the Source of all Existence is clearly stated by Our Lord in His words: ‘I and my Father are one’ (John 10:30) and ‘. . . the Father is in me, and I in him’ (John 10:38). Pre-existence before birth is implied in the statement: ‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made’ (John 1:1-3). Jesus Himself spoke of His pre-existence: ‘And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was’ (John 17:5). ‘Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am’ (John 8:58). In a mystery beyond our comprehension, St Paul writes: ‘But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord’ (II Corinthians 3:18). These verses suggest that the Lord Jesus Christ was also the ever present and omnipresent Deity, the Word which ‘was made flesh, and dwelt amongst us’ (John 1:14).

Following on from that thought we come to the concept of the Avatar a visible, human vehicle on Earth for an Aspect of the Supreme Deity which is found in the Ancient Wisdom. In the Gospel story it is stated that at the Baptism the Heavens opened and a Voice spoke, saying: ‘This is my beloved Son, in whom I am well pleased’ (Matthew 3:17).

A Story of Evolution & Involution

The processes of involution and evolution are apparently clearly stated. Our Lord referred to them allegorically, I believe, in that wonderful Parable of the Prodigal Son, which would seem to describe the forthgoing of a Ray of the Spirit-Essence of man, the Monad, from its home to the outermost distances or ‘depths’. There this Ray becomes enclosed, imprisoned and restricted in matter of ever deepening density until in the story the Prodigal Son, who may be regarded as its personification, sinks so low that he hires himself out to a swineherd and eventually, as it says of him in the Parable, ‘he would fain have filled his belly with the husks that the swine did eat’ (Luke 15:16).

Our Lord also in His life, the first part of which would seem to imply involution, was born into a body, became more and more deeply involved in human affairs as He grew up, was killed, and was buried in a rock tomb. This possibly is descriptive of the forthgoing of the Monad and its descent into the mineral kingdom of Nature, whilst evolution is depicted by the Resurrection and the attainment of Adeptship. Thus the two processes of involution and evolution would seem to be portrayed in the life of Our Lord—His tribulations, the remarkable powers which He developed, the temptations over which He triumphed and then the Ascension, which St Paul describes as the attainment of ‘the measure of the stature of the fullness of Christ’ (Ephesians 4.13). May we not permissibly discern here an exposition of the idea of involution and evolution? St Paul accentuated this concept, describing especially the great evolutionary goal of man: ‘Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ’ (ibid).

Reincarnation and Karma in the Bible

Our Lord Himself—if those of other religions will excuse my saying ‘Our Lord’ placed the attainable goal of human evolution much higher, saying: ‘Be ye therefore perfect, even as your Father which is in heaven is perfect’ (Matthew 5:48). This is a mistranslation from the old Greek text and should read: ‘Ye shall be perfect, even as your Father which is in heaven is perfect’. Such a degree of attainment would be comparable to the stature of at least a Solar Logos, whether or not the Office is occupied, and would evidence an infinite unfoldment of the Spirit within. How may it be accomplished? According to the Ancient Wisdom, by means of successive lives on Earth. Is that idea to be found in Christianity—or rather, is it referred to in the Gospel story? Admittedly it does not have a very marked place in Christian doctrine. In fact, it is even denied in some passages of the Bible. Nevertheless, in the Gospel of St Matthew it is written: ‘When Jesus came unto the coasts of Caesarea Philippi, he asked his disciples, saying Whom do men say that the Son of man am? And they said, Some say that thou art John the Baptist; some, Elias; and others Jeremias or one of the prophets’ (Matthew 16:13-14). John the Baptist, by the way, had by then been beheaded. Later His disciples asked Jesus: ‘... Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the, Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist’ (Matthew 17:10-13). There we have a plain statement that Jesus regarded John the Baptist as a reincarnation of Elias.

What of karma, or the Law of Cause an Effect? According to the Gospel of St Matthew, Jesus said: ‘. .. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled’ (Matthew 5:18). ‘Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets’ (Matthew 7:12). Here we find support for, even a definite statement of, what we speak of as the Law of Karma.

The Path of Hastened Evolution

Do we find in the Gospels the concept of hastened evolution—that the whole procedure of the attainment of Adeptship can be speeded up by man; that the Kingdom of heaven can be taken by storm? Yes, 1 think so. Christ Himself exhorted those who were seeking the way of Truth to enter the Path saying: ‘... strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it’ (Matthew 7:14). We know that Jesus selected twelve disciples and gave them special training, as in the Sermon on the Mount and in the underlying meaning of the Parables, saying: ‘... Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables’ (Mark 4:11). This would seem to suggest a separate instruction to the disciples alone. St Matthew tells us that Jesus took His disciples apart and taught them (Matthew 20:17), and St Mark that ‘. . . when they were alone, he expounded all things to his disciples’ (Mark 4:34).

Is the idea which is to be found in the Ancient Wisdom, that there occur cyclic appearances of great Avatars—that a World Teacher comes periodically to all mankind—included in the Gospels? It would seem that Jesus affirmed this to be true in His own case, for He said: ‘And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd’ (John 10:16). That rises, does it not, far above the limited, orthodox view that there is only one religion, only one Saviour, and that all others outside of that religion are—I dislike using the word—heathen. Not so. ‘And other sheep I have, which are not of this fold’, Jesus told the people of His time.

The Nature of Love

Then there is the doctrine of the heart, the ideal of Buddha-like, Christ-like compassion. Verily, throughout His whole life Christ displayed a profound compassion, and affirmed this quality in Himself in such words as: ‘1 am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep’ (John 10:14-15). There is also that other wonderful and beautiful statement in St Matthew’s Gospel, where Jesus says: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light’ (Matthew 11:28-30). Even amidst His suffering upon the Cross which, literally, must have been almost indescribably great, He said of those who inflicted that suffering, appealing to His Father: ‘Father, forgive them; for they know not what they do’ (Luke 23:34).

There comes to my mind that wonderful saying of the Lord Buddha: ‘To those who scorn and revile me I will give the protection of my most ungrudging love, and the greater the measure of their hostility, the greater shall be the measure of my love’. One finds this same thought in the words of the Masters. In Letter VIII of The Mahatma Letters to A. P. Sinnett, the revered Master K. H. wrote: ‘. . . to crown all, human and purely individual personal feelings—blood-ties and friendship, patriotism and race predilection—all will give away, to become blended into one universal feeling, the only true and holy, the only unselfish and Eternal one—Love, an Immense Love for humanity—as a Whole! ’ Such statements surely reveal something of the nature of the heart of the Risen One.

Cosmic Power and Presence

Do we find in the Gospels the teaching contained in the Ancient Wisdom that the whole Essence of the Universe is manifested as the innermost Self of man? Is this over-powering, cosmic Entity or Principle there stated to be present in every human being, to be the intrinsic, innate spiritual Power within us all? Yes, I think we may safely say that the existence of a divine Intelligence, transcendent beyond the manifested world, immanent as the divine Life within it, the God in-dwelling, the ultimate inner light to be found at the very heart of the make-up of every human being, is affirmed in the Gospels. The terms ‘Logos’ and ‘Christ’ are used, I suggest, by the Evangelists in their presentation of these ideas. In the first four verses of the First Chapter of his Gospel, St John writes: ‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not any thing made that was made. In him was life; and the life was the light of men’. Jesus Himself said: ‘... I am in my Father, and ye in me, and I in you’ (John 14:20). I have always thought that to be one of the most wonderful and simple statements of the Divine Presence unifying all. ‘I am in my Father’, said Jesus, ‘and ye in me, and I in you’. St Paul expressed it thus: ‘Christ in you, the hope of glory’ (Collosians 1:27), and on another occasion: ‘My little children, of whom I travail in birth again until Christ be formed in you’ (Galatians 4:19).

Madame H. P. Blavatsky wrote: ‘. . . One and Supreme, the unborn and the inexhaustible source of every emanation, the fountain of life and light eternal, a Ray of which every one of us carries in him on this earth’ (S.D. 111:31 1). “‘Christos”, or the Christ-condition, was ever the synonym of the “Mahatmic condition”, i.e. the union of the man with the divine Principle within him’. These are very lofty ideas. Admittedly they are difficult of comprehension, and still more of realisation as an experience in consciousness. Apparently the Christ-nature in man cannot be contacted by thought alone. You cannot, as is our custom as human beings, think your way through into the Presence of the Christ within. Rather it must be experienced supra-mentally and then become part of one’s life.

True Religion

As one thinks thus of the Christ, both historical and within each and every one of us, all the turmoil which is going on within the Christian Faith today, all divisions, and all the questions, doubts and difficulties about dogmas, vanish from one’s heart and mind, for one becomes aware that what is really innate at the heart of the Christian religion and of other Faiths is recognition of the intrinsic Buddhic or Christ-nature of Principle as part of the Spiritual Soul or Reality of every human being. True religion has little to do with all of these divisions which exist, being a wholly interior procedure, as the word itself means—a binding back to the source. So the Avatar of some 1970 years ago is far more than a historical person alone, but is also—and even more—the ever-present Christ Principle, the universal Spirit-Essence, in each and every one of us.

The Atonement

Thus viewed, the Atonement is an interior procedure, an at-one-ment in point of fact, a transmission of light rather than a transfer of blood, and an inpouring of spiritualised and perfected life. It is an imparting of wisdom, not a shedding of physical blood and water from the supposed wounds of the Christ as His body died upon the Cross. So our thoughts are again led to the Christ in-dwelling, the interior Christ Principle in every human being, the ‘Christ in you’ to which Our Lord referred in His words: ‘I am in my Father, and ye in me, and I in you’. We may surely assume that His last words to His disciples in Galilee before his Ascension: ‘... lo, I am with you always, even unto the end of the world’ (Matthew 28:20) refer less to the historical Jesus and more, and perhaps wholly, to the fact that He in that sense—as the Principle within, pure and perfect Wisdom and Love—is indeed ever with us throughout eternity. It is said that out of His love He regards all beings as if they were His only child, and we are assured that this concern for all, this overshadowing love and protection and help for all humanity, will never cease and that He, the Great One, will not depart from Earth until every human being reaches Christhood, or is ‘saved’; for this ministration of the great Adepts Who visit and teach mankind never ebbs but ever flows, never declines, is always at its maximum. From within each one of us there is continually occurring, it is suggested, this transmission of light and love to help us on our upward pathway to that Ascension to which Jesus Himself attained.

Theosophy in New Zealand, Vol. 31, No. 4, 1970, p. 80

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The Threefold Nature of the Lord Christ

The Human Jesus

This evening, appropriately since we are within the octave of Xmas, in uttermost reverence we turn our thoughts to both Our Lord Jesus Christ Himself and to the great story of His life. As is inevitable with so vast a theme, certain difficulties present themselves. Amongst these are the numerous and differing guises in which the great Central Figure is presented. In passage after passage, the pure humanity of Jesus is insisted upon. He is born as a helpless child, must flee from an oppressor, is rebuked by His Mother and is tempted by Satan to self-indulgence and pride. He suffers the purely human weaknesses of weariness, sorrow, shrinks from pain and sorrow in Gethsemane, sheds tears of disappointment, and experiences thirst. On the Cross, He is said to know the temporary loss of realisation of His divinity, immortality and unity with God. True, these limitations were borne with heroic Fortitude and His will was always in the ascendant. Nevertheless, He is said to have endured them.

Jesus The Divine Being

In strange contrast to these very human experiences, Jesus is also portrayed as one upon whom had descended the Spirit of the Holiest. He is represented as a divine Being in His own nature, as possessed of and constantly wielding Deific powers. He can render Himself invisible, can walk on water, change water to wine and heal those apparently incurable—both in His Presence and at a distance. He duplicates and multiplies bread and fish so successfully as to feed five thousand from a small original supply, and leaves more of both foods afterwards than before. He can project a coin into the stomach of a swimming fish and cause a miraculous draft of fishes in water which had been fruitlessly fished throughout the preceding night. He brings His own crucified, long-dead body to life and frees it from a sealed rock tomb guarded by Roman sentinels. After having been dead and buried three days and three nights, He reappears in the world of men in solid bodily form which can be touched and even ‘asks for physical sustenance’. He is levitated, first on the surface of water and, finally, amidst great lights up to heaven at the Ascension. Despite the human traits, obviously far more than man is the Lord Jesus Christ of Nazareth. As Philosopher and Sage, He not only reveals the sublimest wisdom but proves Himself a most astute debater, putting the cleverest Jewish brains to defeat, avoiding legal traps and even causing His opponents to be caught in their own snares.

Above and beyond these superhuman traits and powers He is also and at the same time clearly regarded by the Evangelists and Apostles, especially St John, as no normal inhabitant of our Globe; for He is presented as a Divine Visitant, a ‘descent’ of God upon Earth, a manifestation in human form of no less a Being than the Creator of the Cosmos and all that it contains and will ever produce. For them and especially for St John, He is the ‘Word by whom all things were made’ (John 1:2).

Clearly, then, the student is in the presence of a profound mystery, and must seek to comprehend One who on some occasions appears to be very human, a man amongst men, on others superhuman, and yet is in essence and reality wholly Divine.

The Christ Within

The mystery is deepened by the writings of St Paul amongst the Apostles, who presents still another, entirely different and even more mystifying concept of the Christ. Not only an external, historically existent Super-human personage, not only a Divine manifestation in human form, is the Christ of St Paul. He is also a Deific Power and Presence, latent, embryonic, waiting to be born within all men (Galatians 4:19). Thus in our Scriptures the birth of Christ is not regarded only as a historical event occurring at a certain place, in a single hour of time, but as an interior, ever present and continuing reality, a universal Nativity as immediate as the birth of one’s own son.

In consequence one asks whether the Lord Jesus Christ can possibly have been each and all of these? Did the Creative Word actually become manifest as Jesus Christ for thirty or more years? Did the Logos appear as Man in Palestine some 1,974 years ago? If so, how then can that brief self-revelation by the Supreme Deity be identifiable with an aspect of the spiritual nature of every man?

Such is the problem before us, and such our study together. The method I have chosen is to take each of these three Aspects of the Christ—the Cosmic, the Mystic and the Historical—and to consider them separately.

The Cosmic Christ

We first concentrate upon the Cosmic Being, the Word made flesh, the Supreme Deity, by whom all things were made. There can be no question as to the existence of this view. The identification by the Evangelists and Apostles, especially St John, of Jesus Christ with the Creative Logos or Cosmic Word is made clear in such phrases as:

‘In the beginning was the Word and the Word was with God and the Word was God’.

‘The same was in the beginning with God’.

‘All things were made by him; and without him was not anything made that was made’ (John 1:3-4).

Jesus identified Himself with the Creative Deity and was also identified by the Apostles in such phrases as:

‘I and my Father are One’ (John 10:30). ‘By seeing me you shall see and know the Father’ (John 12:45).

St. Paul writes of the Christ:

‘For in Him dwelleth all the fullness of the Godhead bodily’ (Collosians 2:9).

‘Thus the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory of the only begotten Son of the Father), full of grace and truth’ (John 1:14).

Of Christ’s own knowledge of his pre-existence as the Creative Deity we read:

‘And now, O Father, glorify us with thine own Self, with the glory which I had with Thee before the world was’ (John 17:5).

‘Jesus said unto them, Verily, verily I say unto you, Before Abraham was, I am’ (John 8:58).

‘I am Alpha and Omega, the beginning and the end, the first and the last’ (Revelation 22:13).

Such, in part, is the Cosmic Christ. Such is the image of the Supreme Being who is revealed in the New Testament as the Lord Jesus Christ.

The Mystic Christ

Now we may move on to consider the Mystic Christ as already referred to and try to comprehend the meaning of St Paul’s words:

‘Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you’, (1 Corinthians 3:16) and ‘Work out your own salvation with fear and trembling for it is God that worketh in you’ (Phillipians 2:12).

‘Christ in you, the hope of glory’ (Collosians 1:27).

‘I travail in birth again that the Christ be formed in you’ (Galatians 4:19).

In advance, let me say that Theosophy teaches that the Creator of the Universe is not away in some high heaven separate from that which He has created. He is also incarnate within His Universe, and in every being with in it. God is to be regarded not only as the transcendent Deity beyond and above all creation, but also, as the immanent Deity, the omnipresent ensouling Divinity within all that He has made. The Mystical Christ, ‘the Christ in you’ of St Paul, as the several questions indicate, is thus in no way divided from the Cosmic Christ. Indeed, the two are one; the Mystical Christ is that same Divine Presence and Power within every man. This knowledge helps greatly in solving the problem of the combined Cosmic and Mystical natures of Jesus of Nazareth.

The Historical Christ

Familiar to us all is the historical Jesus Christ, who in the Gospels—when read literally rather than as an allegory of the evolution of man to Superhumanity—is described as both human and divine. He is born as a little child in humble circumstances. His life is threatened by an evil King—Herod—who massacres innocent children in an endeavour to slay Him. He flees to Egypt and later returns to Palestine, where He early displays unusual powers. At His Baptism by John in Jordan, a great light envelops Him, and Divine authority is given Him by a Voice speaking from Heaven above. The Lord God of all, the Cosmic Deity, had descended upon Him and on occasions became manifested through Him as through a vehicle. Thereafter Jesus in His human nature is tempted, conquers and then embarks upon His wondrous ministry during which He is apparently sometimes both Jesus and the Cosmic Christ blended into one.

A third great experience comes to Him. It is His transfiguration on the Mount and this is followed by the agony of a hypersensitive human being in Gethsemane, arrest, trial, flagellation, mockery and unjust condemnation. The fourth major events then occur. He is cmcified on Golgotha, and His bodily death and burial in a rock-sealed tomb then follow. By miraculous power He is resurrected, reappears to His disciples and further teaches them. The fifth and final act in the great drama of the life of Jesus is then hereafter entered upon. It is His Ascension in clouds of glory back to the right hand of the Father (Luke 24:50-51). Such in part is the deathless Gospel story of the human being Jesus who displayed innate divine capacities and also became the temporary vehicle for the overshadowing second aspect of the Deity, the Cosmic Christ.

The Person of Christ

We are dependent upon tradition and legend for a description of the appearance of Christ. An old legend exists that, when St Peter was a visitor at the house of Pudeus, a Senator of Rome, his daughters Prassede and Pudenziana asked him what Our Lord was like, and the Apostle drew with his stilus on the handkerchief of one of the sisters.

The Basilica of St Prassede was said to have been built by St Helena, the Mother of Emperor Constantine to enshrine the likeness thus produced. Another legend is that of St Veronica’s veil which was believed to have received the imprint of the Face of Christ—as he toiled towards Calvary—in reward for her courage and love in wiping His face in the presence of a hostile crowd. An inscription as follows exists in the Church of St Nicholas of Myra at Worth Maltravers in England:

‘In the daies of Tiberius Caesar, Publius Lentulus being at that time president in Judea, wrote an epistle to the Senate and people of Rome, the words whereof were these: “There appeared in these daies a man of grate virtue named Jesus Christ who is yet living amongst us and of the gentiles is accepted for a prophet of truth: but his own disciples call him the Son of God: He raiseth the dead and cureth all manner of diseases. A man of stature somewhat tall and comely with a very reverent countenance such as the beholders may both love and fear. His hair the colour of a filbert full ripe and plaine almost downe to his eares, but from the eares downward some what curled and more orient of colour waving about his shoulders. In the midest of his head goeth a seeme or partition of his hair, after the manner of the Nazarites. His forehead very plaine and smooth, his face without spot or wrinkle, beautiful with a comely red, his nose and mouth so formed as nothing can be reprehended: his beard somewhat thicke, agreeable in colour to the hair of his head not of any great length but forked in the midst, of an innocent and mature look, his eyes gray, clear and quick. In reproving he is terrible, in admonishing courteous and faier spoken, pleasant in speech mixed with gravity. It cannot be remembered that any have seene him laugh, but many have seene him weepe; in proportion of body well shaped and straight. His hands and arms right delectable to behold. In speaking, very temperate, modest and wise, a man for his singular beauty surpassing the children of men’.

Thus from The New Testament we learn that The Cosmic, Mystic and Historic Christs were united and manifest in one great Being, who was Jesus of Nazareth, sometimes referred to as ‘The Great Galilean’.

Applied to our own times, this means that present and ceaselessly at work in each and every one of us is that Divine Power and Life which has been named ‘The Christ Indwelling’. The Christ Nature by which all things were created, was brought to fullest manifestation in Christ Jesus and will in due course also be brought to perfection in each and every human being.

Theosophy in New Zealand, Vol. 36, No. 1, 1975, p. 5

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The Hidden Light in Islam

Many illumined seers and divinely inspired philosophers succeeded the Prophet Muhammad, all contributing to the building of the new Faith of Islam. In philosophy they delved into the very being of the Supreme; they declared the One Absolute and proclaimed the unity of the human spirit with the divine. Indeed, the acute metaphysical brains of Arabia wrote the most marvellous philosophic truths.

Islamic mysticism, called Sufism, is that mode of religious life in which emphasis is placed, not on the performance of external ritual, but on the activities of the inner Self. It is asserted by Muslims that Sufism had its rise in Muhammad himself, and that all the religious orders trace their lines of succession back to him.

Sufi Concept of Meditation

The Sufi concept of meditation is a form of Self-concentration and Self-affirmation of deeply interior spiritual truths. He proceeds to contemplate the divine attributes. Gradually, his own consciousness melts away and he is ‘transubstantiated... in the radiance of divine essence, a state of mind described as the sweetness of home, to one who has not tasted it’. One Sufi, voicing the experience of all Sufis, said there were two kinds of contemplation:

‘The former is the result of perfect faith, the latter of rapturous love of God, for in the rapture of love a man attains to such a degree that his whole being is absorbed in the thought of his Beloved and he sees nothing else’ (Hujwiri).

The Sufi has a deep and complete enthusiasm for the impersonal immortality of the human soul, and for the annihilation of the personal self to be swallowed up in the everlasting ocean of Godhead, where he knows himself as part of the whole. The state of the Sufi who breaks through to Oneness is well described by Jalaluddin, especially in these lines:

‘In a place beyond uttermost place, in a tract without shadow of trace, Soul and body transcending, I live in the Soul of my Loved One anew’.

The Illumined Ones form a Hidden Brotherhood, or ‘occult hierarchy’, upon whom depends the order of the world. It operates in the invisible worlds. Below the supreme head (Axis) are five grades; from above downwards there are three Overseers; four Supports (Buddhas); seven Pious; forty Substitutes; and three hundred Good. They all know one another and act only by mutual consent. These are they who form the mystic heart of Islam, Sufism or the Wisdom Religion which had its origin in Persia so many hundred years ago.

Principal Sufi Thoughts

1. There is One God, the Eternal, the Only Being; none exists save He.

2. There is One Master, the Guiding Spirit of all Souls, who constantly leads His followers towards the light.

3. There is one holy book, the sacred manuscript of nature, the only scripture which can enlighten the reader.

4. There is one religion, the unswerving progress in the right direction towards the ideal, which fulfills the life’s purpose of every soul.

5. There is one law, the law of reciprocity, which can be observed by a selfless conscience, together with a sense of awakened justice.

6. There is one brotherhood, the human brotherhood which unites the children of earth indiscriminately in the Fatherhood of God.

7. There is one moral, the love which springs from self-denial, and blooms in deeds of beneficence.

8. There is one object of praise, the beauty which uplifts the heart of its worshippers through all aspects from the seen to the unseen.

9. There is one Truth, the true knowledge of our being, within and without, which is the essence of all wisdom.

10. There is one path, the annihilation of the false Ego in the real, which raises the mortal to immortality, in which resides all perfection.

Theosophy in New Zealand, Vol. 36, No. 2, 1975, p. 46

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Sufism—The Esoteric Philosophy of Islam

The more mystic aspect of Islam is known as Sufism, a word meaning ‘wool’, and possibly referring to the substance of the garments of the mystics of those days. H. P. Blavatsky, however, derives the word from the Greek root—‘Sophia’, meaning ‘Wisdom’.

Sufism is described as the Religious Philosophy of Islam, and the Islamic mystics or Sufis speak of themselves as ‘the followers of the real’ (al-Haqq, Truth). Sufism is described as that mode of religious life in Islam in which the emphasis is placed, not on the performances of external ritual, but on the activities of the inner self, in other words Sufism signifies Islamic mysticism.

The objects of the Sufi movement are stated to be:

(1) To realize and spread the knowledge of unity, the religion of love and wisdom, so that the bias of faiths and beliefs may of itself fall away, the human heart may overflow with love, and all hatred caused by distinctions and differences may be rooted out.

(2) To discover the light and power latent in man, the secret of all religion, the power of mysticism, and the essence of philosophy, without interfering with customs or belief.

(3) To help to bring the world’s two opposite poles, East and West, closer together by the interchange of thought and ideals, that the Universal Brotherhood may form of itself and man may see with man beyond the narrow national and racial boundaries.

The Origin and Some Teachings of Sufism

The Mysticism of the Sufis is based on the words: ‘All is from God. The universe is His mirror, all beauty is from Him, all love from Him’. This Wisdom flowered wonderfully in Persia and here are quotations from Jami, giving very beautifully an account of their mystical belief:

Of Deity they affirm:

“Thou Art Absolute Being; all else is but a phantasm,

For in Thy Universe all beings are one.

Thy world-captivating Beauty, in order to display its perfections,

Appears in thousands of mirrors, but it is one.

Although Thy Beauty accompanies all the beautiful,

In truth the unique and incomparable Heart enslaver is forever one”.

Jaluddin Rumi, the greatest Sufi poet that Islam produced says in his immortal Book Meshnavi:

“I died from the mineral, and became a plant.

I died from the plant, and reappeared in an animal.

I died from the animal and became a man.

Wherefore then should I fear? When did I grow less by dying?

Next time I shall die from the man,

That I may grow the wings of the angel.

From the angel, too, must I seek advance;

‘All things shall perish save His Face.’ Once more I shall wing my way above the angels;

I shall become that which entereth not the imagination.

Then let me become naught, naught; for the harpstring crieth

Unto me; ‘Verily, unto Him shall we return’.”

Meshnavi.

The Christian Idea of the Communion of Saints, and the far more ancient Indian, Buddhist and so theosophical concept of a Brotherhood of Saints exists in Islam.

These Saints form a sort of hidden or ‘Occult Hierarchy’, upon whom depends the order of the world. The supreme Head (Axis) of the

Hierarchy is the most eminent Sufi of his time. It operates in the invisible worlds. Below the head are five grades: from above downwards there are three Overseers; four Supports (Buddhas); seven Pious; forty Substitutes; three hundred Good. They all know one another and act only by mutual consent. The Four Supports pass round the whole world every night. Should they overlook any part, trouble will appear there. They at once inform the Head, who directs his blessing to the place.

The aim which the Sufis set before them is as follows: To free the Soul from the tyrannical yoke of the passions, to deliver it from its wrong inclinations and evil instincts, in order that in the purified heart there should only remain room for God and for the Invocation of His Holy Name.

I close with the Islamic affirmations:

La—Ilaha, llla Allah—There is no God but Allah!

As—Salam Alaikum—Peace be on you!

Theosophy in New Zealand, Vol. 41, No.l, 1980, p. 18

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Two Study Notes on Kabbalism

The Causeless Cause

The first five verses of the Book of Genesis a deeply Kabalistic work—describe the opening phases of the process of creation as follows:

1. In the beginning God created the heaven and the earth.

2. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

3. And God said, Let there be light: and there was light.

4. And God saw the light, that it was good: and God divided the light from the darkness.

5. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Originally, then, there was duality in unity, namely the Spirit of God (the masculine creative potency) on the one hand and the face of the deep (the feminine creative potency) on the other. Thus primarily there existed a dual Principle, a positive and a negative, Spirit-Matter. During the long creative night, which in Sanskrit is called Pralaya (rest), there was darkness upon the face of the deep. The whole of boundless space was dark and quiescent. Then it is stated, a change occurred. The Spirit of God, having emerged from Absolute Existence, moved upon the face of the waters. The ‘Great Breath’ breathed upon the ‘Great Deep’.

Occult Cosmogenesis thus teaches that behind and beyond and within all is the Eternal and Infinite Parent from within which the temporary and the finite emerge, or are born. That Boundless Self-Existence is variously referred to as the Absolute, the Changeless, the Eternal All, the Causeless Cause, the Rootless Root. This is Non-Being, Negative Existence, No-Thing, Ain (as the Kabalist says), an impersonal Unity without attributes conceivable by man. From That, the Absolute, emerged an active, creative power and intelligence to become the formative Deity of the Universe-to-be.

Thus, the Kabalist does not accept creation out of nothing, but rather the conquest of undifferentiated matter by a Creator Deity.

The Zohar or Book of Splendour

The Zohar—the accepted literary source of Kabbalism—is thought by some Kabalists to represent only a final edition of writings composed over a long period—so long as to make it seem possible that they still contain rudiments of the original mystical thought of Simeon ben Yohai to whom its authorship is attributed.

The work is written almost in the form of a mystical novel. Sometime before the fall of Jerusalem in 70 A.D. the famous Mishnah teacher, Rabbi Simeon ben Yohai, is represented as wandering about with his son Eleazar, his friends, and his disciples, and discoursing with them on all manner of things human and divine.

Before he died, it is said, he dictated to his son certain less secret portions of the esoteric wisdom or Theosophy of the Hebrews. The book consists partly of commentaries upon the Bible, especially the Torah (Law) or first five Books and is regarded by modem Kabalists as having been compiled in the early Middle Ages by a group of scholars and mystics then living chiefly in Spain.

The Zohar presents the idea of undermeanings in the Old Testament and refers to various methods or ‘keys’, using which a hidden wisdom will be discovered.

Seven Keys of Interrpretation

He who thus searches will find the Bible to be a casket of jewels with seven compartments; the possession and use of all seven keys are necessary for complete discovery of the hidden treasure. One description of these keys refers to them as the cosmogonical; the solar, which includes the planetary and racial; the microcosmic, dealing with the interrelationships between man and Cosmos; the psychical and spiritual, referring to the superphysical nature and evolution of man; the occult, which concerns the life and wisdom of the Sanctuary; the numerical; and lastly the verbal, giving the interpretations of the cyphers, hierograms and cryptograms of which the Sacred Language consists.

These keys, and the wisdom to which they give access, are not deliberately kept away from humanity. Indeed knowledge is never denied to those who seek it earnestly and with a pure heart. In the Scriptures of the world, truth can be discovered by the investigator who will work humbly and in conformity with the true methods of occult research, keeping that open mind which alone can receive the light of the hidden wisdom, ‘the mystery of the kingdom of God’, the gnosis, Theosophia. The Adept Teachers of the race, themselves having discovered the Sacred Wisdom, preserve and make available to inquiring minds the knowledge which it is their duty to guard throughout all ages and to deliver to the earnest seekers amongst mankind.

Theosophy in Australia, Vol. 55, Issue 1, January 1967, p. 320

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Study Notes on Kabbalism

THE KABALISTIC SEPHIRA, KETHER

IN its highest aspect, the first Sephira of the Kabalistic Tree of Life—Kether—is to be regarded as the active Logos, the Christos of the Fourth Gospel by whom all things were made. At the change from ‘chaos’ to cosmos, Kether is said to vibrate across the field of manifestation or to reflect itself in matter to produce a feminine or dyad, from which in turn all creation and all beings emanate, having been hitherto contained within Kether. The Archangel Head of the associated Hierarchy of Angels (Elohim) is severally named Metraton, meaning ‘beside (or beyond) the Throne’, Prince of Faces, Angel of the Presence, World Prince, El Shaddai—the Omnipotent and Almighty One—the Messenger, and Shekinah, this last being associated with the cloud of glory which rested on the Mercy Seat upon the Ark of the Covenant within the Holy of Holies.

Shekinah is also regarded as identical with Ain Soph Aur, the veil of Ain Soph, meaning pre-cosmic Substance or Virgin Space. The Order of Angels in Kether is the Chaioth HaQadesh, ‘Holy Living Creatures’. They are associated with the Kerubim, who are regarded as governors of the four elements in their highest sublimation. They would seem to correspond to some extent to the Lipika the Celestial Recorders or ‘Scribes’, the Agents of Karma, in Hinduism.

This Hierarchy is concerned with the initiation of the whirling motions by means of which primordial atoms or ‘holes in space’ are formed, presumably using the force which in Tibetan is called Fohat, the essence of cosmic electricity; for Fohat is also described as the ever-present electrical energy and ceaseless formative and destructive power in the universe, the universal propelling, vital force, the primum mobile, whose symbol is the svastika. In Kether are thus said to be the ‘beginnings of the whirls’, the first stirrings of the divine creative Essence. One of the chief duties of the members of this Angelic Hierarchy is to receive this Essence in Kether and carry it to the succeeding Hierarchy of the Auphanim or ‘Wheels’, associated with the second Sephira, Choknah.

UNTYING THE KNOTS OF IGNORANCE

In the writings of Spanish Kabalists of the Middle Ages, notably Abulafia, the idea is to be found that there are certain barriers which separate the personal existence of the human soul from the stream of cosmic life which runs through the whole of creation. A dam is said to exist which keeps the soul confined within the natural and normal borders of human existence and protects it against the flood of the divine stream which flows beneath it or all around it. This barrier also prevents the soul from taking cognisance of the Divine. Also, there are the ‘seals’, which are impressed on the soul in order to protect it against the flood and guarantee its normal functioning. These ‘seals’ may very well be the chakras, for self-liberation from the enclosing barriers is in Kabbalism, as elsewhere, referred to as unsealing the soul and as untying the knots which bind it. When these knots are untied, a return becomes possible from multiplicity and separation toward the original unity, and thereafter mystic liberation of the soul from the fetters of sensuality occurs.

Theosophy in Australia, Vol. 55, Issue 3, March 1967 p. 57

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The Path in Taoism

The great Chinese philosopher Lao Tzu, in his Tao-te-Ching, expounds this teaching in his own inimitable way. He arrived at the conclusion that the goal was to be no-thing, and evolved what might be called ‘the philosophy of no-thing-ness’. The ideals of this philosophy are those of the Sermon on the Mount. They are the very antithesis of modem competitive industrialism and economics, with their central doctrine: ‘Each for himself and the devil take the hindmost’.

Listen To The Old Philosopher Advising Selflessness, Obscurity, Retirement, Self-Emptying:

By governing the people with love it is possible to remain unknown.

By continual use of the gates of Heaven it is possible to preserve them from rust.

By transparency on all sides it is possible to remain unrecognised.

To bring forth and preserve, to produce without possessing, to act without hope of reward, and to expand without waste, this is the supreme virtue.

The thirty spokes of a carriage wheel uniting at the nave are made useful by the hole in the centre, where nothing exists.

Vessels of moulded earth are useful by reason of their hollowness.

Doors and windows are useful by being cut out.

A house is useful because of its emptiness. Existence, therefore, is like unto gain, but Non-existence to use.

Having emptied yourself of everything, remain where you are.

Here he speaks of modesty and simplicity, as exemplified in the masters of the wisdom:

The ancient wise men were skilful in their mysterious acquaintance with profundities. They were watchful like one who walks abroad. They were careful as one who crosses a swollen river.

They were retiring, like snow beneath the sun. They were simple, like newly felled timber. They were lowly, like the valley.

They were obscure, like muddy water.

May not a man take muddy water, and make it clear by keeping still?

May not a man take a dead thing and make it alive by continuous motion?

Those who follow this Tao have no need of replenishing, and being devoid of all properties, they grow old without need of being filled.

Here Is Lao Tzu’s Recipe For Inward Peace:—All things spring forth into activity with one accord, and whither do we see them return? After blossoming for a while, everything dies down to its root.

This going back to one’s origin is called peace; it is the giving of oneself over to the inevitable.

Now he speaks of the irresistible power of gentleness and abnegation of self:

Whosoever adapteth himself shall be preserved to the end.

Whosoever bendeth himself shall be straightened.

Whosoever emptieth himself shall be filled.

Whosoever weareth himself away shall be renewed.

Whosoever humbleth himself shall be exalted.

Whosoever exalteth himself shall be abused.

Therefore doth the sage cling to simplicity and is an example to all men.

He is not ostentatious, and therefore he shines.

He is not egotistic, and therefore he is praised. By displaying onself one does not shine.

By self-approbation one is not esteemed, In self-praise there is no merit.

He who exalts himself does not stand high.

He who, being in the light, remains in obscurity, will become an universal model.

As an universal model the eternal virtue will not pass him by. He will go back to the all-perfect.

He who, being glorious, continues in humility, will become an universal valley.

As an universal valley the eternal virtue will fill him. He will revert to the first essence.

The characteristic of Tao (God) is gentleness.

Orphanage, isolation and a chariot without wheels are shunned by the people; but kings and great men appropriate these same to themselves. For things are increased by being deprived; and being added to they are diminished.

That which people teach by their actions I make use of to instruct them.

Those who are violent and headstrong, for example, do not die a natural death.

He who is content can never be ruined.

He who stands still will never meet danger.

These are the people who endure.

To produce without possessing; to work without expecting; to enlarge without usurping; this is the sublime virtue!

Nothing on earth is so weak and yielding as water, but for breaking down the firm and strong it has no equal.

The Path in Taoism

This admits of no alternative.

All the world knows that the soft can wear away the hard, and the weak can conquer the strong; but none can carry it out in practice.

He who bears the reproach of his country is really the lord of the land. He who bears the woes of the people is in truth their king.

The words of truth are always paradoxical!

The kingdom, like a river, becomes great by being lowly; it is thereby the centre to which all the world tends.

That by which the great rivers and seas receive the tribute of all the streams, is the fact of their being lowly; that is the cause of their superiority.

Thus the Sage, wishing to govern the people speaks of himself as beneath them; and wishing to lead them, places himself behind them.

So while he is yet above them, they do not feel his weight; and being before them, he yet causes no obstruction.

Therefore all men exalt him with acclamations, and none is offended.

And because he does not strive, no man is his enemy.

TO SUM UP

The necessary qualities and the safeguards against the difficulties and dangers of enforced occult development are stated to be:

Vairagya, dispassion, renunciation, personal disinterestedness.

Viveka, discrimination, common sense.

Upeksha, the poise of indifference, as far as the Individuality and Personality are concerned.

Kenosis, self-emptying of self or continual outpouring of all available power, life, wisdom, knowledge and strength on behalf of all beings and all creatures.

All this implies self-forgetfulness, absorption in the welfare of others to the exclusion of self-desire, self-interest and personal ambition. The strange fact emerges that under the operation of a mysterious law not loss, but gain, is the result of the adoption of this motive and of a mode of life lived in uttermost selflessness.

Theosophy in New Zealand, Vol. 44, No. 1, 1983, p. 17

177
Yoga: Man's Pathway to Knowledge and Power

We are to examine together the basic principles of the greatest of all sciences, the science of Self illumination, the Science of the Soul of Man. Our purpose is to study a method of achieving spiritual awareness, maximum power, capacity, health and happiness. We seek also to hasten our progress to fulfilment of human life in the state of perfected manhood.

Can this be done? Theosophy says yes, and describes the means, which simply is by the practice of Yoga. Yoga means union, and is dual -philosophy and practice.

The philosophy of Yoga, stated in six postulates, is as follows:

(a) A distinction exists between man’s bodily Personality and his deeper Self, the Divine Spirit-Essence, the very core of his existence, the Spiritual Soul or Inner Self of man.

(b) The Spiritual Self of man is of the same Essence as the Spirit of the Universe or universal Spirit—the two being identical wherever manifested. Man Spirit and God Spirit are one spirit. Hence the brotherhood, not only of man, but of all life, because of identity of Source and inmost Essence.

Realization of this fact of the unity of the Spirit of man with the Spirit of the Universe in full consciousness is the supreme objective of Yoga. Hence its name. The yogi chants SOHAM, ‘I AM HE’.

(c) The universal Spirit-Essence is focused into an Individuality in man; this is man’s spiritual Soul, sometimes called ‘Ego’.

(d) This true Self perpetually unfolds its inherent powers. It evolves to perfected manhood by successive lives on earth.

(e) Karma assures justice and decides conditions of each life as man journeys onwards to perfected manhood.

(f) The process can be hastened and the normal condition changed so that Self-realization and Adeptship become established ahead of time. This can be done. The Kingdom of Heaven can be taken by storm. The method is Yoga as both knowledge and as practice. Such is the knowledge. A noble philosophy of life.

The Practice of Yoga. There are seven Yogas, each with its branch of the main Yoga philosophy, each with its methods, practice and objectives, the two main objectives being Self-discovery and experience of union with the One Self of All.

Hatha (Physical) Yoga. This aims at bodily mastery. One of its practices consists of the neutralization of the process of breathing through the right and left nostrils consciously. These are called sun and moon breathing, or positive and negative, and the object is their complete harmonization preparatory to Raja Yoga. Hatha Yoga gives bodily balance and control.

Karma (Action) Yoga. This aims at skill in action with recognition of the one Actor and doing all work as service rendered impersonally and in His name. ‘He who works prays’. Karma Yoga gives mastery over the power of action, and is suitable for busy people.

Laya (Will-Thought) Yoga, includes the arousing and direction of the Serpent Fire or Kundalini. It gives mastery of the powers of will and mind, and ultimately of all the hidden powers in man. Laya means to be ‘dissolved’ in God, like water in water, light in light and space in space.

Jnana or Gitana (Knowledge) Yoga, leads to Wisdom founded upon and distilled from knowledge and experience. It develops the mind and gives mastery over all the powers of the intellect, thus leading to the attainment of perfect comprehension. This includes the realization of that single Absolute Truth which is regarded as the source of all phenomena or perceptions in the Universe, e.g. the existence of One Life, One Being, One Reality. All notions of multiplicity are then known as unreal, illusory. Such is the special goal of Jnana Yoga—to know absolutely, completely to comprehend.

Mantra (Sound) Yoga. This gives mastery of voice, of sound and sound vibrations which can then be used for spiritual and occult purposes.

Bhakti (Devotion) Yoga gives mastery over the powers of human and divine love.

Raja (Kingly) Yoga. This accentuates consciousness, dissociates the Self from its vehicles, affirms and realizes Oneness. It gives mastery over all methods of Yoga, plus (the special) powers of discrimination and dissociation. It leads, as do all, to direct realization of the Spiritual Self and of its unity with the One Self in all.

To sum up and simplify for daily life, Yoga as practice implies regularly, deliberately, to turn one’s mind to the highest within one, to Truth, to Spirit, to God, to the Atmic Light, until merged therein.

Affirm: ‘I am not the body, I am the Spiritual Self. ‘The Self in me is one with the Self in all’. ‘I am the Self in all. That Self am I’. ‘I am rooted in the Eternal’. ‘I am self-shining pure Being. I am divine, immortal and forever at one with God’. ‘I am divine, fearless, imperishable and full of joy’. ‘I and my Father are one’.

The Tranquil Mind. Sooner or later, after regular practice, an effortless, thought-free mental equipoise is attained. Silence enfolds one as if the mind had become dissolved in its source.

One falls into a poised stillness of mind. This is not forced—it descends upon one and should not be disturbed. Then the mind is at rest in the ocean of Reality.

Gradually, a centre of radiance reveals itself, as a self-declaration of spirit is made.

This is the illumined state.

Entering this regularly, one taps the infinite source of Power within one, and gradually learns to express it with increasing fullness and beauty.

Such, in outline, is man’s pathway to power.

(From a public lecture delivered to the 68th Annual Convention at Wellington, December 1964, of the Theosophical Society in New Zealand.)

Theosophy in New Zealand, Vol. 26, No.l, 1965, p. 4

178
Zen Practice and Zen Consciousness

Our subject, Zen Buddhism, may, in simplified form, be defined as a method of self-regeneration of man by man. What is the origin of this rather strange word—strange to us and, stranger still, this Zen doctrine? It is taught that there is an original doctrine from which the Zen system originated. This teaching, promulgated in China by the Patriarch Bodhidharma, is called in Sanskrit Dhyana and, in the Chinese language Cha ’an. Zen is a Japanese development of the Chinese word Cha ’an—the original word meaning contemplation.

A tradition has come down to us that the Lord Gautama Buddha transmitted the Law in silence, mind to mind, not by words. This is really the secret of it. The Law was transmitted in silence to the first Patriarch, Arya Mahakasyapa, one of the Arhat Bikkhus or disciples of the Lord Buddha. It was then, in turn, similarly transmitted (again in silence) to the second Patriarch, who is known to us as Arya Ananda. And so it has come down through 28 Patriarchs, the 28th being Arya Bodhidharma, the first Patriarch in China; for Bodhidharma it was who took both devotional Buddhism[85] and Zen[86] to China. The succession still continues and we learn that the 33rd Patriarch was Hui Neng, who is known in China as their sixth and last Patriarch.

So, from time immemorial, it has been the practice of one Buddha to pass to his successor the quintessence of his teachings, and for one Patriarch to transmit to another the esoteric teaching, mind to mind and heart to heart. No words are needed, because there is a transmission mind to mind; and I imagine the problem is whether the recipient can pick up the message in his or her own heart and mind.

If we examine Zen we find that it is entirely impersonal, without a God, gods, goddesses, or any persons whatsoever. It is even without the Lord Buddha as a separated Personality, which would be a denial of Zen, strange though this sounds to us. As an illustration, a student monk is said to have asked Hui Neng, the Sixth Patriarch: ‘What things did Buddha think about Zen?’ Now, of course that is full of mistakes; it suggests both something separate and the process of thought. And in pure Zen consciousness there isn’t anything separate. So, in such terms, the question is completely wrong. The answer, from the Zen point of view, illustrates this very well I think: ‘There isn’t a Buddha, nor anything, nor thinking’.

This state of consciousness, if (standing ready to be rebuked or corrected) I may so describe Zen, is beyond all concepts or the exercise of the human mind. So there isn’t a Buddha from the Zen point of view, nor anything, nor thinking. I remember how, when I first read that reply, I began to get a glimpse of it all. Indeed, I was, for a moment, in a kind of shock. Thinking stopped; and this is the method, the way of Zen. Thinking suddenly stops, as if from a shock which blocks the train of thought. And it is in that moment of mental ‘standstillness’ (to coin a word) that ‘understanding’ comes.

So the objective goal put before Zen students, and indeed before all humanity, is ever more and more completely to realize this wholly indivisible and undivided essential existence as the basis or ‘essence’ of the universe and of every human being. The words of H. P. Blavatsky come to one’s mind: ‘That which has its centre everywhere and its circumference nowhere’. Note how this lifts our thoughts above mind to another, or non-mental, form of awareness. In Zen, ‘The sole reality in the universe consists not of a divine mind, not of a universal directing mind, but of the very abstract essence of these’. This is referred to by the Zen Masters as ‘the essence of mind’. And they go on to confuse us dreadfully at first because they refer to it as ‘empty’; they name it ‘the void’. All through Zen teaching one is being led gradually to this concept, this entirely supramental concept of the underlying basis of the universe—emptiness, so far as our minds can say. Zen is not, however, a worship of emptiness, for the basis of everything is not a void in reality, of course. H. P. Blavatsky affirmed that indeed it is not a void, but a fullness, and to those who enter therein, who even begin to catch a glimpse of it all, it is only empty when compared to this world of objects and things.

The discipline at Zen schools is designed to aid students and monks to divest their human minds entirely of all ideas of separate existences within the Cosmos. There aren’t any of these at that level of consciousness; for the whole idea of separateness is erroneous. Perhaps the nearest correspondence is that of white light. For us, nearly all light has colours, but the white light has no colour. That analogy is not wholly accurate, but perhaps it is a slight step toward divesting our minds entirely of the idea of separate existences.

The Zen ideal is, I conceive, to bring about within ourselves, not an intellectual understanding, which would be a denial of the Zen ideal, but a totally thought-free, mind-free, intuitive experience that the essence of mind is all and that all is the essence of mind. To realize this, every concept of separateness, of separate beings, separate intelligences, whether human, angelic, Adept, or divine—all must vanish, for these are all illusions. What remains (and this is difficult for us, particularly in the West where mind is so predominant) is indefinable and undifferentiated. This is a marvellous state to aspire to when once the flavour of it, and some realisation, however faint, brings it into a kind of familiarity so that you can find yourself, however partially, beginning to transcend separated existence.

How do the Zen Masters help their students? By contemplation, in silence, aided by some peculiar methods. They will tell a story, which you may follow quite well up to a certain point. Then quite suddenly there is a mental shock produced by an utterly ridiculous remark which has no place in the scheme of thought. And in that shocked state of the mind, the illumination can, it is affirmed, suddenly occur. These strange stories are called koans, and the Zen Masters use them to bring breaks in reasoning, acute surprises. An example: A man was being chased by a furious tiger; he was fleeing across a plain and came to a deep ravine. He went over the lip of the ravine, where he found only a rather thin root of a plant which was just strong enough to hold him.

There he was, with the tiger coming on. Then out came a mouse and began to gnaw at the root. But growing beside the root were some ripe, wild strawberries. The man reached out and took a strawberry. ‘How delicious!’ That is one example of a koan. There are many more and even better ones.

It is interesting and helpful to learn how the sixth Patriarch, Hui Neng, achieved his position. The senior instructor of the monks at the Tung Ch’an Monastery, Shen Hsiu, was the candidate for the office of the sixth Patriarch, because the fifth holder of the office knew that he was going to withdraw. So he instructed all who wished to qualify for the high office to write a stanza, or sutra, on the wall of the monastery. This sutra must illustrate the writer’s experience of the realisation of the essence of mind, or, as it is sometimes called, ‘Buddha Nature’. In the middle of the night, Shen Hsiu wrote his sutra on the monastery wall:

Our body is the Bodhi Tree and our mind the mirror bright;

Carefully we wipe them hour by hour, and let no dust alight.

I don’t have to tell you what a failure that was, since it was completely in the realm of objects and things and existences. The fifth Patriarch knew at once that Shen Hsiu had not realized his essence of mind, his Buddha nature. Now, at the monastery there was a poor boy, Hui Neng, an illiterate, whose work it was to look after the servants’ quarters and pound the rice. He heard of the stanza of Shen Hsiu and stole quietly into the monastery hall to look at it. He asked a labourer to read it to him. And then, Hui Neng, who had realized his essence of mind, his Buddha Nature, asked the man to write his own stanza on the wall. What did he dictate? Was it anything to do with things and people and separate existences? Certainly not, for that would have been a complete failure. Here is the famous stanza of Hui Neng:

There is no Bodhi Tree nor stand of a mirror bright,

Since all is void, where can the dust alight?

The fifth Patriarch read Hui Neng’s stanza and knew that he had realized his essence of mind and his Buddha Nature and that he was to be the next Patriarch. So he was appointed, and a very wonderful ‘teacher’ he proved to be. I strongly recommend The Sutras of Hui

Neng[87] as among the finest expositions of Zen.

This idea of no-thing-ness ought not to be too strange and difficult for us. There are certain incidents in our Scriptures which seem, to me at least, to be very Zen-like. By that I mean that there are strange and apparently inconsequent utterances, wonderful in themselves but having no relation to the preceding sequence of ideas. For example, you remember that when Moses was on Mount Sinai and had received from the Lord God the Ten Commandments, the Lord said to him, ‘Go down to your Israelites and tell them that I order them to live by these Ten Commandments’. So Moses (very boldly, it seems to me) said, ‘What name shall I use, O Lord, to deliver your orders?’ Then came the answer: ‘I am that I am’. Although almost meaningless, the answer is really quite marvellous in itself if we go to the very heart of it. ‘I am that I am’. I dare not comment except to say that it refers probably to the very inmost essence of everything. The story is a kind of koan.

Again, the Lord Christ said, ‘Before Abraham was, I am’. In terms of the mind, that remark does not seem to make sense, particularly grammatically. But if one meditates upon it, it can prove to be full of illumination. The incidents of the reappearance of the Lord Christ to the disciples after His resurrection include some surprises, for he first appeared, not to his mother, but to Mary Magdalene. At first she didn’t know Him. Then He spoke to her: ‘Mary! ’ And at once she knew Him and cried, ‘Rabboni! Master!’ Jesus told her to go and gather all the disciples together in an upper room and he would come. When he later appeared, one of the disciples would not believe it was He. You remember that Thomas said (I continue to paraphrase): ‘I will not believe that it is really you until I put my fingers in the wounds’. He was not rebuked:[88] ‘Very well’, answered Jesus. ‘Here are the wounds in my hands, my feet, and my side’. And Thomas came and put his fingers in the various wounds. What happened? Apparently he had a Zen-like illumination, for he cried out, ‘O Lord, my God!’

Clearly this was a sudden elevation into a very ‘lofty’ state of consciousness.

So also Yuddhistera, a disciple of the Lord Sri Krishna, who in His presence exclaimed, ‘Thou art not the Lord Sri Krishna! Thou art the Inner Ruler immortal, seated in the hearts of all beings’. Thus forms and separated persons vanish, and Life is realized inwardly and found to be always and everywhere existent. Evidently there is a level of consciousness in which the concept of someone else—some other individual cannot be accepted. Up to the threshold and lower subplanes of Atma there can perhaps be the idea of two or more united persons, two Egos or Monads, but the ‘higher’, or more deeply ‘in-ward’ you go, the less this is true. Eventually there is a condition of being and consciousness called ‘Buddha-knowledge’ in which personal identity is merged in a quintessence of ‘thusness’ which includes all without separate existences—Zen consciousness.

Let us recall the familiar diagrammatic presentation of the principles of man, which is nearly wholly fallacious because it suggests levels and vehicles of consciousness as being one above the other, while in reality all occupy the same space, in terms of conceptual thinking.⁵ At the physical level, one of the characteristics is our awareness of the existence of objects. This is true also at the Astral and Lower Mental levels, and as long as we live in this realm we cannot readily transcend the idea of separate objects.

When, however, we penetrate still more deeply to the core of our being, we come to the reincarnating Ego in the Causal Body. Now we are in the realm of abstract thought, where the sense of things begins to disappear altogether. We gradually withdraw, with whatever difficulty, from the limitation of objects toward realisation of that principle which is behind and within them. Then if we ‘move’ higher still, into our Buddhic nature, separativeness becomes less and less marked, and union becomes more and more obvious; but at this level there is something happening in our hearts and minds and we say, ‘We realise that there is but one life, one spirit-presence within and without all, having no boundaries’. Higher or deeper still, at the level of our spirit essence, Atma, we find—not union, because that suggests two things—but identity, One alone; only One. We are now getting very near, I presume, to the real concept of Zen consciousness which must be still deeper, at the very heart of all beings, where ‘there isn’t a Buddha, nor anything, nor thinking’.

If all the membranes enclosing all the cells of our bodies were to disappear, then all the protoplasm, which is the same in all the cells, would simply be seen as one undivided, unseparated wholeness. This faintly approaches the idea. It is not, I think, that the mind is put to sleep, but rather that it goes into a state of complete equilibrium in which it is neither creatively, positively active, nor wholly, negatively passive. It is like a still receptacle, for this ‘inner’ experience is entered when the mind becomes enfolded in stillness. And it is in that tranquil silence that the more deeply interior states of consciousness begin to be experienced, whether suddenly or gradually.

We can help ourselves to override mental habits by thinking and meditating quietly on such concepts as, say, ‘everywhereness’ or, as H. P. Blavatsky says, ‘that which has its centre everywhere and its circumference nowhere’. Admittedly, this is beyond all normal thought processes, except perhaps those of the higher reaches of the abstract mind, where it merges into Buddhi; and it is this merging, melting, dissolving, that is sought. One characteristic of Buddhic consciousness is ‘placelessness’, or ‘everywhereness’. Perhaps this is what the Lord Christ meant when He said, ‘The Son of Man hath nowhere to lay His head’. The ideal, I suggest, is to enter a state of everywhereness—placelessness—circumferencelessness—by sinking into a thought-free state and staying there as long as we can.

One of the difficulties of incarnation in our mortal bodies is that it imposes upon Egoic awareness all the limitations of the form world, filled as it is with objects—valuably, of course — but also with limitations. Our task is to transcend these limitations and realize circumferencelessness, everywhereness, homelessness, namelessness, nobodyness. The Zen idea, as I understand it, leads to the discovery that everywhere else is here; everytime is now; and that there is no such thing as outside or inside but only ‘allness’.

Thus Zen Yoga, as I understand it, is a means of learning to use the supramental levels of consciousness without the intervention of the mind. One has to avoid, override, and transcend the customary mental detour. Whether this comes as a result of a mental shock or gradually, there can be a moment when form and name vanish and one merges into a state where formlessness alone exists and one blends into something that I must not and cannot name. It is sometimes termed THAT, and one merges into the attributeless that. In order to do so, we have to overcome the habit of thinking about such Gradual School procedures as transcending the physical, emotional, and mental bodies and knowing oneself as the Spiritual Self, the Divine Self; for according to the Zen Sudden School one instantly is and knows oneself and all is undifferentiated, unparticled “THAT”. Thought processes fall into stillness and allow the Dweller in the universe to reveal Itself—in Its own terms, not in ours.

By daily practice, the Zen Masters tell us, we gradually escape from the habit of the mental detour and flash straight into the full realisation, as Hui Neng did, saying, ‘There isn’t a Bodhi tree nor a stand of mirror bright. Since all is void, where can the dust alight?’ Or, ‘There isn’t a Buddha nor anything or thinking’.

Zen is not a system of philosophy. It is not an argument about planes of nature, states of being, other kinds of existences. Rather it is entry into a state which the Zen Masters can describe only in one word—the ‘void’. But this ‘void’ of Zen is not of the nature of a black abyss, a bottomless pit. Rather it is vast and expansive, like space itself. Those who have entered it describe it as serene, all-pure, all-inclusive. It is not anything. When one is in it, it is said, the void is not a vacuum, not sheer emptiness, but a fullness. It is an experience in consciousness, a permanent bliss and happiness beyond normal human understanding. And after all, is not this what, in the ultimate, all intelligent people are seeking?

Zen, or Dhyana, contemplation of the Highest, is a way leading past brain consciousness, logical reasoning, sensory experience, and earthly happiness into an awareness of ever-unfading transcendental bliss. The human intellect cannot enter into or lead to such an experience of what we might call ‘wholeness’. The mind cannot realize that the universe, including all beings and all men, is rooted in an undifferentiated wholeness, totality, and this, I suggest, is the obstacle which only few are able to surpass; for it is a state of awareness in which the discursive intellect can have no part whatever. Nevertheless, this is the state toward which the world is tending. In modem literature, modern science, modern philosophy, we perceive indications that in certain minds this Zen consciousness is beginning to be experienced, or at least sought after and conceived.

Everywhere, throughout all systems of contemplation and mystic illumination there is this continual reiteration of the necessity for mental stillness—silence—in which the mind becomes enfolded as if it almost were dissolved into its origin. The Lord God speaks to the Psalmist: ‘Be still and know that I am God’. Thought, rightly directed, can lead to the gateway of this truth, but it cannot accompany the traveller through the gateway. Even as the gateway is approached, the activity of the mind tends to become increasingly reduced. At the very threshold the mind fades away, as if non-existent or no longer usable. Thereupon everything separate vanishes. Only wholeness remains. Apparently it is this phasing out or, could I say, fading out of its own accord, of the mind which must occur in Zen, and I venture to think in all dhyana, quite naturally, as if it ceased to exist.

Theosophy in Australia, Volume 59, Issue 10, October 1971, p. 280

179
Nature and the Holy Eucharist

At an open air celebration of the Holy Eucharist in Java, the author was greatly impressed by the response of Nature to the service.

Mass was celebrated in a garden high up on the slopes of Ardjoena mountain, named after Arjuna of The Bhagavad-Gita. The selected site for the temporary ‘church’ permitted a splendid view across a great plain to Mt Kawi and in the remote distance to Mt Semeroe.

In a talk after the service the author answered somewhat as follows a question concerning the extent and method of co-operation and communion between the Angels and nature spirits and the human participants in such a celebration.

All the five kingdoms of Nature—mineral, vegetable, animal, human and devic—are helped greatly by the celebration of the Holy Eucharist. Divine power is outpoured, great blessings descend, and are received by all beings and all life within reach of their influence.

The Devas and nature-spirits participate in the distribution of the sacramental blessing and power throughout their own ranks, whence it is finally released into those aspects of Nature with which they are variously concerned.

The understanding of this type of co-operation between Angels and men demands some knowledge of the indwelling power, life and consciousness in Nature. Such knowledge is largely a matter of inner experience. Under certain conditions of consciousness the Life aspect, for example, becomes objectively visible, though the vision of it can only be imperfectly translated into brain consciousness and words. It may perhaps be described as an all-pervading, glowing, white-gold life-force, present in every atom, crystal and cell. As one watches it, physical forms tend to disappear, and one sees instead a vast sea of golden life. Examined closely, this is found to consist of myriads of points of light connected by lines of force, the whole making up an apparently infinite glowing web or net-work of exceedingly fine mesh pervading all worlds. Each of these points is a source of life, almost a sun, within which life is welling up from a still higher dimension, and thence flowing along the great web to constitute the hidden life in Nature. This whole ocean of light is intensely alive, thrilling, pulsing as the life-force flows throughout all creation. All physical objects, as well as the air, earth and waters of the world are seen to be filled (though this word does not convey the fact accurately, because it suggests duality) with this life.

From a slightly different point of view this might be called the Sun aspect of Nature though in that the element of fire definitely enters. The Sun-fire can also be perceived in all natural forms, whether metal, jewel, flower, tree, animal or man, which then appear to be pervaded by and outlined in fire. In this state of consciousness one loses entirely the conception of the Sun as a separate globe shining in the sky, far away from the planets. The omnipresent Sun, the spiritual Sun, is gradually realized as Sun-consciousness is developed. Then one sees all Nature as part of the Sun. Deep down in the centre of the earth—returning to physical consciousness for a moment—exists a Sun-centre of fire and power, for the Sun is incarnate in each of the planets. In the higher consciousness the unity between these apparently separated manifestations of the Sun is realized. The whole creation is then known as one great Sun, all life as Sun-life and all beings as children of the Sun. All matter is seen to be aflame with the indwelling fire of the spiritual Sun. An inspired poet^{^[89]} truly sang:

Lo! Heaven and earth are burning, shining, filled

With that surpassing glory which Thou art.

Lost in its light each mortal weakness, stilled Each rapt adoring heart.

In this state of consciousness one may become aware in part of the eternal oblation, the everlasting celebration, which is the Eucharist of Nature. The whole Solar System is seen to be both altar and Host.

All matter gradually becomes permeated with Sun-life as the continuous consecration of the material aspect of the Solar System proceeds, the Logos pouring out His life that His Universe may live. That transubstantiation for which, by the appropriate ritual and word, the priest becomes an agent in a moment of time, the Logos performs continuously throughout all Nature, matter gradually becoming more richly charged with His power, life and consciousness. All matter, therefore, is holy, every particle becoming increasingly filled with divine influence as the morning of God’s day moves on to high noon. The Solar System is indeed a unit and that unit a veritable Host.

This brings us to the subject of our study, for these two celebrations, the temporal and the everlasting, are in reality one, the temporal being a localised and perhaps intensified manifestation of the everlasting, and doubtless assisting in its effectiveness each time it is performed. Thus the evolution of the whole of Nature is quickened every time the Holy Eucharist is celebrated, the degree of response depending upon the evolutionary stage. This response is relatively dull in the mineral kingdom, greater in the vegetable, still more so in the animal and greatest of all in self-conscious beings, such as Devas and men. At each celebration, the power of response is increased, and this is part of the great value to Nature of the Holy Eucharist.

This might be illustrated by likening Nature to a plant which depends upon sunlight for its growth and final flowering. If after many cloudy days, the sun suddenly appears in all its brilliance the life-processes of the plant are greatly stimulated, as the experiments of Sir Jagadish Bose so clearly demonstrate. If in addition the sun could be brought right down to the plant without harming it, and the plant actually receive into itself directly and individually an added measure of sun-power, sun-life and sun-consciousness, then its whole growth would be stimulated and the flowered state more quickly attained. So also all Nature, and especially man, to whom at Holy Communion Christ our Lord, the Sun as also the Son, draws near in His own person with all His spiritually quickening power.

Indeed the beneficent and quickening effect upon the indwelling life in Nature of the Presence of the Lord at the moment of consecration can be felt and even seen clairvoyantly for many miles around the Church, down in the depth of the earth and high up into the heavens. Everywhere within the reach of this influence, the golden glow of inner life increases in radiance, the indwelling consciousness is quickened and evolution is hastened on.

Nature spirits and Angels are similarly affected, the general result being to lift them nearer to the next phase of their existence. For their order is hierarchical, with group consciousness in the nature spirits, individualised intelligence in the Angels, and universal or ‘cosmic’ consciousness in the Archangels. Nature spirits on the threshold of Angelhood might be carried over, as it were, into the next kingdom by the influence of the Mass.

From these general observations, we may turn to the particular effects of this morning’s service. Nature-spirits began to assemble in the garden in large numbers even before the service began. Since services are held regularly here and they have come to know of and enjoy them, they were naturally attracted by the preparations, and by the intent of all concerned. As might be expected in this lovely land of luxuriant tropical vegetation, fairies and tree-spirits predominated in this assembly, though representatives of each of the four elements were present, the gnomes, including quaint manikins, resembling the wayang figures, the undines, the sylphs and the salamanders.

In addition certain official representatives of earth, water, air and fire consciousness and life attended, as at every celebration, contributing their special power and leading and directing the participation in the service of their people and element. This participation is most noticeable at the offertorium, in which all Nature joins with man in offering and surrender to the Lord of Life. The earth offering was very noticeable this morning. A mental, Astral and etheric funnel formed under the feet of the officiant and conveyed the power of earth into the stream of force flowing from earth to heaven; not infrequently, as this morning, this can actually be felt as an etheric trembling caused by the uprush of power from the earth. The priest and congregation can increase and intensify these offerings from the four elements, by deliberately evoking them at the offertorium and blending them with the human stream of love and worship which ascends to the Most High.

Each element thus contributes its offering, which blends with ours; likewise each receives in fullest measure the blessing which later pours down in response. Nature spirits absorb a measure of this power, which they take back to their own field of activity. There it is liberated to bless and quicken the evolving life, providing a far wider distribution and larger sphere of influence for the forces of the ceremony than would be the case without the co-operation of the Deva kingdom of Nature.

This morning the response from the mountains and mountain Gods appeared to me to be quite remarkable. First I felt the answer of Mt Kawi.^{^[90]} This mountain is a trinity in itself, the presiding Deva representing the first aspect and those of the two subsidiary peaks the second and third. Associated with each of these is a host of lesser mountain and landscape Angels, each responsible for a certain area of the mountain’s mass. In addition there are countless numbers of the spirits of the trees.

Furthermore, it seemed that from the very life and consciousness of the mountain itself, there came to be a distinctly perceptible response, especially at the moment of consecration. The presiding mountain Devas did not so much attend in person as direct their attention upon and into the celebration, participating from their stations at the peaks. The chief Deva directed into the church a stream of his life and consciousness and auric energies. These are dark blue to azure in colour, flashing with white fire and electric blue. This projected power enveloped the whole congregation, beautifying and enriching the superphysical edifice. This Deva appeared to be colossal in size and almost overpowering in force as if he were an embodiment of the power of the mountain itself, an incarnation of its consciousness.

The lesser Devas of this mountain and hosts of the tree spirits actually attended, joining the great company of the invisible congregation.

Response came also from the mountain on whose slopes we are assembled—Ardjoena.[91] The Deva of this peak seems very different in character from those on Mt Kawi; more aloof, more definitely First Ray and with a more concentrated power. The Kawi Devas shed upon us a friendly beneficent power; that of Ardjoena, whilst friendly, was more restrained and probably centred at a higher level of consciousness.

From other mountains far away to the west response and participation were observable, including that from One whom I later recognized as the great Deva of Boro-Budur.^{^[92]}

As Devas and nature spirits from near and far thus shared in our worship the celebration assumed a magnitude far beyond anything visible at the physical level. The effects of the service were far-reaching indeed and were immeasurably enhanced by the co-operation of the devic hosts. The darkness which still hovers over this land was sensibly diminished, making human life happier and easier to live. The value of the Mass to the world can hardly be overestimated. It is indeed a mighty instrument placed in the hands of man by the Teacher of Angels and of Men.

As I watched this invisible side of the Holy Eucharist, I was deeply impressed by the great reverence which the Devas displayed, especially at the moment of consecration, when the Power and Presence of the Lord descended in light amongst us, radiant like a sun, with the Host at its heart. The Devas bowed low at this descent, and there seemed to fall a deep silence upon them and upon Nature as the Lord of Life appeared. The Devas also joined with us in fullest measure in the adoremus and adeste fideles, their participation being far more vivid than ours, bedulled as is our consciousness by incarnation in the flesh.

Communion with the Devas, and this does not demand clairvoyance, greatly increases the power of response to spiritual influences, for it temporarily lifts one out of purely human and bodily limitations and enables one to experience a measure of the joy and freedom of the Gods.

Such beings are potent allies in all good work and are ready indeed to co-operate with all who will call upon them to share in the service of the One Will. Ceremonial, intelligently performed, is one of the most effective ways of securing their co-operation and of acquiring the technique of working with them; it also is a most effective means of evoking great powers and of directing them abroad to dispel darkness and to shed light upon the world.

Ceremonial, unintelligently performed, degenerates into mere superstition; hence the necessity for and value of Theosophical teachings concerning the true nature of ritual.

The Masonic Brotherhood is growing in numbers as members sense even whilst not actually understanding the power in their rites. An increasing number enter Co-Masonry where the inner truth is taught and followed. The day of powerful rituals is dawning, the day of conscious magic returning. We are even promised in the near future the re-establishment of the Ancient Mysteries. It is well, therefore, for those to whom such activities appeal, to study and to practise in preparation for the day most surely dawning when once more the ancient rites will be performed and once more Angels will walk with men.

The Theosophist, Vol. 55, September 1934, p. 631

180
Thoughts on the Symbolism of The Holy Grail

In all matters of symbolism each student interprets the symbols according to his or her own light, and I can only offer some ideas as they occur to me. Macrocosmically and externally, as it were, the whole Solar System is as a chalice filled with the wine of universal Divine Life, whilst for man the microcosm the Holy Grail and its ‘wine’ are within him, part of his very nature. The cup itself is said to be an emblem of the Causal Body, receptacle for spiritual Life, symbolised in its turn by wine. This inner spiritual Life, Buddhi in one aspect, wells up from the highest levels of human nature in increasing fullness as evolution proceeds, the process being hastened when the Path is successfully trodden.

The radiant body of the Inner Self was called by the Gnostics ‘The Robe of Glory’ and by the Greeks ‘the Augoeides’, meaning the self-radiant, Divine Fragment. At a certain stage of human unfoldment Buddhic Consciousness is attained or, symbolically, Divine Wisdom as wine fills the chalice of the Causal Body or vesture of light. This is the true Holy Grail, which is within us; for the quest of and the discovery of the Grail is an experience in the interior consciousness, Buddhic consciousness in Theosophical parlance—which means the vision of the One Life throughout the Universe and within every individual.

Many references to this experience are found throughout the literature of the Ancient Mysteries. The Gnostic Book of the Saviours, Pistis Sophia, says: ‘A higher power bringeth a Cup full of intuition and wisdom, and also prudence, and giveth it to the soul ’. The Psalmist writes: ‘I will take the cup of salvation and call upon the name of the Lord’. Evidently, this belongs to a very ancient symbology, coming down to us, doubtless; from the Ancient Mysteries of long ago and the Quest for the Holy Grail is the search for the Divine Wisdom and Love within the Higher Self of man.

The Grail legend, the supposed quest for the Chalice used by the Lord Christ at the Last Supper, may thus be regarded as an allegory of the Path of Discipleship and Initiation. If this is so, then Knighthood—being ‘dubbed’ or made a Knight might correspond to Discipleship, and finding the Grail to the First Great Initiation and experience of Buddhic consciousness. Thus read, the events and adventures related so graphically by Mallory in Morte d'Arthur and poetically by Tennyson in The Idylls of the King describe the interior changes which occur within aspirants, disciples and Initiates. King Arthur for example represents the Hierophant, the One Initiator, Earth’s Spiritual King. Each Knight of his Round Table would then personify attributes, qualities powers and weaknesses of the neophyte. Sir Galahad thus portrays absolute purity, Percivale faith and steadfastness in the Quest, whilst Lancelot and Tristram, at first the perfection of knightliness, appear to have fallen for a time under the allurement of sensuality, typified by Guinevere and Isolda respectively. Parsifal personifies the wholly successful, spiritually awakened aspirant who resists all temptation and attains to Adeptship, as portrayed by Wagner in his Opera of that name.

This view may be applied to the following passages from Tennyson’s The Idylls of the King, in which Sir Percivale describes the formation of the Round Table in England after King Arthur arrived at manhood and drew the young nobles around him in a circle:

‘Then the King in low deep tones, and simple words of great authority, bound them by so straight vows to his own self, that when they rose, knighted from kneeling, some were pale as at the passing of a ghost, some flushed, and others gazed, as one who waits half-blinded at the coming of a light. But when he spake and cheered his Table Round with large, divine, and comfortable words, beyond my tongue to tell thee—I beheld from eye to eye thro’ all their Order flashed a momentary likeness of the King’.

In another passage, Sir Percivale says:

‘Then on a summer night it came to pass, while the great banquet lay along the hall that Galahad would sit down in Merlin’s chair. And all at once, as there we say, we heard a cracking and riving of the roofs and rending, and a blast, and overhead thunder was a cry. And in the blast there smote along the hall a beam of light seven times more clear than day: and down the long beam stole the Holy Grail all over cover’d with a luminous cloud, and none might see who bare it and it passed. But every knight beheld his fellow’s face as in a glory and all the knights arose and staring each at other like dumb men stood, till I found a voice and swear a vow. I swear a vow before them all, that I, because I had not seen the Grail, would ride a twelve month and a day in quest of it until I found and saw it. ’

Actually only Sir Galahad saw the Holy Grail at this tone, though the others were deeply affected in a mystical sense. Then, according to Sir Percivale, the King, doubtless testing them, speaks as follows:

‘Then when he asked us, knight by knight, if any had seen it, all their answers were as one: “Nay, Lord, and therefore have we sworn our vows”. “Lo, Now”, said Arthur, “have ye seen a cloud? What go ye into the wilderness to see?” Then Galahad on the sudden, and in a voice shrilling along the hall to Arthur, call’d “but I, Sir Arthur, saw the Holy Grail, I saw the Holy Grail and heard a cry—O Galahad, and O Galahad, follow me”.’

The First Great Initiation is thus allegorically described as though an external instead of the interior event which it really is. As Christians drink from the Chalice at Holy Communion they also may catch a glimpse of the Vision Splendid, have their Souls refreshed and their thirst for the inner Light and Life quenched from the ‘fountain’ of the Spirit, Life and Mind of God. Thus also the vision of the Holy Grail may be attained.

The Theosophist, Vol. 88, January 1967 p. 251

181
Sources of World Ceremonials and Maximum Effectiveness in their Performance

As I prepare this article, I find myself led in thought to those very early if not earliest records of occultly purposed ceremonial, the ancient mysteries. These were enacted in time worn temples by the initiated Hierophants for the benefit of the candidate. ‘It was in the gloomy caverns of the Mysteries performed in Philae that the grand and mystic arcana of the goddess (Isis) were unfolded to the adoring aspirant, while the solemn hymn of initiation resounded through the long extent of these stony recesses’.^{^[93]} These beneficient institutions which existed at the heart of the civilisations of Egypt, Chaldea, and Greece, for example, were said to have been enacted for the instruction and the elevation of consciousness of their initiates.

Such, it is taught, were the chief spiritual purposes for the existence of the rituals of the mysteries and, therefore, of their continuing survivals—Freemasonry, ancient and modem, the ritual procedures of ecclesiastical services, the Orders of Chivalry, and, it would seem, the coronation of monarchs. These were, and still are, I submit, designed and performed in order to hasten the natural processes of spiritual, psychological, and cultural unfoldment—to increase the speed of the evolution of initiates. The true mysteries still exist, and Freemasonry is regarded by some as an unconscious witness to their existence in the past, for in its ritual there are traces of the old initiations, and, if interested, the Mason may find these as he reads The Egyptian Book of the Dead and other ancient writings. Thus, as suggested above, the purpose for which occult ceremonials are performed is to increase the speed of the evolution of initiates, and this is achieved by the three processes of physical, moral, and cultural preparations, successive degrees of initiation, and the training by which these are accompanied.

What then, is the ultimate objective? In terms of consciousness, it is realized oneness with the Divine throughout all nature and within the bodily Personality. This is the consummation of all spiritual endeavour, whether purely mystical, ceremonial, or an intelligent blend of both of these, for this extremely lofty state of awareness can indeed be achieved. Man-spirit and God-spirit are one Spirit. In Hinduism, God (Brahman) is affirmed to be ‘the Inner Ruler Immortal seated in the hearts of all beings’. Because of its paramount importance, this affirmation is referred to as ‘The Royal Secret’, ‘The Sovereign Truth’. In Freemasonry, it is alluded to as ‘The Lost Word’. In terms of transcendental consciousness, realisation of this unity with the Divine is the summit of all human achievement. As will later be discussed, words uttered and ritual-actions performed with will and understanding are capable of elevating the ceremonialist to direct experience of this sublime revelation.

Since it is affirmed that Freemasonry, including Co-Masonry,^{^[94]} is indeed a survival of the ancient mysteries, some explanatory references may be appropriate. The word ‘mysteries’[95] is derived from the Greek muo, ‘to close the mouth’, and every symbol connected with them had a hidden meaning. These sacred rituals were enacted in the ancient temples by initiated Hierophants[96] for the benefit and instruction of the candidates. They included a series of secret dramatic performances in which the procedures of cosmogony and nature were personified by the priests and neophytes. These are both explained in their hidden meanings to the candidates for initiation, and incorporated into philosophical doctrines. This produced a profound spiritual and psychological regeneration, as a result of which a new ‘birth’, a new beginning, and a new life were entered upon.

The Greek mysteries included the Dionysian or Bacchic, Orphic, Samothracian, and Eleusinian. They were ceremonial observances, generally kept secret from the profane and uninitiated, in which were taught by dramatic representation and other methods the origin of things, the nature of the human spirit, its relation to the body, and the method of its purification and restoration to a higher life. All ancient mysteries were regarded as the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect, and so potent as to be revealed with safety only to those in whom personal ambition was dead, and who had consecrated their lives to the unselfish service of humanity.

What was the nature of the personal revelations made to the candidates as they passed through the supreme experience of initiation? All writers, especially the initiates themselves, answer with one voice: ‘No one has ever revealed the nature of the sacred ritual’. Cicero (Roman philosopher and orator, 106-43 B.C.) was able, however, to write in his De Legibus (11, 14), ‘Though Athens brought forth numerous divine things, yet she never created anything nobler than those sublime Mysteries through which we have advanced from a barbarous and rustic life to a civilised one, so that we not only live more joyfully but also die with a better hope’. Pindar (Greek lyric poet, 522-443 B.C.) wrote: ‘Happy is he who has seen the Mysteries before being buried underneath the earth; he knows the end of life, and he knows its beginning given by Zeus’. And Sophocles (Athenian dramatist, 495-406 B.C.) wrote: ‘Thrice happy are the mortals who depart to the abode of Hades^{^[97]} after having seen the Mysteries’.

Such, as far as has ever been known, were the sacred institutions of old, and the validity[98] of their claim to possession of universal wisdom is attested by the most illustrious philosophers of antiquity, who were themselves initiated into the profundities of the secret doctrine, and who bore witness to its efficacy. Evidently, as one reads from various sources, those who were initiated into the great mysteries perceived a wonderful light. Purer regions were reached; sacred words and divine visions inspired a holy awe. Then the man or woman, perfected and initiated, free and able to move without constraint, celebrated the mysteries with a crown on his head, he lived among pure men and saints; he saw on earth the many who had not been initiated and purified, buried in darkness and, through fear of death, clinging to their ills for want of belief in the happiness of the beyond.

Signs are not wanting that the mystery tradition has in various forms survived through the ages and is tending to become more evident in modem days. In medieval times, passage through the stages of Page, Companion, Esquire, followed by the practice of Vigil, led to admission to the presence of the King, the receipt of the touch of the sword upon the crown of his head, and ‘dubbing’ or naming as a royally-proclaimed Knight. Interpreted according to the mystery tradition of which the Order of Chivalry is still an active survival, these achievements and experiences are descriptive of developments of progressions that occur within the spiritual self of the man or woman upon whom in entire secrecy initiation into the greater mysteries is conferred.

The King personifies both the interior ‘royal’ spiritual Will of man (Atma[99]) and the Hierophant by whom the rite of initiation is performed. By means of the touch of the sword upon the crown of the head, the occultly regenerating power is brought actively to bear upon the physical body of the newly initiated ‘Knight’, who, after requisite tests, has proven to be worthy of the privilege. The effect of this is to bring the inward kingly power—the Atma—into manifestation within the waking consciousness of the bodily person. When performed according to a well established religious ceremony, coronation may in its turn be regarded as a survival from the ancient mysteries, a ritual entry upon those more lofty stages of evolution that follow the attainment of ‘The measure of the stature of the fullness of Christ’.[100]

A Poet Laureate of England, Alfred Lord Tennyson—once said to have been an Initiate himself—describes the Ceremony of Knighting or ‘Dubbing’ as performed by King Arthur for members of his Round Table, itself a survival of the ancient mysteries. The Knight, Sir Bedivere, watching the ceremony, is made to say:

Then the King in low deep tones,

and simple words of great authority,

Bound them by so strait vows to his own self,

That when they rose, knighted from kneeling, some

Were pale as at the passing of a ghost,

Some flush’d and others dazed, as one who wakes

Half-blinded at the coming of a light.

But when he spake and cheer’d his Table Round

With large, divine, and comfortable words,

Beyond my tongue to tell thee—I beheld

From eye to eye thro’ all their Order flash

A momentary likeness of the King.^{^[101]}

Man’s search for truth may lead him along one or more of many pathways. These include ritual, or spiritual and occult ceremonial; profound inward contemplation and the practice of the seven forms of yoga; the study and application to life of the writings of the sages of old and their successors; and experimentation with the science of Alchemy, by which it is claimed not only minerals but man’s grosser nature or ‘base metals’ may be transmuted into the pure ‘gold’ of spiritual wisdom. Whichever of these pathways is followed, one truth eventually becomes clear to the student—namely, everything that is sought, be it power, wisdom, knowledge, or ‘gold’, resides within the seeker himself.

While external evidence for and manifestations of this one truth may valuably be studied, to be successful the search itself must be inwardly directed, for the pathway to the threefold (power, wisdom, knowledge) leads more and more deeply into the interior nature of every human being. The advice ‘Look within, there thou art Buddha’, and ‘Christ in you the hope of glory’,[102] are the directions which must eventually—and one may add, exclusively—be intelligently accepted. Man is indeed an epitome of the whole of nature, a model in miniature of the totality of the universe. Eventually the aspirant for truth itself ceases to explore the many outward-leading pathways and turns his whole attention within, to THAT of which he is an incarnation. Nevertheless, for certain temperaments—Seventh Ray[103], perhaps—both the discovery of truth and its declaration to one’s fellow men are most naturally and efficiently achieved by means of ceremonial worship and ministration.

This brings me to the second part of my title, for in the successful fulfilment of this beautiful and dramatic procedure, it is discovered that one principle and one alone is completely decisive in the full attainment of all ritual objectives. This is, that the officiant both knows the nature of the powers and intelligences involved, and with full intent and the application of his will performs his appointed task. To quote a kabalistic aphorism: ‘Ritual performed without Kawwanah[104] (full mystical intention or concentration) is like a body without a soul. A ritual performed with Kawwanah is as a fully ensouled vehicle’. Further, ‘He who serves God in the “great way” assembles all his inner power and rises upwards in his thoughts and breaks through all skies in one act and rises higher than the angels and the seraphs and the thrones, and that is the perfect worship’.[105]

In order that this ideal may be fully achieved, is it not evident that the performance of priestly actions in a perfunctory and solely habitual manner must entirely cease? Full intent based upon both knowledge concerning one’s office and realism in the fulfilment of duties should surely take the place of words spoken and actions performed without due attention to the significance of either or both.

The ritual gesture of making the sign of the cross may here illustrate the ideal. This continually repeated and very important ceremonial observance perfectly made with arms of equal length and strictly straight lines, combined with full realism based on dedicated will-thought, may justly be regarded as one of the most potent liturgical actions that is possible for a priest to perform. The highest spiritual powers may be both invoked and evoked, while all unspiritual beings, forces, and qualities are summarily exorcised—banished indeed—whenever the sign is thus correctly made. This realism applies equally to all other ceremonial movements. Eventually and ideally, the inner effects will then be fully produced at all levels, and no gesture will ever be perfunctorily performed.

The procedures of blessing incense and censing itself, whether of altar, church, or individuals, are also of great importance from these points of view. While the selected gums and other fragrant substances in incense have a harmonising influence, their effectiveness may be greatly enhanced by the process of a mystically intent blessing. Knowledge of the deeply interior and more external effects of the priestly action; the exercise in humility of the will-thought of the officiant to the end of effective consecration and benefiction; the fully conscious application of all that the sign of the cross implies: these—directly projected into the very substance of the grains of the incense as they are placed on the burning charcoal, and not just the smoke arising from them alone can very greatly increase the harmonising and purificatory effects of the act of censing.

The symbol of the cross and the ritual action—vertical and horizontal—of making it in the air may be looked upon from the following points of view: 1) As a visible force operating under a law which does not change during the active period from the birth and death (nativity and ascension) of a universe. 2) As a key to unlock a ‘door’ into the mortal mind of the ceremonialist leading to his direct perception of the force or energy, and of the law under which this force is made to function. 3) As a means of invoking and directing the same force so that a human purpose may be fulfilled—benediction, healing, and exorcism for example. 4) As a way of inducing a manifestation of the force both within the consciousness of the person who makes the symbol and as a vibrating power in the air, or the object toward which, by will and thought, the force is directed. 5) As a method of bringing the spiritual self or Christ Indwelling^{^[106]} in man into manifestation as a spiritualising power within the ‘temple’ or vehicles of consciousness—physical, emotional, and mental—of those present. 6) As a means of awakening into activity, and where necessary increasing the action and the function of a particular area, one or all of the bodies or vehicles of awareness and their substances (chakras[107]) and their corresponding nerve-plexuses and glands. This last applies more especially to the ‘seals’[108] or centre of soul-energy and communion (chakras) in the super-physical bodies, in the corresponding parts of the physical body, and also in the brain. 7) As an exorcising and harmonising agency in preparation for the benediction which is to follow the procedure of purification. 8) As a mentally held and clearly visualised symbol. This force-built cross then vibrates in its true colours (white, gold, and dark blue) in the interior of the head and thereafter throughout the whole body. Concentration upon this centre of divine energy outpoured through the entire Personality of the celebrant can be an aid in meditation upon the transcendent and Immanent Deity and its representation and presence within the spiritual and material parts of every human being.

The sign of the cross may indeed be regarded as one of the most powerful of all symbols which a human being can ever make and ceremonially employ.

An early reference to ceremonialism in the Bible is found in the instructions given by the Lord God to Moses concerning the erection of the Temple in Sinai. A most meaningful, ritually employed symbol then ordered consisted of the Jewish menorah or seven-stemmed golden candlestick. This emblem was said to have been constructed in accordance with divine guidance received by Moses on the Mount during the Exodus from Egypt.[109] Its decreed position in the Hebrew sanctuary suggests that it was not meant to serve as a luminary, since only the central candle was kept burning during the day. The other six candles were lighted from it, referring perhaps to the existence of that One Light from which all other lights proceed. Since, furthermore, the sanctuary was dark, having no windows, seven candles alone could not have provided the necessary illumination. Clearly, then, the golden candlestick was intended to be both an embellishment and a profoundly philosophical and occult figure, representing all septenantes in nature and in man. Unlighted, it indicates the concealed wisdom. Lighted, it symbolises wisdom revealed.

A symbol, when ceremonially used, may thus be variously regarded. It is, of course, made of a physical substance like metal, jewel, wood, or a combination of these. If especially consecrated for some religious purpose it may be ‘seen’ as a visible centre of and channel for invisible forces, in fulfilment of the purposes for which it was constructed and perhaps consecrated. In the latter case, every symbol should ideally be regarded and treated more respectfully, if not reverently, than other objects not constructed and used for valid ceremonials.

A deep study of the Deity as the presiding and directing intelligence of a single Solar System such as our own with its sun, planets, kingdoms, and beings, would surely be of assistance in the application of these ideals. The threefold Solar Logos,—Father, Son, and Holy Ghost may justly be regarded as the omnipresent and omniscient divine power, transcendent beyond and immanent within universe and man, somewhat as man’s threefold spiritual will, life, and intelligence increasingly direct and pervade his physical body as he evolves. The sun is the chief logoic physical manifestation, though the whole visible system is as his physical body. The sun may also be regarded both as a lens through which his power shines forth and as the ‘heart’ of the physical ‘body’ of the Solar Logos, the Lord of the Solar System. In Freemasonry, the Most High Lord, the supreme being, is ceremonially referred to by such names as ‘The Great Architect of the Universe’, and ‘The Most High’.

Although vast beyond conception, although transcendent beyond and immanent within the universe, the Deity is never to be regarded as disconnected from the spiritual selves of all human beings, for he is indeed the ‘Inner Ruler Immortal’ seated in the heart of every human soul. Furthermore, he is from age to age incarnated on Earth in human form as an Avatara, or divine ‘descent’, for the spiritual enlightenment and upliftment of all mankind.

Such, very partially and briefly referred to, are some of the principles governing the relationship between man and God. As that ‘kinship’ becomes more and more intimately realized, it culminates in the experience of oneness, or spiritual identity with Divine. These lofty ideas and ideals are perceptible of expression ceremonially and symbolically, and by means of dramatic and allegorical actions and spoken words during the ‘workings’ of ancient and modem ceremonial orders.

Admittedly not all participants find themselves thus moved. Some people do, however, respond naturally toward ritual: public, as in pageantry; ecclesiastical, as in religion; and even with a certain formality in personal relationships. The special ideals of those ‘born’ with instinctual responses to ceremonial include nobility and chivalry both of character and conduct, splendour of estate and person, ordered activity, precision, skill, grace, dignity, the arts, ceremonial magic, the control and release of hidden forces in nature, and co-operation with the angelic intelligences associated with them. The driving spiritual impulse for such people is to harness and make manifest with precision the divine ‘Idea’, the logoic concept, for the formation, preservation, and transfiguration of the universe and all that it contains.

The ceremonial ideal may be stated as the necessity for comprehending utterly and thoroughly with the whole heart and soul that which the lips are uttering. Whenever this principle is adopted and applied, rituals which were formulated by those possessed of spiritual and occult knowledge—and so are ‘valid’—are always effective at physical and superphysical levels. Complete belief in this assured fulfilment of purpose, and uttermost will power and sincerity in its application are, however, essential to the availability of the fullest measure of power invoked during the enactment of sacred rites.

The effective combination of correct bodily movements and an ever clearer understanding of the meaning of the ceremony is part of the valuable training received from participation in all spiritually directed ritual observances. Eventually, the association of physical and fully intentional procedures with their occult meanings and purposes becomes increasingly natural, and this might be regarded as a development to which the ‘born’ ritualist aspires and eventually attains. The human mind then becomes illumined with understanding and deep insight into the purpose for which the ancient mysteries and their subsequent and modem ‘valid’ representatives have been established namely, to provide outward and visible signs of and channels for an inward spiritual grace, to quicken the evolution of their initiates, and to radiate elevating and purifying forces upon the world.

Theosophy in Australia, Vol. 65, Issue 5, May 1977, p. 128

182
The World of the Occult [5]

The Symbol of the rose and the Cross

In its occult sense the rose is the symbol of the universal feminine, generative Principle. The rose is sometimes referred to as Nature herself, the ever prolific and virgin earth, personified as Isis, the Mother and nourishes of man, beast and plant. Thus the rose represents the femininity and fertility of Nature, also personified as Ceres, Venus and Ishtar. The rose was dedicated to Venus, Goddess of the generative energy in Nature. In this sense the rose (feminine) and the cross (masculine, though also dual) together symbolise universal generation.

The cross is not a symbol of death, but of Life—Creative Life made manifest. The vertical arm indicates descending Spirit, the positive, masculine potency of Deity, whilst the horizontal arm represents receptive matter, the negative, feminine potency of Deity. The intersection of the two arms, making the four-armed cross, portrays in symbol the active, creative process as a result of which universes are emanated and fashioned, or ‘born’.

In the microcosmic or human sense, when a man or woman has realized this dual Divine Presence and Power in themselves, the great secret that God and man are one is theirs in consciousness. They then know the inner meaning of the creative power and forces in Nature and in man, which is in part that the Deity of all is also present as the Indwelling, Creative Life-Force, Love and Will in every human individual. In the Rosierucian Mysteries this interior experience of the Initiate was also symbolised by the rose and the cross. In the Egyptian Mysteries the Candidate was laid upon a cross symbolising and foreshadowing conscious entry into this spiritual realisation.

Sometimes the rose is pictured with its long stem twined around the lower part of the vertical arm. This suggests the serpentine path followed by the ascending, sublimated creative force in man—in Sanskrit called Kundalini—which elevates human consciousness into realisation of union with God.

The rose is guarded by thorns. So, also, in the symbolical sense, is the Secret Wisdom which the rose also represents. Before the formal, lower mind can be fully illumined by the light of the abstract, higher Intelligence, a conflict occurs between the analytical, critical and self-separative tendencies on the one hand and the universal, synthesising, intuitively perceptive, selfless outlook of the Ego of man. In this interior battle, part of the Armageddon of the Soul, the ‘head’—the limited, formal mind or mental aspect of the Personality—receives many ‘wounds:’ This mystical welfare is also indicated by the symbols of the rose, the cross and the crown of thorns upon the head of the dying (to self-separateness) Saviour. It is only to the populace, however, that the crown of the crucified Initiate looks like a crown of thorns. In reality it is a true spiritual crown, but the victory which it symbolises and the powers which it indicates evoke only scorn in the masses. To them it is a mockery, a crown of thorns. They cannot perceive what it really is and so they despise it.

The other symbol of royalty, the sceptre, also appears useless when it takes the form of a reed. To the multitude the reed sceptre is a mockery of royal power—whilst actually it is a symbol of spiritual power at its greatest, namely when exercised in gentleness. Thus, very deep mystical experiences concerning the crucifixion or death of the lower nature and the blossoming of the higher, like an open rose upon the cross, are portrayed by these great symbols. In the purely moral and ethical senses, the rose is the symbol of secrecy and the cross of self-sacrifice.

Theosophy in New Zealand, Vol. 20, No. 3, 1959, p. 42

183
Study Corner [5]

The Eternal Poles

As opposite polarities spirit and matter might be regarded as being at enmity from the beginning of the formation of the Universe and indeed implied in allegorical wars and in conflicts between Saviours and demons, as also between heroes and wicked men or serpents and other reptiles; for all of these adversaries personify the active resistance of matter to the evolutionary process. Hence the occult, and apparently paradoxical, statement that ‘God’s irresistible power meets His own invincible shield’. It is also true, and the fact is generally acknowledged, that ultimately such resistance may be regarded as having been beneficial in that, in the effort to over-come it, hitherto latent powers and faculties germinate and develop. Eventually matter, built into vehicles for Spirit, becomes the helpful servant, as is indicated in some world allegories by the changing of certain enemies of heroes and Saviours into collaborators. Thus the dark serpent Kaliya, which tried to kill Shri Krishna and his fellow shepherd boys by poisoning, was itself overcome by the child-avatar and its enmity transformed into amity.

The animal and bird ‘vehicles’ of the Hindu Deities are susceptible of somewhat similar interpretations. Examples taken from the Hindu Trimurti are: the swan (Hamsa—the Supreme Deity and the spiritual Self of man) of Brahma; the eagle (Garuda—sublimated creative power elevating consciousness near to its Source) of Vishnu; the bull (Nandi—container of the seeds of all living creatures and life-renewer) of Shiva as Nataraja who also holds a deer (has controlled the leaping mind) in his upper left hand and dances on a dwarf holding a cobra (has created and transcended mortal man with his undesirable human attributes)[110]; the mouse (the intensely penetrating attribute of the mind successfully obtaining ‘food’) of Ganesha; the peacock (the mind having become all-seeing and all-knowing) of Subramaniam.

In Egyptian mythology Horus, hawk-headed, is sometimes portrayed as standing on the back of a hippopotamus (has transmuted crude animal propensities) which has chained legs, and as driving a spear into its head.[111] Horus is also shown as standing on the backs of two crocodiles and grasping ‘in his hands the reptiles and animals which are emblems of the foes of light and the powers of evil’.[112]Animal-destroying tasks successfully performed by Hercules and Bellerophon—and in later ages by St George who, mounted and armoured, slew the dangerous dragon—may also be similarly regarded.

In the formation of a Universe, matter, symbolised as an enemy, does for a time resist Spirit. The Guna[113] of inertia (Tamas) supposes that of activity (Rajas) just as restriction opposes expansion. When once, however, a true electro-magnetic relationship is established between the two, a third (‘son’ or ‘daughter’) is produced. Macrocosmically this third is a Universe or one of its component parts, whilst in man it is represented by the attainment of a new level of awareness, after which the guna of harmony or rhythm then predominates and the tendency of the substances in which they preponderate to draw together in mutual attraction, are also indicated in the dual journey of Rebekah and Isaac towards each other, which journeying and meeting may portray a universal phenomenon.

Theosophy in New Zealand, Vol. 30, No. 1, 1968, p. 20

184
The Cave of Mach-Pelah [114]

Abraham and his wife Sarah were both buried in a cave at the end of a field owned by one called Mach-Pelah. Thereafter the leadership of the Jewish people passed to Isaac and thence to a long series of successors.

The principle of the transmission of powers attained during a period of objective manifestation—and of rulership during that period—to a successor is evidently one of great importance. Repeated biblical descriptions of the handing on of official leadership from one Patriach, King or Judge to the next may be regarded as allegorical allusions to this principle. Reference is constantly made to it in works on occult philosophy, in world scriptures and in modem ceremonial rites which stem from the ancient Mysteries. Freemasonry is one example.

A detailed chronicle is said to be kept of all the attainments and names of the rulers of successive cycles. The term ‘imperishable record’ is to be found in some occult works, and there explained as consisting of an indestructible ‘book’ in which is preserved all history pertaining to evolutionary phases of human development.

A mysterious name, the first syllable of which is ‘Mah’, is sometimes given to the official responsible for keeping these annals. There may possibly be a special significance in the statement that the owner of the field in which the cave was situated was named Mach-pelah who might be regarded as a personification of this recording principle in Nature. Indeed, the very name Mach-pelah is reminiscent of the title of a great official in the hierarchy of the Adepts just referred to the Maha-Chohan. Amidst His many duties is said to be that of recorder of the events of His cycle, of the activities of the Adept Hierarchy, and of all admissions to its ranks. The cave of Mach-pelah is said to be at the end of his own field, possibly signifying the evolutionary development attained at the close or ‘end’ of certain cycles, in this case the Abramic.

The traditional ‘imperishable record’ is also that in which the progress of every human being on the planet who ‘enters in at the strait gate’ and ‘treads the narrow way’—in occult philosophy ‘enters the Path’—is recorded step by step from probationary pupilhood, through the Great Initiations to final liberation or Adeptship. The advance of the disciple treading the Path of Swift Unfoldment is noted, officially recognized and entered in a volume sometimes also called ‘the Golden Book’, which as said, is in the keeping of the Great White Brotherhood of Adepts. Certain words in rituals derived from the ancient Mysteries, such as those of some Degrees in Freemasonry, have a somewhat similar sound and in consequence are regarded as veiled references to both the, great Lord Himself and to the above occult procedure which is invariably followed.[115]

As a member of the Egyptian pantheon Tehuti, the divine chronologer and recorder, perhaps a personification of this office of Keeper of the Rolls. In pictorial representations of the supposed scene in the Judgment where, after weighing the heart of the deceased against a feather, the decision was made concerning his or her post mortem fate. Tehuti is shown as writing down with his stylus upon a papyrus the result of the weighing. If, again according to occult tradition, The Book of the Dead is regarded a ritual of Initiation, then this scene would portray passage through the First of the Great Initiations, with Tehuti as the Maha-Chohan or Recorder.

A passage in Zohar would seem to support a reference to phases or stages through which the soul passes, both after death and during the Rite of Initiation:

‘Now we know that at the end of the seven days the decay of the body sets in, and the soul then goes into its place. It is first permitted into the cave of Mach-pelah up to a point, set in accordance with its merit. Then it comes to where the Garden of Eden stands, and there encounters the cherubim and the flashing sword which is found in the lower Garden of Eden, and if it is deemed worthy to do so, it enters’ (1.217 b).

Here it is clear that according to Kabbalism, the places mentioned are to be regarded as symbolic references to states of human consciousness.

The Theosophist, Vol. 97, April 1976, p. 10

185
Rosicrucian Symbolism

The Veil

The veil holds a very important place in occult symbology. In Hebraism it is called Paroketh, and marks a barrier which exists between the worlds of Spirit and the worlds of matter, and in man between his real spiritual identity in its vesture of light and the outer man in which for a time it is incarnated. As a symbol the veil is used in many ways in many Ceremonial Orders and in many Scriptures. The veil of the Temple was rent from top to bottom at the moment of the death of Christ upon the Cross, for example. The lower mind is temporarily paralysed (‘dies’) and consciousness passes into the Divine Presence of his own spiritual nature (the Right Hand of God).

The Rose

Many mystical meanings are given to the rose, which is a symbol of love, secrecy, fragrance. If the Cross is taken as a symbol of immortality or eternal life, as in the Egyptian Ankh, then the rose on the Cross, the Rosy Cross, represents the secret knowledge of immortality or conscious realisation of one’s undying Self. This is possibly the simplest and one of the truest interpretations of the conjoined symbols—the secret of immortality—and it may account for the alchemical element in Rosicrucianism with its references to the Elixir of Life and the Philosopher’s Stone.

The rose is also regarded as a symbol of visible Nature Herself, of the ever prolific virgin earth, the Mother and nourisher of man. Amongst the Romans and the Greeks the rose was dedicated to Venus or Aphrodite, who is a personification of the generative energy of Nature. In this, deeper sense the rose and the Cross together symbolise also both universal and human generation and its results, as we will see a little later.

In its purely human meaning the rose is regarded as a symbol of the Augoeides, the self-radiant vehicle or vesture of light in which the inner spiritual Triad, the true Self of man, is incarnated. Thus the rose may be regarded as a symbol of the Inner Ruler Immortal within the Causal Body, and of Causal consciousness achieved after impregnation by pure Spirit (Atma), and this impregnation—allegorically portrayed in all ceremonial Consecrations—produces the birth of wisdom and spiritual intuitiveness—the condition of the Initiate of the Rose and the Cross, in the Greater Mysteries.

Interestingly, the rose is guarded by thorns, just as the Mysteries themselves and those of generation in Nature, in man and in man’s Higher Self are approached only through, and guarded by, dangers. Sovereignty, it is said, is only attained by, and is founded upon, suffering. Kingship is suggested by the crown of thorns, and the Crucifixion of Christ thus crowned has been described as portraying the true coronation of the Spirit of man. This crowning of the victorious Initiate is ever unperceived by, and unrecognisable to, the unillumined (the watching crowd), and in consequence is thought by them to be a mockery, a crown of thorns, since the apparent suffering and not the triumph is seen. The opened Crown chakram may also be referred to.

Microcosmically, the opened rose represents the illumined Causal Body of Initiated man, the ‘Robe of Glory’ of the Gnostics, in which are born—and from which radiate—universal love, wisdom and bliss, aptly represented by the special fragrance of the beautiful flower; for the attar and perfume of the rose most perfectly represent pure wisdom and Divine Love, do they not?

The Cross

The Cross has its own group of interpretations. It is generally thought of as a symbol of self-sacrifice, of immortality and of holiness. Probing rather more deeply and esoterically, the Cross is also said to describe the whole mystery of creation. Creative Spirit, as the positive creative agency, the ‘Breath’ or ‘Word’, descends vertically into and penetrates matter as Space—symbolised as horizontal—the feminine, creative potency, ‘the Great Deep’. Thus a Cross is formed. At the point of intersection exists the critical centre at which creation occurs and from which the product, the new creation, arises. It is interesting, that at this point of intersection of the vertical and the horizontal arms of the Cross the rose is usually placed. We might assume, therefore, that the rose upon the Cross symbolises that new creation, at whatever level and at whatever degree. In the Cosmos it is the new Universe created by the descent, in terms of three dimensions, vertically of creative Spirit penetrating the horizontal—symbolising virgin Space, and as a result of that interaction the Universe is born. In man it is the Christ Power and Consciousness generated and born within the Higher Self of man.

The descent of Spirit into matter, the vertical into the horizontal, and the arising as a result of self-conscious and perfected life—the rose—suggests also the two processes of involution into matter and evolution to perfection—forthgoing and return; the great journey of the divine pilgrim from the highest level of existence, down through the degrees of density of matter—symbolized in Freemasonry by the ladder—until the very lowest is reached, the mineral kingdom, the rock tomb of Christ. Man himself is well symbolized by the Cross, the vertical arm representing the Spirit in him and the horizontal the material, as entered into, impregnated by and supported by the Spirit. Even man’s physical body is cruci-form in innumerable ways. The spinal cord, for instance, is vertical when erect and the ribs extend horizontally, so that the spinal column is a vertical support from which at right angles the ribs extend horizontally, the symbol of a square and a cross being formed. The bringing forth into the world of Eve from a rib of Adam is probably symbolical and historical, referring in the last view to the densification of man’s body in the Third Root Race.

The spinal cord is the great electro-magnetic cable of the body, and from it at right angles and horizontally large numbers of efferent nerves carry the life force throughout the body. With body erect and arms outstretched in love and sacrifice, man’s body makes a perfect cross. When his heart is opened in love and compassion for the whole world, he assumes symbolically the posture of the cross.

The pelican is another very interesting symbol, more especially associated with the original Rosicrucian Movement said to have been founded by Christian Rosenkreutz about the 11^thcentury of our era. He evidently was a very great Initiate who came to Europe, bringing with Him this same Ageless Wisdom, partly clothing it—as far as is known of the Secret Order—with the symbolism of Christianity. The bird is portrayed in the symbol as on its nest, feeding its seven young by voluntarily pouring out its life blood that they may live.

Assuming that, thus portrayed, the bird represents the Solar Logos, the water on which it rests is the matter of Space generally symbolised by this liquid. The nest, in this case, is the circumscribed area in which the Solar System is established—the so-called Ring-pass-not. Floating symbolically upon the vast waters of Space, the pelican supposedly brings forth seven young birds. The nest, then, is the Universe itself, the enclosed area of differentiated matter within the great sea of cosmic Space within which the creative process is to occur. The seven young represent the Seven Procreative Rays, Powers, Builders, Sephiroth. These in Their turn refer to the Logoi of Schemes, Chains, Rounds, planets, planes and kingdoms of Nature and to the principles of man—seven in number. All these components of a Universe derive their power and their life from the one central Logos, symbolised by the pelican, which allegorically tears open its breast, wounding itself, that its life-blood may stream forth sacrificially to sustain its progeny. The blood itself is the outpoured universal life-force, the vital principle of the Universe.

Thus the symbol of the pelican is a very wonderful one, leading one’s thoughts to the Logos of the Universe ‘seated on its nest’ (the Ring-pass-not or the enclosing Space) providing nurture for the seven planes and all the septenates in Nature right down to the physical, which are flooded by, nourished and sustained by the ever outpoured ‘life blood’ of the Deity. This in other forms of symbology is called ‘the Eternal Oblation’, the sacrifice of the Logos of the Universe who voluntarily ‘dies’ that all creation may live. This statement also is symbolic for, of course, the Logos does not die, being ever renewed from interior sources.

All symbols apply equally to the Universe and to man, in whom the pelican is the Monad or Logos of the Soul. The nest is the Auric Envelope, and more particularly the sphere of radiance of the Causal Body. The seven young are the seven Principles which, imperfectly in unregenerate man, but perfectly in the Adept, are all fully irradiated by Monadic light and life or, as it were, perpetually nourished by the outpoured spiritual life of the indwelling Monad.

Thus, I conclude, we are presented with the concept of a Divine and Eternal Oblation or Sacrifice which we, in our turn, are called upon to prepare ourselves to make as we endeavour to understand the wonderful symbology of Love and Beauty and Sacrifice.

The Theosophist, Vol. 88, May 1967, p. 96

186
The Sacred Language of Symbols and Some Keys of Interpretation ^{^[116]} [1]

Before I enter upon my theme I wish to make it clear that while I believe in the existence of a deep spiritual significance in our Scriptures, I am in no way contesting their historicity. I believe they are founded upon historical fact, but I also believe that there is to be discovered a great spiritual wisdom and light within the Scriptural record of historical events. How does this combination of history, parable and inner wisdom of which world Scriptures consist come into existence? It is well known that teachers of ancient days deliberately concealed within allegory and symbol a deep hidden wisdom for its safeguarding and revelation when the time should be ripe.

Themselves illumined, the ancient teachers saw eternal truths mirrored in events in time. For them every material happening was alight with spiritual significance. They knew the material world for what it is—the shadow of a great reality. Their records, the Scriptures of the world, portray far more than events in time; they reveal eternal truth, ultimate reality. Sometimes the real was more visible to them than the shadow, whereupon history took second place. At other times the record of physical events predominated. This fact is the key to the mystical study of the Bible, the clue to discovery of the inexhaustible treasure of wisdom and truth concealed within the casket of exoteric Scriptures.

Using historical events as well as parables, the spiritual teachers of long ago proved themselves able to overcome the limitations of time. They recorded history in such a way as to reveal to readers of their own and later times the deeper truths of life. Even thousands of years after their death, such teachers are able to give to individuals in need the solution of their personal problems. Furthermore, it would seem that the teachers of ancient days deliberately concealed from the profane the truth which they desired to impart to those to whom it might safely be given. Their method was either to construct allegories or to record historical events in an unusual way.

Those who would discover the truths thus hidden should first read the story very carefully, giving special attention to the details. Then they should dwell in concentrated thought upon its various parts, seeking the reality behind the shadow, the eternal truth within the story in time.

Certain age-old symbols serve as sign posts on the way, each with its meanings constant throughout all time. The hierophants of Egypt, Assyria, India and Greece, the sages of the eastern worlds, and the inspired authors of the Bible all made use of these symbols. They perceived and used them as living, time-free ideographs which men of every age might use as common tongue. Nations, civilisations and religions rise and fall, but these earthly symbols of spiritual truths are ageless and unchanging. By their use, an Egyptian hierophant, a Jewish prophet, an Essene monk, an Eastern sage, may speak direct from the remote past to the mind of modern man.

The list begins with solid substances and things, the earth and all that it contains. These generally refer to the physical body and to states of waking-consciousness. Liquids such as water, wine and oil, blood, saliva and tears refer either to aspects of man’s emotional nature and experience or to spiritual wisdom and intuition. Wind also refers to the emotional nature. The denizens of water refer to the inexhaustible divine life and divine wisdom, the Christ Principle in man. Ships and boats are symbols of the body, the vehicle which bears the Inner Self over the waters of life. Fire is the symbol of the mind, fiery in its nature. The, ever-changing forms of flames are typical of the restlessness of and uncontrolled mentality. All winged things symbolise the Divine

Self of universe and man. The head means intellect, the wings mean power and wisdom, body and tail mean Individuality, intellect, directive capacity. All people in inspired allegory represent qualities of character of every individual, aspects of human nature, powers of body and mind.

Such are some of the wards of the key which each student must for himself insert in order to discover for himself the wisdom concealed in allegory, myth and symbol. Our Lord, Himself used this method, speaking to the people in parables, but more directly to His disciples, saying: ‘Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables’.

A ‘new’ and fruitful method of studying the Scriptures of the world is thus revealed. It consists of the use of certain, keys with which to interpret the Scriptures, to discover, in an account of an event in time, a truth which is eternal.

What is the nature of this hidden light which the ancient authors, the sages, prophets and apostles of old, were concealing yet revealing in their allegorical writings?

It is the accumulated wisdom of the ages, the one eternal science of the soul of things. This science has always existed, has always been known to the illuminated ones of the earth, and always taught to those who sought the way of Light. This Ancient Wisdom includes all knowledge; it treats of God, of the universe, of man, and of the relation between these three.

The inspired authors of Scriptural allegories and classical myths have handed on to posterity their inherited knowledge along at least three main lines. These are, first, the principles and methods of the divine creative and evolutionary process—the numerical order upon which all creation and subsequent development is founded. Plato revealed the very core of this teaching in his immortal phrase, ‘God geometrises’. The first chapter of the Book of Genesis is an allegorical but very exact exposition of the principles governing all creative processes. The words light, darkness, day, night, God’s word, earth and water—and the numbers seven and four—all have a profound symbolic significance.

Second, the inspired authors taught of the nature, genesis, involution and evolution to perfection of the spiritual Self of man, both as a race and as an individual.

One of the most significant statements upon this subject occurs in the 26th verse of the first chapter of the Book of Genesis, which reads; ‘And God said, Let us make man in our image, after our likeness’; and in the 27th verse; ‘So God created man in his own image, in the image of God created he him’. These words contain the whole secret of the spiritual nature, evolution and destiny of man.

Third, they—the ancient teachers—taught of the inner life, the steep and narrow way, treading which an individual obedient to natural law could swiftly attain to the fulfilment of life. This fulfilment has been variously described as Salvation, Liberation, Perfection, Adeptship, Christhood.

As an example of this method of writing to describe this attainment, in the Christian allegory entry upon this short cut to the summit of the evolutionary mount is described from the point of view of soul-experience. Since an utterly new mode and motive of life, and a new order of consciousness, mark the first stage of the spiritual life, the aspirant is said to become as a little child, and birth is used frequently as a symbol of the first step.

St. Paul, himself advanced upon this Path, referred mysteriously to this stage as the birth of the Christ Child within the human heart. In this he showed clearly that he referred not to a historical, but to a mystical event. ‘Christ in you, the hope of glory’, he also told his people. In these pregnant phrases he gave the key to the interpretation of the Gospel stories of the life of Jesus some of which I am attempting in this study. Every incident, as I hope I have shown, refers to an experience of the soul of man when treading what Isaiah calls ‘The Way of Holiness’.

The Book of Isaiah is rich in description and instruction concerning this spiritual awakening or new birth of the soul. His words (Isaiah 9. 6); ‘For unto us a child is born, unto us a son is given’, we generally regard as prophecy of an external and future event, the forthcoming birth of the Saviour of men. And yet Isaiah uses the present tense ‘For unto us a child is born’. Obviously he was referring to a present experience, to birth into a new and spiritual mode of life, and this is made clear by his most wonderful words for which we owe him and his translators so much (Isaiah 35. 8-9); ‘And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it... but the redeemed shall walk there [on]’.

In such ways as this the ancient sages and prophets, themselves far advanced on the Way of Holiness, blended with almost miraculous skill their knowledge of these three aspects of the Ancient Wisdom, and revealed it through their special method of recording the history of their time.

At this point it may well be asked: if this knowledge is so valuable to man, why conceal it? The answer is than knowledge is power, and power in the hands of those unprepared rightly to use it is a source of grave danger.

We are witnessing in the modem world the serious misuse of temporal power and of scientific knowledge by a humanity ethically and spiritually unprepared rightly to employ either. Power which is potent for constmction can also be used for destruction.

The examples before us in the present world crisis are chiefly of physical power gravely misused. True, both mental power and occult knowledge are employed. The hypnotic force of a concentrated mind, knowledge both of human psychology and of astrology—an occult art—were used in the prosecution of the aim of world domination and world enslavement by Hitler, for example.

Far deeper than hypnotic, psychological or even astrological knowledge is the wisdom possessed by the true teachers of man, the Just Men Made Perfect, the Adepts. For this wisdom pertains to the highest spiritual powers of Nature and of man—powers which can be tapped and used with tremendous potency either for construction or destmction.

The full knowledge is only given after severe tests and many trials, and this is the inner meaning of the temptation of Jesus in the wilderness. He was shown, or rather He had already discovered, as shown at His Baptism, and had begun to release the mighty powers of His Divine Nature, Thereupon the demon pride, symbolised by Satan, tempted Him to use those powers for personal material gain. Similarly every aspirant to the Way of Holiness must be tempted, and must prove himself as fit to tread that Way.

Spiritual power can stir up and stimulate both the good and the evil in man. Those who possess the keys of knowledge have therefore a great responsibility for its right use. Only those in whom the spiritual rules the material, who are disciples either of a great teacher or a great ideal, can safely be trusted with this knowledge and the power which its possession bestows.

It was for this reason that Our Lord tested the rich young lawyer who temporarily failed, and that He said to His disciples, who had also been tried, tested and chosen; ‘Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables’.

Nevertheless, the knowledge is available to all who can discover it for themselves, and in all humility we seek to do this who meditate upon the Scriptures, seeking their inner meaning, their deep spiritual content.

We are embarking upon a study of the terms of the metaphorical or symbolic language underlying all the sacred Scriptures of the world. This language is one of the clear instances of the intrusion of the great Teachers of the world into mundane affairs. A universal language such as this is could not be invented by man. It could only have emanated from the inspired consciousness of Supermen.

The sacred Scriptures and myths of the races of humanity are all the product of the Mystery Schools of old. They were written by the Initiates and Hierophants of those Schools as a means of preserving, concealing from the profane and revealing to the few, those teachings of the Ancient Wisdom which had been revealed to them by their evolutionary Elders.

There exists a heaven where all symbols, allegoric and parables and their complete interpretations are preserved. When we meditate upon them we enter this heaven.

There are said to be seven interpretations of this language—cosmic, astronomical, astrological, theogonic (the genesis of the Gods), racial, psychological and occult. My own studies have thus far led me to a comprehension of but four keys, all of which concern chiefly the psychical and occult evolution of individual man:

(a) All is subjective. Each recorded event is an account of an interior experience of the soul of man.

(b) All people represent a state and a stage of human consciousness.

(d) All objects and events have their own special meaning.

These four will now be considered in turn.

(a) All is subjective. Each recorded event is an account of an interior experience of the soul of man.

Every story in the inspired allegories is susceptible of interpretation as an interior experience of every individual. An example of this use of the sacred language is St Paul’s deep concern that the nativity of Christ recorded in the Gospels as an external event should actually occur within the hearts of his converts. It is, perhaps, best stated in the words of Angelus Silesius:

Though Christ a thousand times in Bethlehem be born,

And not within thyself, thy soul will be forlorn.

The Cross of Golgotha thou lookest to in vain,

Unless within thyself it be set up again.

(b) All people represent a state and a stage of human consciousness.

All the actors are personifications of aspects of human nature, of attributes, principles and faculties of man. Thus the dramatis personae of the great drama of the Life of Christ, including the Master Himself, all represent powers and attributes of every human being. Examples of this are:

The humility, devotion and love of Mary, the Mother of Jesus, of whom the Christ was born. Mary represents the Higher Self or Ego of man in the Causal Body.

The human frailty, and yet inherent sainthood, of a Magdalene, a Peter or a Judas are also within man, as also Martha, the active, and Mary the far more difficult, and spiritually valuable, contemplative aspects of human nature, and the presence of the Christ Principle, asleep at first, but ultimately to awaken and still all tempests in the lower nature of an illumined man.

The stories describe both the normal evolutionary experience, with its psychological changes, and those of spiritually awakened man finding and treading the straight and narrow way leading to fully unfolded Christ consciousness.

(d) All objects and events have their own special meaning.

The sacred language of the Initiates of the Mystery Schools is composed of hierograms, of symbols, phrases, parables. The meaning of these remains ever constant, as constant also is the doctrine which the language reveals.

The study of this language and of the sacred Scriptures of the world, in all of which it is employed, opens up a world of wonder, of beauty, of wisdom, illumination, truth.

The Theosophist, Vol. 76, February 1955, p. 297

187
The Sacred Language of Symbols and Some Keys of Interpretation [2]

In the Preface to his most valuable Dictionary of the Sacred Language, G. A. Gaskell writes as follows:

The Scriptures, as proceeding from the Omniscient Wisdom, are therefore in their under-meanings quite consistent treatises, never contradicting each other, and teach universally the great truths of the nature of man, of the soul-process and of the cosmos.

The cryptic language of the Sacred Books is not at all of arbitrary formation, but accords with correspondences in Nature, higher and lower, and being quite simple in its general features, can be readily made out by all open-minded intelligent students who set themselves to learn it. When the cue to the language is found, it can be deciphered just in the same way as the hieroglyphs of Egypt were made out. Each hieroglyph when revealed aided the revelation of associated hieroglyphs.

In the Scriptures, to make decipherment easier, there are certain spiritual ideas which are partly expressed on the surface and so can greatly help interpretation. These ideas have been embodied in the different religions of the world and constitute the active spirit of the religions, and are the source of their idealistic power over the mental and emotional nature of mankind.

In regard to the scheme of the symbolism, it will be found that in the sacred writings the activities which apparently are of the outer world of sense stand really for the activities of the inner world of thought. The apparent sense world of consciousness symbolises the real soul world of humanity in which we become aware of all the emotions, faculties and activities of the soul’s experience of life.

Most of the symbols are chosen from the five realms of existence, which constitute the present evolutionary field of the human and subhuman kingdoms of Nature on our planet. These realms are those of earth, water, air, fire, aether. The last named must not be confused with the physical ether of science, which is but its outermost and densest physical garment or manifestation.

In the human interpretation these five realms refer to states and levels of human awareness. The earth itself and solid objects such as rocks, dry land and seashore refer to normal, physical, waking consciousness.

Mountains, upon which so much of importance occurs in the Christian Scriptures, refer to exalted states of consciousness whilst awake in the physical body. Plains refer to the normal, while valleys represent deliberately chosen, grosser, material states of consciousness.

Glyphs of floating in the air, of rising above the earth, are symbolical of ascension to higher states of consciousness and being.

Where fire is the elevating agency, as in the case of Elijah, and in a measure Moses, the creative energy is indicated as having been sublimated and employed in its purely spiritual aspects to elevate the consciousness.

The ascension of Jesus from earth to Heaven in clouds of glory is susceptible of a similar interpretation. As in this case the ascent culminated in enthronement at the right hand of the Father, Adeptship is implied, with complete unity with the Supreme Deity or entrance into Nirvana.

Gardens, vineyards and fields refer cosmically to evolutionary fields, and frequently to the fruitful condition of consciousness and matter at the opening of new cycles.

Wildernesses and deserts, on the other hand, refer to states of spiritual aridity. The sun refers to the highest spiritual state, and is often used as a symbol of the spiritual soul of man, whilst the moon is a symbol of the mortal man illuminated only by the light of his inner self. The stars frequently refer to Cosmic Intelligences, Ministers of the Most High, and Builders of the Universe. Rocks represent the physical body itself. Ships, arks, cradles, refer to any containing and conveying vehicle of consciousness, whether physical or spiritual, and whether human, superhuman or divine.

Animals, when predatory, refer to the grosser desires and passions of the flesh—their taming or destruction symbolising mastery over the lower nature.

Ants have been used as symbols of the Spiritual Monad and of that Atmic or Fohatic force which ‘by digging holes in space’ prepares the matter of space for the divine husbandry.

Flying insects, particularly butterflies and small birds, may figuratively connote the Angelic Hosts.

Birds represent the highest Spiritual Self, whether of man or of the Deity. The latter is not infrequently symbolised by an aquatic bird such as the swan or pelican, which lives upon and flies over the waters of space. The symbol of the pelican tearing open its own breast to feed its seven young symbolises the Logos of the Solar System in the act of pouring out His life force that the sevenfold Planetary Schemes with their many septenary divisions may be vivified.

Trees connote the omnipresent Divine Creative Life in Nature, the Tree of Life itself. In man they refer to that same life individualised as the creative force.

The fruit of trees symbolises the products of the life force in Nature and in man. The apple especially would seem to symbolise individualised experience of the creative process, as in the case of the fruit of the Tree of Knowledge of Good and Evil partaken of by Adam and Eve, and bringing about the so-called fall. When the apples are golden, the attainment of Buddhic consciousness is definitely symbolised, for such attainment is the fruit in man, of the activity of the sublimated creative life force.

Marriage, intercourse, whether within, or without the law, refers not to any carnal relationship but to a spiritual ‘marriage’ or blending of consciousness at any level. The physical waking consciousness can be elevated into union with that of the inner Spiritual Self; a great Teacher may blend his consciousness intimately with a disciple, whilst the Supreme Teacher of all perpetually maintains an indissoluble union between Himself and all beings at the spiritual level. All these unifications are symbolised by marriage, and the spiritual nature as the bridegroom and the lower or lesser as the bride.

Even illicit relationships are used to indicate this same fusion of the lower and the higher nature, and of the higher with the Divine. In many allegories the persons of harlots are introduced with the object of indicating this attainment, and this state of consciousness.

All nativities refer to the opening of new cycles, whether solar, planetary, racial, individual, psychical or spiritual. Even the process of abortion is given a spiritual significance, under which it indicates the forcing of spiritual evolution, the deliberate adoption of a mode of life which quickens spiritual rebirth.

Night, blindness, sleep, death, refer to states in which spiritual awareness is temporarily lost. Day, on the other hand, represents a state of spiritual illumination, contact with the inner self, and dawn or daybreak represents the process of return. This change is well illustrated in the incident of the denial of his Master by Peter in the night, and his repentance and remorse as soon as day broke.

Pillars generally represent a vehicle for the creative force, both in Nature and in man. In the latter case the spinal cord along which the creative force flows is denoted. In illumined man this force has been wholly sublimated, and flows up into the brain and mind where it manifests as a great illuminant and source of inspiration and genius. Thus Moses was guided over the wilderness to the Promised Land by a pillar of fire by night.

The element of water is generally taken to symbolise the emotional world and the emotional nature of man. Rushing wind is, however, sometimes used in the same sense as in the account of Elijah and the still small voice. Springs and fountains refer to the up-welling spiritual life within the Higher Self. Rivers and streams represent the flow of that life throughout the various regions of soul and body. The

Streams of Life—water-is the Atma-Buddhi of the Ego, and the collecting and distributing agent for its descent is the Causal Body.

Wine refers to the intuition, and especially to the transmuted and purified emotional instincts when self-consciously used as means of intuitive, direct perception. When the lower is united with the Higher Self, and the Divine Principle realized and present, water—symbolising the emotions—is automatically transmuted into wine—symbol of the intuition. This is clearly portrayed by means of these particular symbols in the account of the marriage feast at Cana.

Sea monsters represent the lower emotions, whilst smaller fish represent the Christ Consciousness of unity, kinship, from which spring tenderness, compassion, healing grace and ministration.

Air would seem to refer chiefly to the activities of the abstract mind, clouds representing a veiling of clear perception or the shutting out of the lower mind to the sunlight of the higher.

Elemental storms generally refer to disturbed mental and emotional conditions. Fire would appear to have at least two significations. In one, the restless, destructive aspects of the critical, formal mind are connoted. In the other the divine creative fire in Nature and in man is symbolised.

Aether, as the basic elemental substance out of which the universe was formed, represents the highest spiritual nature of man, the Divine Atma. The aetherial worlds symbolise the highest levels of consciousness in the universe, those realms of spirit from which the lower worlds proceed and from which they are modelled.

Ablutions, bathings, cleansings, refer to self-purification, the washing of material accretions from the physical body, the elimination of selfishness and sensuality from the emotions, and of pride and possessiveness and separateness from the mind. In the case of the washing of the feet, thoroughness of purification is indicated, for the feet symbolise the lowest, the physical manifestation of the Spirit.

Aches and pains are symbolical of disorders of the Soul, disharmony and disease resulting from errors of conduct and phases of spiritual aridity.

Altars symbolise the physical body with its emotional and mental attributes, wherein the Divine Self is enshrined. Sometimes the heart is referred to as the altar at which worship of the Divine should be performed. Altars ideally perform a dual function. They are centres from which aspiration and prayer rise from the lower to the higher, and to which the spiritual benediction and power descend in response.

Ancestors or progenitors are symbols of preceding cycles, solar, planetary, racial, and of previous human incarnations; for all of these are the parents of the present dispensation, manifestation, Individuality and Personality.

Angels, when not referring directly to members of the Angelic Hosts, as is often the case, refer to the highest spiritual principle of man, the Atma, and sometimes to the Monad Itself. In this sense it is true of every man that ‘their Angels always behold the face of their Father which is in Heaven’. This indicates the truth that the Monad is ever in the presence of the Spiritual Source, the Supreme.

Anointings symbolise the reception of spiritual wisdom, love, life, by the Personality. The various parts of the body have each their special meaning, which will be suggested at the appropriate place. Anointing with oil, for example, means that the Buddhic life, bliss, harmony, nutriment, has been brought to manifestation in and through the personal life, now wholly sanctified. Oil is derived from trees in the same way that the Buddhic attributes are derived from the Spiritual Tree of Life.

Such, in part, is the Sacred Language of Symbols, such some keys of interpretation.

The Theosophist, Vol. 76, March 1955, p. 377

188
Man as Symbol and as Fact

A distinguished writer[117] has written that according to Kabbalism, ‘Man may be regarded as a symbolic transparency through which the secrets of the Cosmos may be discerned’. Occult philosophy agrees, including as it does the idea of the harmonious co-ordination or mutual resonance between the many apparently separate parts of the Universe and corresponding parts of the constitution of man. Occult philosophy teaches that all components of both macrocosm and microcosm are interwoven and interactive according to a universal system of vibrational interchange. In his spiritual, intellectual, psychical, and physical make-up, man is regarded as a miniature replica or epitome of the whole order of created beings and things, a model of the totality of Nature. He is said to contain within himself the collective aggregate of all that has ever existed, does at any time exist, and will ever exist throughout the eternity of eternities. The Chinese philosopher Lao Tzu expressed it thus: ‘The Universe is a man on a large scale’. Eliphas Levi quotes from the Kabbalah: The mystery of the earthly and mortal man is after the mystery of the supernal and immortal one’.

Man may thus veritably be looked upon as a symbol of both the objective Universe and its transcendent and indwelling, eternal LIFE. Normally, however, man is unaware of his true nature—essentially divine—or his relationship to the Universe around him and amidst which he lives his apparently separate life—the ordered system of mutual resonances.

Those who have entered into this experience have, in their compassion, ordained means whereby their younger brethren may similarly attain. Amongst these aids, from time immemorial, have been the Ancient Mysteries, Lesser and Greater. By instruction received within such institutions and passage through their grades, apprentices, craftsmen, and masters were aided gradually to become aware of these truths, to turn symbolised ideas into living experiences—this ever being the student’s ideal.

These ideas were included in the instruction given to Initiates in the Ancient Mysteries, and may be discerned in their still living modem representatives: Freemasonry and religious ceremonials, for example. The Order of Chivalry may also, I suggest, be regarded as both a still active continuance of the Lesser Mysteries and a dramatic, veiled representation of progressive advancement through the human kingdom of Nature to that of Superhuman. In the Order of the Round Table, for example, the child who becomes a Page symbolises the child state or condition of pre-pubertic innocence and purity with its perfectly natural and spontaneous reaching out for the necessities of life and personal entertainment. In addition, I submit, this first ‘step’ also represents the attainment by the evolving Ego-Personality of the mystical ‘new-birth’ of the Christ consciousness—a figurative Nativity.

The Companion portrays a succeeding phase of development in which the Inner Self is beginning more fully to participate and assist in the personal lives of others, as the title ‘companion’ may indicate. Entry upon this phase might in its turn be compared with passage through the Second Degree or Grade in the Lesser Mysteries, in which an accent is placed upon efficiency in the direction of one’s own affairs and effective craftsmanship in the ‘workshop’ of the world.

The Esquire is on the threshold of Knighthood and so of personified readiness to be received into and, when ready, to pass through, a third Grade. In this, apprenticeship and craftsmanship will have been perfected, and the potentialities and even attributes of ‘Mastership’ have been ‘born’ and become mature. As the Esquire serves his Knight and, on occasion, the Knight’s Lady, so service to others quite naturally becomes the mode of life by means of which the developing faculties will be expressed. Thus the threshold of Knighthood, meaning Initiation into the Greater Mysteries, has been reached. Special preparations are, however, essential, including the ‘Vigil’ during which self-surrender to the One Will of the Universe, symbolised by the King, assumes its dominant position as motive for the fulfilment of all knightly duties. Fealty, loyalty, and deep dedication to the ideals of the ‘Religion’ of Chivalry, with all its opportunities, beauties, and the developments are included in the development, from knighthood to that royal stature of which man as King is a symbol.

All this, and doubtless more, is contemplated during the hours of the Vigil, whether objectively and ecclesiastically performed, or regarded as expressive of phases and stages of soul development with its accompanying subjective experiences. Eventually, he or she who symbolically becomes a Knight, meets all the demands of the Order of Chivalry, having passed through the necessary stages in both the Lesser and the Greater Mysteries. Eventually, he becomes enthroned as a royal Personage, in his turn, presiding as Hierophant over his own symbolical ‘Table Round’.

These experiences, with their almost inevitable temporary failures and their ultimate successes, are in reality enacted less in any external, royal assemblage or ‘Table’, occult temple or mystic cave, than symbolically within man himself, physical and material, intellectual and spiritual; for these supposed external surroundings, events, actions, cultural and intellectual attainments, including the Vision Splendid of the Holy Grail, ultimate disappearance from the objective world—the figurative Death all form parts of that intricate, highly patterned and brilliantly coloured symbolical drama by means of which within the Order of Chivalry or the Round Table the evolution of the human Spirit from man to Superman is portrayed.

The largely but not wholly allegorical and symbolical accounts of the life of Jesus, the Christ, the Lord Sri Krishna, and Gautama Buddha as of other ‘Saviours’ of mankind, may in their turn, I suggest, be regarded as representations of the selfsame procedures. Rather may they permissibly be read less as temporal history than as symbolic portrayals of universal procedures of Nature under which Christhood, Avatarship, and Buddhahood have been attained, are continually being reached, and will ultimately be achieved by the inmost Spirit which is theosophically regarded as the indwelling Godhead of every human being.

I have also chosen as an example of our theme the heroine of Lewis Carrol’s Through the Looking Glass and What Alice Found There, chiefly Alice herself but also other characters from the book. May I suggest, therefore, that the immortal story be reread in order to observe the exactness from the point of view of a student of Theosophy with which the evolution of the human Monad from mineral – pawn—to Mahatma—enthronement as Queen is symbolically described.

The story is found to be composed of at least three elements. First, there is the sublime story of a little girl’s adventures on passing into a supposed world existing through the looking glass. This fairy tale is told with complete understanding of and love for the child, and is replete with brilliance, humour, wit, and invention, all combined in perfectly controlled fantasy—hence its immortality. The result is pure delight from the first page to the last—a product of genius indeed.

Second—whether the author knew and so intended or not—the book itself is inspired occult literature, telling in symbol the story of the passage of life and consciousness, symbolised by Alice, the pawn, through the elemental kingdoms (first square) and seven planes and squares to fulfilment (coronation)—all symbolised in the game and on the board of chess.

Third, there is an amazingly accurate portrayal of the experience of the human soul (Alice) on the straight and narrow way in purity and wholeness (the child state) to discipleship (to Red Queen as teacher), Initiation (association with the White Knight) and Adeptship (Alice as Queen).

Is it possible, one may ask, that genius can be thus occultly inspired with or without knowing so? I incline to an affirmative answer, since Egoically a genius is awake to universal consciousness and the results may break through and flow down into thought, emotion, fancy, and creative imagination, thus ensouling and directing their activities in and through the author.

Especially is this true in play, I suggest, for the mind does not then ‘slay the Real’. The Lord Christ, one remembers, ‘...called them (children) unto him and said, “Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein”. ’^{^[118]} One must not, of course, read too much into such a story and, of course, there is much sheer fun and fantasy to be found therein, nevertheless—to say the least—the chain of correspondences is remarkably accurate and complete.

Alice enters the realm of the soul of things where even inanimates talk—chessmen, insects, flowers and animals, for example. She passes via a looking glass—the Astral light, the reflecting medium in Nature. And the guiding principle in the interpretation of this allegory is dual, namely, evolution to perfection—the movement of Soul from pawn to Queen—in the game itself to become a King, and the battle between Spirit and matter—the white and the black pieces. This warfare is correctly portrayed throughout the game of chess.

The checkerboard, itself, displays the pairs of opposites and the eight rows correctly indicate levels of awareness and stages of evolution. Thus regarded, they represent the first, second, and third Elemental Kingdoms, followed by the mineral, plant, animal, human, and Adept stages of unfoldment. Chess thus portrays both the universal and the individual conflict between Spirit and matter, life and form. The pawns on the second row would be symbols of the Monads at the beginning of extemalisation, with ‘Kingship’ attainable seven moves further on or at the eighth square.

The major pieces move fairly freely about the board, thereby suggesting advanced stages of evolution and developed qualities of character, whilst being on the first square they might perhaps be regarded as the Dhyan-Chohans from preceding universes. The King and Queen thus personify feminine and masculine Aspects of Deity in Universe and man—the Logos and its Shakti.

Alice herself—man as symbol—begins the ‘game’ as a pawn on the ‘downward’ or outward journey through the three Elemental Kingdoms or first three squares, when the physical level is reached. Thereafter, the direction is reversed, the upward or inward journey begins and the guard rightly informs her that she is ‘travelling the wrong way’. Later, she is instructed very precisely by an Elder Brother, the Red Queen, concerning her early steps, finds her own Egoic consciousness (Humpty Dumpty), with whom she shakes hands—fully realized contact—and thereafter is led to the eighth square where Adeptship is attained, for there her Coronation occurs. Interestingly, Alice is not crowned by other hands but finds the crown upon her head—the Adept is self-initiated.

Thus ‘ends’ a story which rightly had its beginning in fire, all the dramatis personae being first met in the fireplace, all Monads being Sparks of the One Flame.

As the wonderful tale unfolds one sees that truly Alice may be regarded as a symbol of man and particularly of man approaching and travelling to its end the pathway of hastened evolution to Adeptship. This view is supported by the statement that she begins her adventures as a little girl or is in the necessary child state and moreover when through the looking glass, she is ‘on her knees’. The posture of kneeling implies both supplication and humility, whilst the preceding passage through the looking glass could refer to a reduction of the illusion produced on consciousness by awareness only of personal, physical surroundings, philosophically described as mayavic or illusory.

Early in her subsequent experiences, Alice ascends the mountain, symbolic of both spiritual states of awareness and elevated evolutionary attainments. She talks to flowers and is in consequence in communion with the divine Life in the subhuman kingdoms of Nature. Everything which formerly was normal then tends to become abnormal, hence the statement by the railway guard mentioned earlier, ‘you are travelling the wrong way’. Truly, to the normal, egocentric way of human life, the utterly selfless Path-life is indeed a reversal. Alice rightly says that ‘the way looks very dark, but I certainly won’t go back’, or despite incomplete understanding and some difficulties at first, the inner will produces the resolution that ‘there is no other way at all to go’ (Upanishads). She then experiences the loss of the memory of her name, since as Egoic consciousness is closely approached, the sense of physical identity (name) begins to fade, the limitations of human Personality being progressively transcended. Complete harmoniousness with the deer or unity with the Divine Life in all beings is then experienced.

The following ideas and experiences with suggested interpretations are illustrative of the higher consciousness: the very small pay of ‘two-pence per week’—service rendered without thought of personal gain; experiences in the shop, where everything was moving—the motionless solidity typical of physical awareness, tends to disappear when the ever-flowing, electric life-energy (Fohat) begins to be contacted in the ‘workshop of the Universe’; Alice finds herself rowing on water—superphysical matter is highly fluidic and the concepts of forms with which it is concerned are impermanent as are the forms themselves, and so the rushes disappear; that which hitherto seemed permanent is now found to be transient or impermanent; she attempts to buy an egg, which however vanishes through the ceiling—the Monad-Ego in the Causal Body (the egg) cannot be bought or ‘held down’ or possessed by the formal mind. It, therefore, vanishes ‘through the ceiling’, to a higher plane. Thus read, Alice Through the Looking-Glass is rich in presentations of man as symbol. Indeed, many of the characters may be so regarded, whether representing normal or more advanced stages of human evolution.

Humpty Dumpty, for example, personifies man as Ego in the Causal Body, whilst Alice herself when crowned and feasted may be thought of as symbol of man after arrival at Adeptship, with all illusion banished as a dream: ‘you are only a pack of cards’. In his own account of himself, Humpty Dumpty can ‘explain all poems’—the human Ego is endowed with comprehension. He is egg-shaped—the form of the aura or Augoeides. He has an enormous face and so, head—the Ego is an embodiment of understanding and knowledge. He sits with legs crossed—a posture of yoga in which unity with the One Power, Life and Intelligence is attained. He maintains balance on a narrow wall—the Inner Self exists in the Higher Mental worlds, which are intermediary between spiritual Will and Wisdom, on the one hand, and concrete mentality, emotion and the physical world, on the other. His eyes are steadily fixed in the opposite direction from Alice. The Ego is conscious at spiritual, rather than physical, levels. Alice looks at him—is communing with the Ego, thereby personifying the aspirant to Egoic consciousness. He says that should he fall, all possible aid will come from the King and affirms, ‘I am one that’s spoken to a King, I am’—the ‘royal’ Atma within the triple Self. He completely explains the otherwise incomprehensible poem Jabberwocky—pierces fantasy and knows reality.

Later Alice meets and communes with those twins, Tweedledum and Tweedledee, personifying man in his dual mentality, abstract and concrete. Dual unification has been attained; for they expound the Logos doctrine with a most wonderful, if whimsical, instruction to Alice concerning the sleeping and snoring Red King. Here the reader is introduced to the theosophical teaching that behind all creation there exists that Lord of Contemplation, who brings all things into existence by His thought and holds them there until the time of dissolution arrives. If the Logos failed to maintain His concentration for a trillionth part of a fraction of a second, the whole Universe would vanish. The Archetype and its objective expression would disappear, disintegrate. The creative Song would cease and all would instantly sink back into the condition of virginal Space. This cannot happen, however, for the Divine Yogi is He whose formative thought and song are maintained unbroken from dawn to eve of the creative epoch.

Let us walk with Alice, Tweedledum and Tweedledee through the dark wood where they hear a strange sound in the distance. The answer given to her question as to the cause of the noise is more than worthy of full quotation:

‘It’s only the Red King snoring’, said Tweedledee.

‘Come and look at him!’ the brothers cried, and they each took one of Alice’s hands and led her up to where the King was sleeping_________________________________

‘He’s dreaming now’, said Tweedledee, ‘and what do you think he’s dreaming about?’

Alice said, ‘Nobody can guess that’.

‘Why, about you!' Tweedledee exclaimed, clapping his hands triumphantly. ‘And if he left off dreaming about you, where do you suppose you’d be?’

‘Where I am now, of course’, said Alice.

‘Not you!’ Tweedledee retorted contemptuously. ‘You’d be nowhere. Why, you’re only a sort of thing in his dream!’

‘If that there King was to wake’, added Tweedledum, ‘you’d go out—bang! — just like a candle!’

‘I shouldn’t! ’ Alice exclaimed indignantly. ‘Besides, if I’m only a sort of thing in his dream, what are you, I should like to know?’

‘Ditto’, said Tweedledum.

‘Ditto, ditto!’ cried Tweedledee.

He shouted this so loud that Alice couldn’t help saying ‘Hush! You’ll be waking him, I’m afraid, if you make so much noise’.

‘Well, it’s no use your talking about waking him’, said Tweedledum, ‘when you’re only one of the things in his dream. You know very well you’re not real’.

‘I am real!’ said Alice, and began to cry.

‘You won’t make yourself a bit realler by crying’, Tweedledee remarked. ‘There’s nothing to cry about’.

‘If I wasn’t real’, Alice said—half laughing through her tears, it all seemed so ridiculous—‘I shouldn’t be able to cry’.

‘I hope you don’t suppose those are real tears?’ Tweedledum interrupted in a tone of great contempt.

There, I suggest, we have a mathematical genius, Lewis Carrol, perhaps not knowing what he is doing, depicting with great beauty, with fantasy and yet with extraordinary reality, the fact that we are indeed all beings in the great ‘dream’ of the King, the Logos of our Universe. Tweedledum and Tweedledee—Monad and Ego perchance—told Alice that she was only a thing in the Red King’s dream, that if he woke up for a moment she would disappear, and that the same was also true of themselves. May we leave them together there in the wood, and so bring to a close an attempted presentation of Alice as ‘man as symbol’ or a personification of all mankind?

Man as Fact

When studied objectively, man as fact, or historical man proves to be strangely dual, portraying racially and individually an admixture of ascent to the highest idealism and nobility with the potentiality of descent into the lowest brutality, selfishness, and evil. In both of these aspects of his character in idealism man rises higher than the animal, whilst in his selfish scheming and heartless brutality, he descends lower than is normal in any known animal.

The Preamble to the United Nations Charter expresses the ideals and the common aims of all the peoples whose governments joined together to form the United Nations: We the peoples of the United Nations determined

TO SAVE succeeding generations from the scourge of war, which twice in our lifetime has brought untold sorrow to mankind, and

TO REAFFIRM faith in fundamental rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and

TO ESTABLISH conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained, and

TO PROMOTE social progress and better standards of life in larger freedom,

And for these ends

TO PRACTICE tolerance and live together in peace with one another as good neighbours, and

TO UNITE our strength to maintain international peace and security, and

TO ENSURE, by the acceptance of principles and the institution of methods, that armed force shall not be used, save in the common interest, and

TO EMPLOY international machinery for the promotion of the economic and social advancement of all peoples.

UNESCO, the United Nations Educational, Scientific and Cultural Organisation proclaims it has three main functions: encouraging international intellectual co-operation; operational assistance to Member States; and promotion ofpeace, human rights and mutual understanding among peoples. ‘Since wars begin in the minds of men’, states a part of the UNESCO Constitution, ‘it is in the minds of men that the defences of peace must be constructed’.

The principles of the Red Cross include:

1. Humanity. Having its origins in the desire to bring help to the wounded on the battlefield without discrimination, the Red Cross both nationally and internationally strives to prevent and to relieve the sufferings of men in all circumstances. It aims to protect life and health and to provoke respect for the human person. It works in favour of mutual comprehension, friendship, co-operation and a lasting peace among all peoples.

2. Impartiality. It makes no distinction of nationality, race, religion, social class or political affiliation. It endeavours only to help the individual according to his suffering and to aid the most needy first of all.

3. Neutrality. In order to keep the confidence of all, it refrains from taking part in hostilities, and at all times it refuses to become involved in controversies of a political, racial, religious and philosophic nature.

4. Independence. The Red Cross is independent. Through the auxiliaries of the public powers in their humanitarian activities and subject to the laws which govern their respective countries, the national societies ought to maintain an autonomy which will allow them to act always according to the principles of the Red Cross.

5. Voluntary character. The Red Cross is an institution for voluntary and disinterested aid.

6. Unity. There may only be one Red Cross society in each country. It must be open to all and extend its humanitarian action to the whole territory.

7. Universality. The Red Cross is a universal institution within which all the societies have equal rights and the duty to help one another.

The Girl Guides Association of Australia calls upon its members to make this Promise: I promise that I will do my best:

To do my duty to God,

To serve the Queen and help other people,

To keep the Guide Law.

This is:

1. A Guide is loyal and can be trusted.

2. A Guide is helpful.

3. A Guide is polite and considerate.

4. A Guide is friendly and a sister to all Guides.

5. A Guide is kind to animals and respects all living things.

Australian Boy Scouts Association:

Aim

The aim of the Association is to develop good citizenship among boys by forming their character—training them in habits of observation, obedience and self-reliance—inculcating loyalty and thoughtfulness for others—teaching them services useful to the public, and handicrafts useful to themselves—promoting their physical, mental and spiritual development.

Basis

The principles and practice of the Association are founded on the basis of the Scout Promise and the Scout Law. The Association accepts and aims to preserve steadfastly throughout Australia and its territories the principles of Scouting as founded by the late Chief Scout of the World, Lord Baden Powell of Gilwell, and embodied in his book Scouting for Boys.

If this my contribution to the Special Issue is to continue to be factual, then I must add the following report:

Up to now, more than 90,000,000 people have been killed in the wars of this century. Last year, the world spent $200 billion on armaments, presumably in attempts to buy security by raising the proportion of wealth spent on arms. During 1969-70, the money that human beings spent on the means of killing one another rose to an all-time high of $204 billion dollars. Dr Malcolm S. Adeseshiah, Unesco’s Director General, wrote: ‘UNESCO cannot go on spending perhaps one million dollars a year on peace-building when $200,000,000 is being devoted every year to building an arsenal of absolute annihilation….When will we learn that life is all of a piece, a vast, mysterious entanglement of species, that the earth is the home of all and what endangers one must have its ultimate effect on all others?’

In England, in 1971, research experiments on living cats, dogs, and other animals reached a record of 5,607,435, according to the Home Office statistics published in a White Paper (16 th August, 1971). About 86 per cent of these experiments were carried out without anaesthetics.

Ill

The Religion of Love

The message to the individual aspirant who would both quickly attain and lead his fellow human beings to the heights, must be the necessity for the establishment of the quality of utterly selfless, heartfelt affection throughout his or her whole nature until it becomes the very fibre of the human being. The evolution of the human race toward the lofty stature of Adeptship is dependent upon the establishment in its nature of this quality, this power, of selfless love, and man and woman must become an incarnation of that divine potency to which alone may justly be given the name of love.

Love, therefore, must become the veritable religion, the spiritual, intellectual and bodily ideal, whilst intelligent subservience to duty governs its external expression. Every truly compassionate person and every human organisation with compassion as its central objective must, in consequence, be regarded as high points, mounts indeed, to be ascended as the human Race, led by its more advanced members, moves on to the fulfilment of its destiny.

Theosophy in Australia, Vol. 61, Issue 10, October 1973, p. 336

SECTION 7
The Keys to Health and Healing

189
A Healing Meditation

The author offers a personal healing meditation designed to restore the harmonious flow of the Divine Life through one’s whole nature; this Life which is the vital energy of the Universe, is everywhere present in abundance; its steady and continuous flow through us maintains in us perfect health and strength. Illness is a sign that through lack of inner harmony we are temporarily shut off from this universal supply of healing force. We must attain a state of spiritual, mental, emotional and physical harmony and accord, whereupon the Divine healing and vitalizing power will flow freely through us and we shall be whole.

To achieve this consummation, the aspirant may visualize the Divine Life as being everywhere present and as filling the upper air with its radiant and golden glow: he may reach up towards it with all the power of his thought and will, aspiring ardently to become one with it, to embody it within himself, so that it may flow freely through him, in the helping of the world.

Then he may dwell in thought upon God as the Source of all power and life, seek to realize His presence and to lose himself There-in. He may think of himself as a chalice into which the Divine Life is poured, and as he aspires to at-one himself with God, the cup will increase in size, growing ever higher, into the inner worlds, where dwells the Healing Life.

Then let him think of the Divine life in all its glowing golden Splendour, as pouring down upon and into him in a torrent of vital force, filling the cup to overflowing and flooding his whole nature with its power. After dwelling for a time in silent realization, this power may be directed outwards through his heart to heal the sorrows and sufferings of the world.

This meditation may safely be performed regularly, day by day, even many times a day, preferably at early morning, midday, and before retiring.

Gradually an automatic flow of healing life will be established in the aspirant, who will then bear about with him wherever he goes a healing and uplifting power of incalculable value to the world. Thus, as he treads his upward path, he may heal and bless his fellow men and truly say with Christ, the great Exemplar of the Spiritual life, ‘I, if I be lifted up, will draw all men unto me’.

Theosophy in New Zealand, Vol. 42, No. 4, 1981, p. 94

190
Clairvoyant Diagnosis of Disease

The ideas which I am going to express are the outcome of a study of many hundreds of different cases of disease by means of the faculty of positive clairvoyance. In each case the physical history was obtained and a psychological study was made of the individual. The Etheric Double and the emotional and mental bodies were examined and their condition recorded. In many cases an attempt was made to investigate the past life of the individual and to discover the transgression from which the disease karma originated. By these means there is being gradually built up a number of classifications of disease states, showing the psychology, the type of transgression and the superphysical conditions corresponding to certain of the chronic diseases.

The work is necessarily incomplete and imperfect, partly because of the limitations of the author and also because it was interrupted by his visit to America, but it will go on and in the end we shall have a complete classification of all the major diseases.

Rheumatism

Rheumatism, one of the most common diseases, will serve as a useful illustration of this method of study. It was found for the most part, in ordinary muscular rheumatism and in some cases of arthritis, that the root transgression had been a misuse of the physical body by over indulgence in food, so that the assimilating, digestive and secre—tory systems were seriously impaired, with a resulting accumulation of poison in the body which contaminated the blood stream and showed itself as a rheumatic complaint.

Neuritis

In the case of neuritis and neurasthenia, again the transgression was found to be a misuse of the body through waste of the vital power, for neurasthenia is a nervous disease. Speaking generally, the pains of neuritis are due either to a starvation or congestion of the nerves: the Etheric Double has broken down and instead of conserving the vital energy which comes from the Sun long enough for the physical tissue to assimilate it, allows that life force to escape. The starved nerves cry out, as it were, for their customary charge of power and that cry is felt as pain. Waste of the vital power, misuse of the bodily energies in the pleasures of the body, not taking enough sleep, over excitement, artificial modes of life and so on, are the root causes of neurasthenia. They all produce their inevitable reaction in an impaired Etheric Double.

Spinal Complaints

Spinal diseases offer a very interesting study, for they very often spring from a misuse of the serpent fire. There have always been groups of people who have possessed supernormal powers. Some of them have misused their power for purposes of self-aggrandizement and oppression. This is one of the greatest transgressions of all, the use of Nature’s finer forces for selfish ends. Nature does not tolerate that. There is only one permissible motive for arousing these latent powers and that is the motive of service to one’s fellow men. It is interesting to find that the karmic reaction occurs in the spinal cord, in which the misused force is seated and along which it travels up to the brain. Many interesting correspondences of this kind were discovered. It would appear then, that individuals suffering from malformations of the spine, or an imperfect bony structure, such as humpbacks, are having their pride humbled by Nature, not by a personal infliction of punishment, but by the action of a strictly impersonal and absolutely just law.

(For a full and fundamental outline of the cause and remedy of sickness and scientific pathway to health and happiness, read Lecture Notes—School of the Wisdom, Vol. I)

Theosophy in New Zealand, Vol. 17, No. 3 & 4, 1956, p. 8

191
Concerning Spiritual Healing

General Question: ‘Let us suppose that a person comes to one suffering from some psychological or perhaps psychic disorder for which they have found no medical cure. How does one proceed in trying to help that person?’

Answer: According to attained capacity, one may safely proceed along these lines: First, enter into communion with the reincarnating Ego. Then, keeping the mind open to intuitive insight, ‘ask’ the Ego for information concerning the condition of the Personality. Why has it found itself in this unfortunate position? What errors have contributed? Are they being continued? The knowledge thus gained is very important; for by its possession and use, guidance may be gained in the spiritual, occult and personal treatment of the case. One may learn what Egoic remedial action is being taken and how one may helpfully collaborate.

In other words, contact the Ego, notice its degree of evolutionary development, find out the extent to which the sufferer has caused the condition in the present or former lives, or combination of these physically, by hurtful actions, psychologically or occultly, as from prematurely aroused Kundalini, for example. Then one may know to what extent the adversities are karmically susceptible of effective treatment. The first step towards successful healing includes this ‘talk’ with the Ego in order to attain complete understanding. Many difficulties may thus be avoided, one of which is created by the patient himself[119] who, whether consciously or unconsciously, is practising concealment or even self-protective deceit. One must know fully whether the patient is either keeping something back or is being deliberately untruthful concerning his condition.

Results are duly noted, the sufferer begins to be advised and certain appropriate spiritual and occult aid is then invoked on his behalf. This last is not limited to the time of the interview, but becomes a continuing procedure. Each day an effective form of spiritual healing[120] is practice by all Consultants. The convinced Christian would doubtless reverently pray for the aid of the Lord Christ as the great Healer of the World. For this purpose one must know the full names of the patient, sex, personality, home surroundings, relationships with fellow residents in the home and any experiences passed through which bear upon the present predicament. This knowledge is essential, since a very large part of psychic healing consists of penetrating research as described above.

In all cases of effective spiritual and occult healing, sufferers should be taught an appropriate form of daily prayer or yoga. Regularly practice, these will assist in both the recovery of the patient and the maintenance of the state of health and harmonious equipoise induced by successful treatment.

A Case Example

Supposing a person feels obsessed, at times loses full control of the mind, feeling that an undesirable entity is taking control of them and forcing them to perform actions against their wishes. Obsessions may take the form of fear, panic producing nightmares and the feeling that the room is invaded by an ugly presence that is seeking to prey upon them. They may wake up in the night in state of terror, perspire freely and be conscious of an unpleasant entity in the room.

The first question in such cases is whether or not there actually is an external entity present, or whether the experience has subjective psychological causes. These facts must become known, otherwise one could waste occult energy to no good purpose.

Supposing there is a deceased human being, making a nuisance of itself to this person—then direct contact therewith is necessary. Since the selfless healer is living a perfect harmless and indeed helpful life, he is spiritually superior to all unwanted invaders into other people’s privacy and may there justly assume a position of complete spiritual authority. The entity is then decisively informed that the interference must cease. If it resists, then there will be a battle of wills. The inner powers of the Soul and the help of the Lord Christ and the Angelic Hosts^{^[121]} are invoked, always without the slightest doubt whatever of ability to exorcize the obsessing entity.

If it transpires that an elemental is responsible, then that entity may if necessary be destroyed. If a human being is obsessing the sufferer, then the astro-mental bodies must not be destroyed.

In the case of an elemental, a thoughtform or a shell, one exorcizes the creature out of the person’s body, aura or house, bringing requisite spiritual will-force to bear upon it so that it must depart.

Theosophy in New Zealand, Vol. 37, No. 1, 1976, p. 5

192
Cruelty As A Cause of Disease

Humanity’s Great Need

The attainment and maintenance of perfect health is the intelligent person’s supreme material preoccupation. Health is the greatest physical necessity for every human being. Yet, despite the progress of modem science, the incidence of such diseases as leprosy, cancer, diabetes, hypertension and heart disease, and the mortality from them, tend to increase. More and larger hospitals, asylums and prisons are continually having to be built.

How is this pressing problem, which now besets the whole human Race, to be solved? What are the fundamental laws governing health and well-being, and in what way is humanity so continually violating them that a perfectly and continually healthy individual is a rarity? In this article I am going to offer an answer to those questions.

Unity, Harmony, Health

How may health be defined? I suggest that health is a condition of harmonious unity of ideal, thought, feeling and conduct. When this co-ordination of all the parts, spiritual, mental and physical, of a human being is achieved and maintained to a reasonable degree, two basic, inter-related laws are being obeyed. One is the law of harmony upon which, as equilibrium, the whole universe is established, and the other is the law of compensation, by which the whole universe is ruled.

When no natural law is violated, there can be no personal pain, although the consequences of all preceding transgressions will still have to be endured. When natural law is violated, suffering is inevitable. Moreover, the nature and the extent of the pain are always exactly proportionate to the degree of violation.

I am going to suggest that the application to the conduct of life of this knowledge, and obedience to these two laws of harmony and compensation, constitute the sole foundation upon which perfect health can be assured, perfect happiness can be maintained and, when they have been lost, both may be completely restored. Successful, final healing of the sick depends upon a return both to harmony and to obedience to natural law.

The Way to Happiness

Health may also be defined as the result of harmonious interplay between the forces of Spirit and mind, on the one hand, and their expression through emotion and physical action on the other. From above—actually from within—spiritual and mental forces and impulses play downwards into the outer man. From below, physical and emotional impulses both respond to and modify those descending from above. The harmonious interplay of these two, the mento-spiritual and the physic-emotional, is essential to man’s well-being.

Health, therefore, is almost entirely a matter of ethics. Health depends upon the mental, the emotional and the physical conduct of life. Psychiatry and psychosomatics as branches of medical science and as therapeutic aids are now demonstrating this fact.

The God Within and The Man Without

Let us look more closely at this idea of relationship between the Inner Self and the outer self of man. The Inner, Spiritual Self of man continually transmits Spiritualizing impulses. The mind receives and relays them. The man in his physical body responds to and, in varying degrees, manifests and ratifies them. The extent of such ratification decides the measure of the resultant happiness and health. Similarly, the degree to which they are ignored or violated determines the amount of unhappiness and ill health experienced in consequence. Where the harmonies are preserved, health is assured. Where they are not preserved, ill health is inevitable. Long continuing discord within will, in time, produce disease without.

This must be so, for man is not a mere body alone. Man is a threefold being of Spirit, intelligence and body. Moreover, this human power-unit grows increasingly sensitive as evolution proceeds. The nervous and psychic balance and responsiveness of civilized humanity grow continually more delicate. In consequence, violation of basic law produces a greater disturbance in advanced than in primitive man, brings a more keenly felt pain to modem man than to earlier Races.

The Life in All Beings is One Life

What is the message which the Spiritual Self of man transmits, the mind receives and the body must ratify? If it were possible—as it is—to ascend to a state of spiritual consciousness and view the universe with the eyes of the Spirit, what would be seen? If with the ears of the Spirit the Song of Life could be heard, what would be its theme? The answer, in a phrase, is ‘Life is One’. There exists but One Life, One Light, One Power, One Love, and that is the central, spiritual truth, in realization of which the Inner Self of man perpetually abides.

Unity, therefore, is the message which the Higher Self continually transmits to the brain through the medium of the mind. In the savage, the message is scarcely heard and only ratified as an instinct of tribal and family unity. In the self-centredness of material-minded man, unity and love are in many ways denied. ‘Each for himself and the Devil take the hindmost,’ is his guiding principle in certain aspects of his life. Individuals, groups and even Nations, when not threatened by a common danger, still show themselves capable of acting as self-centred units, with little or no regard for the welfare of their fellow men, not to mention the animal kingdom of Nature. The result is clear to every eye. The larger majority of human beings are prone to ill health. The chaos, the wars and the threats of wars, the ruin and the disease in the world, are the direct result of man’s denial of the truth that Life is one.

Humaneness the Key to Health and Happiness

Is the situation hopeless, then? Is there no cure for war-frightened, disease-ridden humanity? There is hope and there is a cure. Man is gradually evolving. For an increasing number of people, the inner voice grows stronger, more insistent, calling: ‘ONE LIFE IN ALL’. Eventually, mind answers and brain and body fulfil. Kindness to fellow men and humaneness to animals then increase. Charity is extended. Love grows deeper, less selfish, more universal. Health and happiness also increase. Ultimately, the message of the unity of Life is recognized as a Divine instruction, an impelling summons, an irresistible command. Mind then assents. Brain fully responds. Conduct squares with conscience. Humaneness becomes the Gospel of Life. Charity bums as a flame in the heart. Self-interest is lost in selflessness and then, at last, the secret of perfect health, of radiant vitality and of inward happiness has been discovered. In very truth, recognition and ratification in conduct of the fact of the oneness of all Life is the racial and the individual panacea.

The Case Man Has to Answer

What is found when recognition of unity is applied as a test of the mode of life of modern man? Unfortunately, continual disobedience and denial are discovered. What forms do this disobedience and denial more commonly assume? The answer is all too plain. In a word, it is cruelty. Marked characteristics of modem man are cruelty to man and cruelty to beast. The former—cmelty to man—is beyond question. Man’s inhumanity to man is proverbial. The Nazi and other concentration and labour camps, the prisons of the world and the annual reports of societies for the protection of women and children, provide convincing proof. Furthermore, man’s exploitation and murder of animals is long-continued and world-wide, as annual reports of animal protection societies also demonstrate. Man is by far the greatest enemy which the animal kingdom has to fear. For pleasure in blood sports, for food, for adornment, for health, as he thinks, man deliberately and systematically practises the torture and the slaughter of animals.

The laws of harmony and balance are thus repeatedly broken by modem man. The fact of unity is continually denied. The awful retaliation of the Law of Cause and Effect is, in consequence, provoked. Widespread disease, rampant, unpreventable disease, is the result. Those who continually gratify the lust to torture and to kill cannot possibly be either happy or healthy human beings. They are in conflict with the spiritual fact of unity and with the power, the purpose and the spiritual impulse within all Nature. The wards[122] of the physical key to health and happiness are now discovered. They are humaneness, kindliness to all living things, benevolence and compassion towards all sentient beings. Simply put, these imply harmony in action.

Four Reasons for Humaneness

Since the virtue of humaneness is of such supreme importance to the health and happiness of man, it merits close examination. Let us look at it together. There are at least four basic reasons for humaneness. The first is that by kindness alone can man ratify the fact of the unity of Life. The One Life has been described as a conscious, hypersensitive, electric, creative energy. All effects, pleasurable or painful, produced upon one living creature are communicated by this electric Life Force, elan vital, throughout the whole of manifested being. Cruelty to sentient Life in one form is cruelty to all, for Life is one. Injury even to a single being can have far-reaching effects, harm to one causing harm to all.

The second reason for humaneness is that universal love is the highest possible ratification in conduct of the fact of unity. One must be humane for love’s sake. All else is hate, darkness, disobedience, cosmic lawlessness.

The third reason for humaneness is that the health and the happiness of all sentient beings depend upon their mutual, humane relationship. We are all dependent upon one another for our well being, progress, fulfilment. Especially are all animals dependent upon man, being helpless before him.

The fourth reason for humaneness is that, under the law of compensation, or cause and effect, man reaps as he sows. Cruelty inevitably brings suffering. Kindness most surely brings happiness. Thus, humaneness is necessary because Life is one, for love’s sake, for happiness’ sake and because we reap as we sow.

There can be no evasion, no permanent, scientific, self-protection from the results of the breaking of the laws of unity, harmony and love. There are no law-raid shelters. The whole vast product of the modem world’s pharmacopoeia and medical practice cannot avail to protect mankind from the results of breaking the law of Life, the very law of being, which is LOVE.

The Crusade for Kindliness

The prevalent ill health of modem man demonstrates this principle of immutable and inevadable law conclusively. Fortunately, the Crusade for Kindness is growing in volume and power. It is a glorious rusade, for it has two objectives: to banish cruelty from the world and to lead mankind along the way to health and happiness. I repeat that, in addition to the wise conduct of life, humaneness, which is obedience to the law of love in thought, feeling, word and deed, is the only way to enduring physical health, as also to lasting world peace.

The New Zealand Vegetarian, Vol. 7, No. 1, March-May, 1953, p. 3

193
Five Rules for Health and Happiness

Cultivate a state of good will to all people; harmoniousness and harmlessness to all. These are the great preventatives against ill health.

Develop a habit of happiness. The perfect lubricant for stiff joints is the oil of joy.

Do not nurse grievances. Deliberately forgive all who hurt you, as you hope to be forgiven by those you may have hurt.

Send out affection to all. As harmlessness prevents, so goodwill cures disease and suffering.

Link up each day regularly with the Source of spiritual power and blessing within you.

Theosophy in New Zealand, Vol. 30, No. 1, 1968, p. 15

194
Good Health—Some Basic Principles

How may health be defined? I suggest that health is a condition of hannonious unity of ideal, thought, feeling and conduct. When this unity and accord are attained and maintained, two basic laws are being obeyed. One is the law of harmony upon which, as equilibrium, the whole Universe is established, and the other is the law of compensation by which the whole Universe is ruled. When no natural law is violated, there can be no personal pain. When natural law is violated, suffering is inevitable. Moreover, the nature and the extent of the pain are always exactly appropriate to the degree of violation.

The application to the conduct of life of this knowledge and of obedience to these laws constitute the sole foundation upon which perfect health can be assured, perfect happiness maintained, and both, when they are lost, completely restored. Successful final healing of the sick depends upon a return to harmony and to obedience to natural laws.

Health may also be defined as the result of harmonious interplay between the forces of spirit and of mind on the one hand and those of body and emotion on the other. From above or within, spiritual and mental forces and impulses play downwards into the outer man. From below, physical and emotional impulses both respond to and modify those descending from above. The hannonious interplay of these two, the mento-spiritual and the physico-emotional is essential to health.

Health therefore is almost entirely a matter of ethics, of the mental, emotional and physical conduct of life. This is a fact which is ignored by modem medical science, except that psychology and psychiatry, as branches of medical science and therapeutic aids, are demonstrating that mental, emotional and physical harmony and right self-expression are essential to the recovery and maintenance of perfect health.

The Inner Spiritual Self of man continually transmits Spiritualizing impulses. The mind receives and relays them. The man in his physical body receives and in varying degrees manifests and ratifies them. The degree of such ratification decides the degree of happiness and health. Similarly the degree in which they are ignored or violated determines the extent of unhappiness and ill health. Where the harmonies are preserved, health is assured. Discord within will in time produce disease without.

This must be so. For man is not a mere body alone. Man is a threefold being of spirit, intelligence and body. Moreover, this power-unit grows increasingly sensitive as evolution proceeds. The nervous and psychic balance and responsiveness of civilized humanity grow continually more delicate. In consequence, violation of basic law produces a greater disturbance in advanced than in primitive man, brings a more keenly felt pain to modem man than to men of earlier races.

What, then, is the message which the Spiritual Self of man transmits, the mind receives and the body must ratify? If it were possible to ascend, as it is possible, to a state of spiritual consciousness and view the universe with the eyes of the Spirit, what would be seen? If with the ears of the Spirit the song of life could be heard, what would be its theme? The answer to these two questions is one and the same. In a phrase it is: ‘LIFE IS ONE’. One Life, One Light, One Power, One Love—that is the central spiritual tmth in realization of which the Inner Self of man perpetually abides.

Unity is the message which the Spiritual Self continually transmits to the lower man through the medium of the mind. In the savage, the message is scarcely heard and only ratified as an instinct of tribal and family unity. In the self-centredness of material minded man, unity and love are still denied. ‘Each for himself and the devil take the hindmost’ is his guiding principle. Individuals, groups, and even nations, when threatened by a common danger, still show themselves capable of acting as self-centred units, with little or no regard for the welfare of their fellow men, not to mention the animal kingdom of nature. The result is clear to every eye. The large majority of human beings are prone to ill health. The chaos, ruin and disease in the world are the direct results of man’s ignorance and denial of the truth that life is one.

Is the situation hopeless, then? Is there no cure for frightened, disease ridden humanity? There is hope and there is a cure. Man is gradually evolving. For an increasing numbers the Inner Voice grows stronger, more insistent, calling: ‘ONE LIFE’. Eventually, mind answers and brain and body fulfil. Kindness to fellow men and humaneness to animals then increase. Charity is extended. Love grows deeper, less selfish, more universal. Health and happiness correspondingly increase. Ultimately, the message of the unity of life is recognized as a Divine Instruction, an impelling summons, becomes an irresistible command. Mind assents. Brain fully responds. Conduct squares with conscience. Humaneness becomes the gospel of life. Charity bums as a flame in the heart. Self-interest is lost in selflessness. Then, at last, the secret of perfect health, radiant vitality and inward happiness has been discovered. Recognition of unity is the individual and racial panacea.

What is found when recognition of unity is applied as a test of the mode of life of modem man? Unfortunately, continual disobedience and denial. What forms do the denial of the unity of life most commonly take? The answer is all too plain. In a word it is cruelty. A marked characteristic of modem man is cruelty to man and cruelty to beast. The former is beyond question. Man’s inhumanity to man is proverbial. The prisons of the world and the annual reports of societies for the prevention of cruelty to women and children provide convincing proof. Man’s exploitation and murder of the animal is long continued and world wide, as annual reports of animal protection societies continually demonstrate. Man is by far the greatest enemy which the animal kingdom has to fear. For pleasure, for food, for adornment, for health, as he thinks, man deliberately and systematically practices the slaughter of animals.

Three reasons have been advanced for a well chosen vegetarian dietary. Physically it meets every bodily need, is indicated by anatomy, and does not poison the body. Morally, it is humane and free from blood guilt. Spiritually, being humane, it is in harmony with the fact of the Unity of Life and the Law of Universal Love. A fourth reason is that from the results of the denial of this fact and the breaking of this law there can be no evasion, no permanent scientific self-protection. There are no fact-raid shelters. Neither are there any law-raid shelters. The whole vast product of the modem world’s pharmacopoeia and medical practice cannot avail to protect mankind from the results of the violation of the law of life, the law of love, the very law of being. The greatly improved health in the war period of the people of Britain, despite war strain, on a diet in which the consumption of meat was greatly reduced, demonstrates the harm done by meat eating.

I repeat that humaneness which is obedience to the law of love, in thought, feeling, word and deed is the only way to enduring physical health as also to lasting world peace.

The Theosophist, Vol. 67, May 1946, p. 125

195
Healing Prayer

Sacred fountain of life, source of all being. Preserver and sustainer of all worlds, we offer up our souls to Thee, to serve as spiritual chalices, into which thy sustaining life may flow.

In the name of Thy great sacrifice in which Thou pourest forth Thy life that we may live, we sacrifice all that would make us unworthy channels of Thy blessing to the world. Fill now the chalice of our souls with heavenly wine, that we may become Thy ministers in that solemn eucharist which Thou dost continually perform.

We accept the decrees of Thy wisdom, we throw open wide the doors of our souls that Thy life may enter in. We acknowledge Thy rule and bow submissively before it’s wise decrees. We accept with equal readiness pleasure and pain. We affirm our unity with Thee, and know that Thou canst make us whole.

We invoke Thine angels to aid us in our task of self attunement. May they assist us to remove the grossness and impurity, the selfishness and pride which in our blindness we have allowed to close our eyes to Thee.

In complete renunciation of the lower self we invoke Thy healing life and Thine angels’ aid that, being healed, we may become the channels of Thy healing and of Thy love to all who suffer in these lower worlds.

HAIL! angels of healing, come to our aid. Pour forth your mighty power upon this suffering one. Utter the Master word. Sound forth the Master note, shine resplendent with the Master colour. Release your divine energy that his bodies may be strengthened, purified and harmonized. Awaken the powers sleeping within his soul that he may drink of the healing wine for which he is athirst. Deliver him from pain. Relieve his tortured senses and restore the flow of his own vital energies. Purify, attune, soothe and vitalize him that by your aid and according to the will of God he may be restored to perfect health.

The Theosophist, Vol. 50, December 1928, p. 287

196
Notes On Occult Healing

(Replying to questions put by doctors as to whether (a) there is any possibility of correcting a malformation in the foetus, and (b) such malformation being karmic, and given to help the individual to learn some lesson, would the mother have any power to change it? Mr Hodson gave it as his opinion that:)

Such correction might be made by spiritual or occult means, but hardly by the average mother. Spiritual and occult healing is partly done by tapping the descending stream of the life of the individual and tuning it again, mending the broken rhythm before it strikes the physical. The mother can increase or decrease the disharmony by her attitude of mind, and by the experiences, psychical and physical, through which she passes. Just there is an enormous field of work, for this study shows the supreme importance of prenatal prophylaxis.

The mother’s mind and emotions, which play a very important part, should be harmonized and released from all possible strain and anxiety. Of course, the expectant mother should above all things be happy and free. With this terrible monster of modem civilization, with the slums, the tenements, and the great social difficulties under which children are born, these things are at present almost impossible. Ideally every mother should be surrounded with beauty and harmony. As soon as the child is old enough, there should be a vibratory examination and correction made to help to eliminate, latent diseases. Certainly, the mother can do a great deal, and the community and the medical profession can do more, but the spiritual constitution of man, the purpose of his existence, the Law of Cause and Effect and the life and consciousness side of existence must first be recognized.

With regard to (b) he said:

If we look at the matter from the point of view of the consciousness of the incarnating individual, it is not altogether a question of the person learning a lesson in his brain. In prenatal life that is obviously impossible. The Ego, that is, the immortal principle in each one of us, does know, because it has subsisted through various past lives, the products of which are preserved within it, as also is the full memory of them. That watching consciousness of the Higher Self reaches us as conscience, through which the Ego is trying its best to get this knowledge expressed through the physical body as conduct.

The Personality is, however, very wayward; the mind, the emotions, and the body take unto themselves a kind of self-conscious life, partially out of control of the Ego. In the early stages of human evolution, the Ego cannot handle the Personality well enough and so it strays off and experiments with its growing powers. In experimenting it breaks some laws and in return, suffers in the Personality, thus eventually learning a lesson. We are all at various stages of the learning of a lesson. Some people may almost have learnt the lesson of a particular complaint and only need a little impulse in a certain direction to straighten them out as it were. That is what happens in sudden healings.

People come to me for help sometimes and are healed while they are with me or shortly after; and that is not due so much to any personal virtue or even action of mine but occurs because the Ego has already thoroughly learned the lesson and there is only a little bit of disharmony waiting to be corrected. The Personality confesses its errors, thereby opening itself up to the Higher Self. 1 am sure most of you, if not all of you here, have had that same experience. A little help from you was enough to straighten out the difficulty in consciousness; the Ego takes advantage of your help and the patient quickly recovers. The more consciously we give such inward help to our patients the more efficacious we become in this part of the work. The influence of the expectant mother’s thoughts, feelings, and actions will help in a similar way to modify, for better or worse, and even neutralize the adverse karma of her unborn child.

(Asked by another doctor if he could recognize idiocy in intrauterine life, Mr Hodson replied:)

Yes, there are two main causes of idiocy, from this point of view. One is an actual malformation of the cerebro-spinal system, a failure in growth. The other is a maladjustment of the superphysical and physical mechanism of consciousness. This mechanism has as its physical end the cerebro-spinal system, I am talking now of waking consciousness, not the subconscious, with its mechanism of the sympathetic nervous system, though that may be also involved. The pineal and pituitary glands, the third ventricle of the brain, the brain itself, and the spinal cord, form the most important physical parts of the mechanism. There is an etheric counterpart of that and certain corresponding force-centres in the Etheric Double. There are seven force-centres in all, each one in relationship with one of the glands and nerve centres. Seven are in the Etheric Double, seven in the emotional body, and seven in the mental. These three sets of seven must be in perfect adjustment with each other, and with the glands, and nerve centres concerned; this adjustment is very delicate indeed. Maladjustment there is a cause of idiocy, especially when autopsy reveals no physical condition.

Both malformation and maladjustments can be discerned clairvoyantly in the embryo in the later months. I have sometimes been called in to cases of newly born children where there have been abnormalities, such as refusal to take food. I have frequently found the cause to be maladjustment of these centres, and sometimes have been able to help with the correction. In the case of glandular disturbances the chain of cause and effect is first a transgression, a misuse of the force typical of that associated with the force centre and gland concerned, then an injury to the delicate superphysical mechanism, causing vitiation of the life-force streaming through it; this affects the enzymes, and through them the cells, and that in its turn affects the glands and their secretions. It is a very subtle process. I do not pretend completely to understand it all myself, but am sure that consciousness, not form or mechanics, is the key.

With regard to the practical value of all this, I have just had an interesting case of a man who has been examined by a considerable number of doctors, all of whom failed to explain his condition, which is bronchial asthma and a mysterious tendency to nervous breakdown, and prostration. Last week be had the tests made of blood, urine, and the contents of the stomach; fluorscope and X-ray, investigations were also made and every single one of these was negative. Not from any one of them could be found anything to explain why this man was suffering from periodic nervous breakdowns. He came to me as a medical poser.

Examination of his Etheric Double, that is the principle in which vitality is stored and distributed, showed that it was worn out, thin, and almost incapable of vital response. His vitality was escaping as fast as he received it. Before the cells had time to receive the charge of vital force, it slipped away. The history of the case showed that during the war he was doing the work of four or five men, working night and day. He did this for some two years until he brought on a very serious nervous breakdown from which his later trouble developed.

There is to the Etheric Double a skin which has certain properties: one resembles that of an electrical and vital insulator. This skin retains forces until the cells and tissues have received their necessary charge of such energies. The other is to keep out invading poisons and influences; in health that skin is complete and perfect. This man’s etheric skin was broken down, and the edge of the Etheric Double was misty, unformed, so that all his forces were continually escaping. Medical care had increased the difficulty by a continual whipping up of the nerves and Etheric Double by strong tonics, drugs, and treatments of various kinds; these were further wearing out the Etheric Double, which was the worst possible thing to do.

One of the best ways to replenish the etheric skin and build up the Etheric Double is to rest, to take sun baths in which the rays of the sun fall direct on to the physical skin; and by rays I do not mean only ultra-violet, but those of the sun itself, some of which have not yet been discovered physically. Another way is through deep diaphragmatic breathing, done as an exercise. Then again, vital foods, careful dieting, selecting all the vital foods which can be assimilated, spinal adjustments, massage, regular exercise and sleep, and freedom from worry, all play their parts in building up the vital functions of the body. During these processes the patient must rest.

I mention this case to illustrate the practical and immediate value in the occult study of disease.

(Summary of answers given by Mr Hodson to questions asked after his lecture on ‘Vibration and the Human Chord’. See Chapter 206, ‘Vibration and the Human Chord [1]’ and Chapter 207, ‘Vibration and the Human Chord [2]’ in this collection.)

The Theosophist, Vol. 53, January 1932, p. 428

197
Significance of Colour in Healing and in the Human Aura

My first experience of the influence of colour in illness was with a Kent radiologist who was dying from bums. One day a friend brought the man an armful of blue flowers, and soon afterward he felt much better and much more comfortable. Next day more blue flowers were brought to him, and again there was an improvement in his condition. So his wife surrounded him with this particular shade of blue and eventually he was well enough to start experiments with treatment by colour. He got in touch with London physicians, and they, too, began investigations.

The basis of the method of treating disease by colour lies in the fact that vibrations in one body will produce vibrations in another body that is in tune with it. Most people know how an empty glass will respond to the right note struck on a piano or violin. Given the right note a thin glass may even be shattered. The human body is built of atoms which combine to produce molecules and thereafter cells. Each has its vibration rate. In health they vibrate on their true notes; in disease they are out of tune.

Colour is energy travelling with the speed of light (186,000 miles per second) on different wavelengths. This force of light correctly timed as to frequency (that is colour) has power to retune the body. Ruby red for instance is a powerful stimulant, a tonic in cases of anae-mia, devitalization and depression; but it would be an irritant in cases of fever and inflammation.

A method of treatment, which I used for six years, was to focus the light of a 2,000 candlepower projector through special colour filters, either as a broad beam or a pencil of light directed at a particular organ. Rose is a mild tonic, a harmoniser of the emotions and physical nerves. It is a suitable colour for drawing room and bedroom decorations, but vivid red is not good as it is so stimulating that it becomes an irritant.

Baths of orange light appear to increase the capacity of both the physical and etheric bodies to assimilate the life force of the sun’s rays. Orange is a good colour for the decoration of playrooms, nurseries and studies, but not for bedrooms. In dress both orange and red are good for those they suit, particularly in sunless weather.

Yellow has definite healing properties, appearing to help cells to reunite and wounds to heal. It has proved beneficial in the early stages of tuberculosis. Used in room decoration it acts as a mental stimulant.

Emerald green light vitalizes the digestive system; it is not recommended for decoration or to any great extent in dress. The softer shades of green are suitable for both purposes.

Sapphire blue light acts as an astringent and disperses congestion; it is used to prepare the body for the influence of other colours. In dress and decoration it induces peace and quietness and is therefore good for bedrooms and even bed linen and sleeping apparel.

To clairvoyant sight one of the principal features of an Astral Body consists of the colours which are constantly playing through it, these colours corresponding to, and being the expression in Astral matter of feelings, passions, emotions and desires. All known colours, and many which are at present unknown to us, exist upon each of the higher planes of Nature, but as we rise from one stage to another they become more delicate and luminous, so that they may be described as higher octaves of colour.

The following is a list of the principal colours in the human aura and the emotions of which they are an expression:

Black: In thick clouds—hatred and malice.

Red: Deep red flashes, usually on a black ground: anger.

A scarlet cloud: Irritability.

Brilliant scarlet: On the ordinary background of the aura: ‘noble indignation’.

Lurid and sanguinary red: Unmistakable, though not easy to describe: sensuality.

Brown-grey: Dull, hard brown-grey: selfishness: one of the commonest colours in the Astral Body.

Brown-red: Dull, almost rust colour: avarice, usually arranged in parallel bars across the Astral Body. (The miser is self-imprisoned).

Greenish-brown: Lit up by deep red or scarlet flashes jealousy. In the case of an ordinary man there is usually much of this colour present when he is ‘in love’.

Grey: Heavy, leaden: depression. Like the brown red of avarice, arranged in parallel lines conveying the impression of a cage.

Grey: livid: A hideous and frightful hue: fear spread to cause panic.

Crimson: Dull and heavy: selfish love.

Rose-colour: Unselfish love. When exceptionally brilliant, tinged with lilac: spiritual love for humanity.

Orange: Pride or ambition. Often found with irritability.

Yellow: Intellect. Varies from a deep and dull tint, through brilliant gold, to clear and luminous lemon or primrose yellow.

Dull yellow ochre implies the direction of faculty to selfish purposes.

Clear gamboge indicates a distinctly higher type.

Primrose yellow denotes intellect devoted to spiritual ends.

Gold indicates pure intellect applied to philosophy or mathematics.

Green: In general, varies greatly in its significance, and needs study to be interpreted correctly: mostly it indicates adaptability.

Grey-green, slimy in appearance: deceit and cunning.

Emerald-green: Versatility, ingenuity and resourcefulness, applied unselfishly.

Pale, luminous blue-green: Deep sympathy and compassion, with the power of perfect adaptability which only they can give.

Bright apple green: Seems always to accompany strong vitality.

Blue: Dark and clear: religious feeling. It is liable to be tinted by many other qualities thus becoming any shade from indigo or a rich deep violet to muddy grey-blue.

Light blue: Such as ultramarine or cobalt: devotion to a noble spiritual ideal.

A tint of violet indicates a mixture of affection and devotion.

Luminous lilac-blue, usually accompanied by sparkling golden stars: the higher spirituality with lofty spiritual aspirations.

Ultra violet: Higher and purer development of psychic faculties.

Ultra red: Lower psychic faculties of one who dabbles in evil or selfish forms of magic.

As explained above, every human emotion is accompanied by a wave of vibrations which appear as colour on their own plane, and there is a tendency for physical colour to affect the mind in such a way as to rouse the corresponding emotions. Anger shows in the human aura as red and therefore too much red acts as an irritant. Sympathy shows as pale green, and pale green surroundings are soothing. Active mentality shows as yellow, and yellow surroundings stimulate thought and assist study.

Colour is therefore a subject well worth consideration and every effort should be made to use it intelligently in healing, in the home and in dress, and so shed colour on the pathway of life.

When seeking to help others who are in need, remember that the recipients must always be visualized as perfectly well and perfectly happy. Never think of a person as sick or suffering when you invoke healing powers for them. Thought is almost omnipotent and such thinking will tend to induce the visualized sufferings. Therefore think of the recipients as radiantly well and drenched with a stream of golden healing power descending upon them from above, pervading, staying within them and healing them. Never feel sad about any case at the time of healing, however deep one’s sympathy for the sufferer. Always ‘see’ them as radiantly well. In fact, happiness amounting to joyousness and inward peace founded upon assurance of the just operation of the Law of Cause and Effect, should pervade one, and characterize one’s daily life, i.e., bodily condition and effect upon others.

Theosophy in New Zealand, Vol. 39, No. 4, 1978, p. 83

198
Spiritual Healing

This is one of the highest and one of the commonest of human aspirations. Let us examine the idea in some detail; those who desire to go straight to the heart of the subject will excuse a careful and detailed analysis—a real study, with the accent upon the part played in healing by sufferers themselves.

There is no panacea which can be applied and give immediate results.

It is well to make clear at first:

(a) There are physical causes and physical cures of disease.

(b) If seriously ill, go to a reputable physician.

Four questions present themselves:

1. What can and what cannot be done by spiritual healing alone?

2. What are the parts played respectively by healer and sufferer? or: How may the suppliant best co-operate?

3. What is the rationale?

4. How may one train oneself effectively to heal by the powers of mind and spirit?

To discover the answers, we must know first—What is the individual who aspires to heal and to be healed? He is:

A being of thought: hence his name—MAN.

A being of emotion and of physical action.

A being of will overshadowing and acting through thought, emotion, words and deed.

Man is a threefold being, one in whom highest spirit and lowest matter are united by intellect. Furthermore, the Spiritual Self is one with the Source of all existence. This is the central truth concerning man, the Highest Spiritual Truth and is all-important in healing. God-Spirit and man-spirit are one. Man in his spiritual nature relays throughout his whole being power from the inexhaustible Universal Source, which is God.

The Divine Creative Life Force flows continually throughout all Nature and through all men. The unimpeded rhythmic flow of this Divine Power and Life is essential to health and happiness; for the Creative Life Force is a mighty and irresistible power. When it flows freely through him, it empowers, vitalizes and can heal the whole man. Resistance to it, in thought, feeling and action, sets up friction, discordance, distortion, and causes physical malfunction and disease.

We may thus define health as:

(a) Harmonious relationship between Self and its bodies. Integration, wholeness, attunement.

(b) Unimpeded, rhythmic flow of power, life and consciousness from the Higher Self through all its vehicles.

Hence the true cause of susceptibility to ill health is interior. The root cause of our suffering is within us. So also the cure. It is the all-sufficing Life-force.

When we are seriously ill, somewhere within our nature, a condition exists which obstructs or diverts from proper channels, the Universal Life-Force. Spiritual Healing can remove these interior obstructions. What prevents free flow? Barriers at the mental, emotional or physical level, or of all three. These barriers are abnormalities caused by wrong thoughts and emotion and physically, by wrong action, the wrong conduct of life.

What is meant by ‘wrong’ in this sense?

Erroneous thoughts, unbalanced feelings and hurtful actions—these introduce a discordance between the various parts and principles of our nature and which violate basic laws of Life.

There are two fundamental principles which man cannot contravene with impunity (a) the unity of life; (b) the supreme importance of the physical body.

Let us examine fairly and squarely these contraventions, these transgressions of man. For we are dealing with root causes of disease and seeking final cure.

Life can be very difficult for us and very often unconsciously we drift into errors—sometimes seem to be forced into them.

We are all one. There is a brotherhood of error as also of sorrow. There are no ‘others’. Eugene Debs, President of an American Labour Union said: ‘While there is a poorer class, I am of it; while there is a criminal class, I belong to it; while there is a soul in jail, I am not free’. There is realization of Unity! When referring to human errors, therefore, one neither criticizes nor condemns.

What then are the errors violating the principle of the unity of life? There are two forms of violation (1) Objective, (2) Subjective.

(1) Objective: Selfishness and cruelty, in word and deed. Hurting others. So much is done even by word, by a subtle undermining of people’s character behind their back. By this, and by self-centred thought and feeling, we cut ourselves off from that person and the One Life in them. We sever an artery through which the One Life flows. Within us is a starvation, if only local at first, and a discordance. Without and around us is discord. Self-isolation from the lives of our fellow men; living unto oneself alone; becoming a self-separate, self-centred, self-seeking unit, instead of a helpful member of a family. We are then self-starved of God’s ever outpoured Life.

(2) Subjective: Thoughts and emotions of hate, dislike, desire to dominate—man’s ruling passion; grievance, bitterness, anxiety, nursed wrongs, unforgiveness, envy, anger, hatred, malice. These are poisions and can poison the system. These, if habitual and oft repeated, produce inert or discordant substance in the superphysical bodies. These choke the channels. Also karma of ill health is generated. Inevitably, the physical suffers.

Such is one kind of transgression which contributes to and sets up susceptibility to disease. Hurting others and habitual selfishness.

Another is misuse of the body. The body is a Temple of the God-Self within. It is, in truth, the abode of Divinity. Nature cannot allow its desecration.

Thus violation of the principle of Unity and desecration of the body can cause disease.

Health, therefore, primarily depends upon ethics, upon right conduct in thought, word, deed, diet and habits of life. Our Lord advised those whom He healed: ‘GO, SIN NO MORE’. In His simple statement resides the whole truth concerning health and disease.

Ill health serves as a teacher, drawing attention to error. The Inner Self knows, learns and desires co-operation by the Personality. The Healer’s mission is not only to relieve pain and cure disease, but also to open up the lower to the Higher Self and so to assist in a return to inner and outer harmony and right conduct.

The healer can be a great quickener of evolution. It is possible greatly to help others in the removal of barriers and the restoration of rhythm. The healer’s true purpose is to assist the sufferer back to the right attitude towards life, to right conduct of life, to remove interior barriers and to restore the harmonious flow of inner life throughout the whole nature. Successful spiritual healing brings down an immense flood of Divine Life. This can both restore the sufferer to his centre and sweep him clean. The spiritual healer can indeed be of very great evolutionary help.

What is the Method?

In dealing with the layman and chiefly with healing in absence, though the same principles apply everywhere, the patient’s attitude should be (a) Acceptance, surrender, understanding, forgiveness, no bitterness and deliberate readjustment to persons and circumstances;

(b) Co-operation. (1) In quiet receptiveness, at specified times, with thoughts fixed on the highest; (2) In correction of the errors in conduct, character, thought and the management of life, and especially in the attitude towards life and habitual thinking. What a man thinks on, he becomes. Poisonous thoughts poison the body. Hate, fear, greed, jealousy and bitterness are indeed poisons. They are destructive and break down the body. Apart from their unpleasant nature, these are separative, they violate the principle of Unity, they cut the individual off from the One Life and from his fellow men.

‘When we, by withdrawal from our fellows in any way, sever the cords of love that bind us together as men and women, we at the same time sever the arteries and veins through which the Universal Life flows. We then find ourselves mere bundles of strained nerves, trembling and shaking with fear and weakness, and finally dying for the lack of God’s love’.

Self Cure—Five Rules

1. Cultivate a state of goodwill to all. Never by thought or word or deed hurt another. Harmlessness to all is the great preventative.

2. Develop a habit of happiness, joy—e.g. arthritis is ‘smouldering’ resentment. The perfect lubricant for stiff joints is the oil of joy.

3. Do not nurse grievances. Deliberately forgive all. ‘To be able to stand in the midst of darkness and live as though all about you was light is the final test of the human spirit’.—Edward Howard Griggs

4. Send out affection to all, flooding every living creature with the power of love, never wantonly harming a single one.

As harmlessness prevents, so goodwill cures disease and suffering. Both of these open and keep open the channels for the Life Force from within. Neither provokes the corrective action of law.

5. Regularly link up with the Spiritual Source. Invoke and trust Spiritual Power.

The statement that such actions can actually cure disease may sound far-fetched. Such actions do far more than cure disease. They also prevent its incidence. They insure against ill health. They produce health, just as their opposites bring ill-health.

This process of self-harmonization deliberately carried out alsorests and calms the nerves, brings peace to the mind restores interior harmony. It throws open the channels through which new life is conveyed to every cell of the body. Life can thus be built anew from within. Thus we can recreate ourselves. We can both prevent illness and cure ourselves. We can emerge from an illness, if it comes, spiritually refreshed and physically reorientated.

Patients must thus be instructed and their co-operation gained.

Various methods may be used.

Sacramental Healing

Using the power of an ordained priest, laying on of hands and anointing with oil.

1. A Spiritual impulse, quickens evolution, enlarges the outlook. Brings down a flood of spiritual and sustaining healing life and power and blessing from the 2nd aspect of the Holy Trinity. Sometimes a vision.

2. Encouragement and comfort gained.

3. Truer attitude attained.

4. Psychological correction. Sweeps aura clean.

5. Physical healing on occasion.

There are two other methods:

(1) Affirmation: In utter faith! ‘Thou shalt be healed’. Some people, unique individuals, become charged with a healing passion.

(2) Invocation and Distribution: Mention names to distribute the power.

A METHOD OF SPIRITUAL HEALING

First, have a list of the Christian and surnames of those to be healed. Then, in complete privacy, and with the body completely relaxed, turn the thoughts in powerful concentration to a recognized Healing Source. For most Christians, doubtless, this will be the Lord Christ, the Great Healer of Men. Visualize Him and reverently draw near to Him, seeking to realize His Presence. With half minute pauses for concentration and visualization after each phrase, repeat aloud and with powerful intent, the following invocation:

‘May the healing power of the Lord Christ descend upon……..’Here mention the Christian and surnames of those to be healed, with a five second pause between each. During the pause, visualize the sufferers as radiantly well and as in the very Presence of the Lord Christ, flooded by His glorious healing power and golden light. After all the names have been mentioned, continue:

‘May Christ’s healing power descend upon them all and may the Holy Angels encompass them’.

After a further pause say:

‘May the light of Christ’s Love enfold them forever. Amen’.

Theosophy in New Zealand, Vol. 40, No. 4, 1979, p. 76

199
An Occult Approach to the Cause, Prevention and Cure of Disease

The subject of the interplay between spirit, thought and body is continuous. Whilst recognizing physical causes and the value of physical treatments of disease in miscalled ‘accident’, old age, dietetic errors and wrong conduct of life, more recent medical research supports the view that habitual long continued discordant conditions of mind and emotion can cause physical disease.

The Academy of Para-Psychology and Medicine holds certain beliefs to be axiomatic. It is believed:

• That medicine must adopt a new view of man: one which recognizes the unity of body, mind and spirit and the importance of the interrelationship of these dimensions in health and disease.

• That all physical and mental disease is directive experience, meaningful in the context of significant human development, and therefore must be viewed as the manifestation of conditions existing on the subtler levels—whether mental, emotional or spiritual.

• That treatment of disease (in the full sense) must be directed at the whole man, and that no lasting healing of the physical body can be achieved where the mental, emotional and spiritual elements have been left untouched.

• That there is no condition of disease in the human body that cannot be successfully treated if a means is discovered for treating on the appropriate level.

‘Signals’ that Indicate Psychosomatic Disease

There appear to be ten basic and often prolonged danger signals which tend to precede the onset of psychosomatic disease:

1. Feelings of anxiety

2. Restlessness

3. Irritability

4. Feelings of sadness

5. Inability to make decisions

6. Insomnia

7. Loss of appetite

8. Compulsive overeating

9. Fatigue

10. Loss of interest in work and life in general

The late Dr Alexis Carrel stated this clearly in Man the Unknown:

‘Envy, hate, fear, when these sentiments are habitual, are capable of starting organic changes and genuine diseases. Moral suffering profoundly disturbs health. Business men who do not know how to fight worry, die young. Emotions determine the dilation or the contraction of the small arteries, through the vasomotor nerves. They are, therefore, accompanied by changes in blood circulation. Pleasure causes the skin of the face to flush. Fear turns it white. The affective states stimulate or stop gland secretions, or modify their chemical constitution. It has been proved that a moral shock may cause marked changes in the blood. Thought can generate organic lesions. The instability of modem life, the ceaseless agitation, create states of consciousness which bring about nervous and organic disorders of the stomach and of the intestines, defective nutrition and passage of intestinal microbes into the circulatory apparatus. Various kidney and bladder infections are the remote results of mental and moral unbalance. Such diseases are almost unknown in social groups where life is simpler, where anxiety is less constant. Likewise, these who keep the peace of their inner-self in the midst of tumult are immune from nervous and organic disorders. Man thinks, invents, loves, suffers, admires and prays with his brain and all his organs’.

What anger does to you:

Increases your heart-beat.

Raises your blood pressure.

Narrows the smaller blood vessels.

Widens the pupils of your eyes.

Dilates the breathing tubes in your lungs.

Releases sugar from the liver into your

blood to provide an energy boost.

But most of all it spoils your looks.

There have been found, up to the present, most frequent chronic organic disturbances in which emotional conflicts will always be found to be present, even though not recognized. These are:

1. Chronic indigestion and hyperacidity—stress, tension, worry.

2. Gastric ulcer and duodenal ulcer emotional disturbance.

‘The stomach is the sounding board of the emotions’.

3. Colitis, a more severe form of fear associated with resentment even up to panic.

4. Bronchial asthma.

5. Chronic respiratory disturbances.

6. Chronic hyperthyroidism.

7. Chronic headaches and recurring migraine attacks.

8. Rheumatism (one physician has said: resentment, grudge.)

9. Diabetes.

10.Cancer

Psychosomatic illness is not produced by a bacterium or by a virus or by a new growth. It is produced by the circumstances of daily living.

Three groups of people are prone:

1. Those who are habitually cross and complaining.

2. Those who are continually anxious and worrying, if not on their own account then on account of someone else.

3. Those in trouble, financial or domestic.

We do not think with the brain only. Thinking involves the entire body in a series of complicated nerve impulses that centre in the brain. For example, in anger the face gets white or red; the eyes widen; muscles tighten to cause trembling.

Embarrassment produces dilation of the blood vessels in the face, or blushes. Also, other emotions of this kind all cause muscular tightening and pressure. When they are habitual, harm is done, for emotion affects the endocrine system. Sudden acute fear, like a near motor smash sends an impulse to the adrenal glands which squeeze adrenalin into the system, causing the heart to thump and the respiratory centre in the brain to be over-active, causing one to gasp.

Thus, psychosomatic medicine is not a branch of psychiatry, or of any speciality. It is based on the fact that the mind and the body are inseparable and together constitute the human being. The word ‘psychosomatic’, I repeat is derived from the Greek psyche, meaning mind or spirit or soul, and soma, the body. It is, therefore, a fresh approach to all medicine. This new attitude recognizes the fact that the human being is complex and mysterious, a creature whose brains and emotions and tissues are constantly reacting on one another.

Once considered an inevitable consequence of growing old, heart disease emerged as a national epidemic early in the century. The epidemic increased in ferocity as control of such major disease killers as diphtheria and pneumonia extended the life span of the average American and lifted him into the coronary-prone ranges.

But to many public health experts, that is only part of the story. The transition from a predominantly rural to an affluent urban culture has also changed the average American’s life-style.

Its hallmarks: A rich diet, sedentary living, cigarette smoking and a high input of tension. ‘Just as TB was the prevalent disease in a young industrial society’, says Dr Jeremiah Stamler, director of the Chicago Coronary Prevention Evaluation Program, ‘the disease of a mature industrial society is coronary disease’.

Clearly, the coronary epidemic will not be curbed, as the infectious diseases were, by the simple development of drugs or vaccines. If experts like Stamler are right, nothing less than a restructuring of the American way of life may be required to bring heart disease under control.

Who Gets Cancer?

The cancer patient, says Dr Claus Bahnson of the Eastern Pennsylvania Psychiatric Institute, tends to be lonely, emotionally isolated and to have difficulty forming deep relationships with other people.

Denial. A striking psychological feature of the cancer-prone personality is extreme denial and repression of emotional responses, particularly depression and anxiety.

A conference on the psycho-physiologic aspects of cancer, under the auspices of the New York Academy of Sciences, produced more evidence of the possible relationship between the disease and emotional problems. University of Rochester Medical Centre researchers Arthur Schmale and Howard Iker maintain they were able to a significant degree to predict the appearance of cancer on the basis of emotional and psychological tests. Using an attitude of hopelessness as their criterion, they predicted cancer in 18 patients, 11 of whom were found to actually have the disease. In 33 patients they predicted no cancer, and 25 of those proved cancer free.

The following couplet appeared in a British Medical Journal:

‘Eat all kind nature can bestow,

It will amalgamate down below, if the mind says so!

But if you once begin to doubt

Your gastric juice will find it out! ’

The Mechanisms of Psychosomatics

A general theosophical view of the problem of disease, the subject of the mechanism of interaction between body and Soul, is now considered.

One theosophical contribution, fundamentally founded upon direct clairvoyant research, consists of a description of the anatomy of the Soul of man and includes information concerning the link between body and Soul.

The mortal bodies of man are four in number and named the mental, the emotional, the etheric and the physical. Though fourfold, the mortal Personality is really a unit.

Theosophy teaches of the presence of the Superphysical within the physical—of the vehicles of the Ego, the mind and the emotions as interpenetrating and interacting upon the physical body. As a result of this ensouling Presence, the body is perpetually affected by feeling and thought.

An important additional idea must here be considered. Vitality is not only a bodily state, but also a force with its specific vehicle and channels—the Etheric Double, the nerves and the force-centres, constituting a third circulatory system.

Every nerve, artery and vein has an etheric sheath and constitutes a physical and an etheric canal along which life-force or prana flows. Physically, the main organic centres are at the glands and nerve centres whilst super-physically they are at the chakras or centres of Soul energy in the subtle bodies.

The chakras and these flowing pranas serve as links between body and Soul and it is largely through them that mental and emotional states reach and affect the body, its organs and their functions. This flow of vitality is influenced by both bodily and psychological changes which later affect especially the nervous systems in at least three ways. They do this by influencing the flow of prana, by affecting the condition of the mental, Astral and etheric bodies themselves and thirdly by affecting the force-centres or chakras in the superphysical bodies and the associated glands and other organs in the physical body.

The seven chakras are specific organs in the etheric, Astral and mental bodies. The Sanskrit word chakra means ‘wheel’. The etheric chakras are flower or bell-shaped vortices, lying with their edges on the surface of the Etheric Double and situated at the crown, the brow, the throat, the heart, the solar plexus, the spleen and the sacrum.

Each vortex has a tube or stalk running back into the spinal tract or cranial glands. There is a two-way flow along these stalks incoming and outgoing from spinal cord to nervous systems.

In the Astral and mental bodies they are larger, highly coloured and convey super-physical pranas via the etheric chakras to the physical glandular and nerve centres, their function being greatly affected by thought and emotion.

Theosophy thus refers to the chakras and the Etheric Double as links between physical consciousness. When the throat tightens with self-consciousness or the stomach ‘turns over’ or ‘sinks’—changes in Astral consciousness affect first the Astral Body, then the Astral throat chakra, then the etheric chakra, and so the physical glands and nerve centres.

The chakras have a definite influence on the endocrine glands in their region and this is one theosophical view of behaviourism and glandular disturbances. Generally, after long strain, after negative or discordant thought and emotion, and after shock the subtle bodies alter and then the chakras.

These effects then gradually reach the glands and the nerve centres thereby affecting the supply of prana, the chemistry and the metabolism of the body.

In addition, each chakra, in health, also has its own chord and place in the total personal chord. In health all are in tune, and the life-force then flows freely and harmoniously through vehicles and chakras to the physical body and, other factors being present, produce and maintain perfect health.

Self correction of habitual mental and emotional errors and of harmful physical habits is most important in the maintenance of health. Both habitual, temporary errors and the more deep-seated psychological difficulties must be attacked by the sufferer and cleared up. In this, especially at first, external help is often needed and that is the place of the true healer.

The chief influence, it would to us appear, however, in achieving and maintaining good health is the general attitude to life. This can be either excited, contracted, tense, bitter, envious, fearful, strained, acquisitive, greedy, pugnacious, personal or calm, relaxed, free, kindly, impersonal, benevolent. Naturally, the latter is the ideal.

PSYCHOSOMATIC DIFFICULTIESCLAIRVOYANTLY OBSERVED

The clairvoyant diagnostician first studies the case history, the physical problems, the Etheric Double, the Astral and Mental Bodies and if necessary and possible, relevant past lives.

Inner causes are thus seen first and the questions to the patient limited to those which will draw out a personal realization and confession, or restore to conscious memory the incidents in the past which are the causes of present ill health, thus bringing relief from constriction and clearing away obstructions.

Mento-emotional disturbances show themselves as:

(a) abnormalities of shape, such as constrictions or enlargements in the Astral Body, as in alcoholism.

(b) Hyperactive areas or auric imbalance in and around the physically affected area.

(c) Inert patches in the Astral Body representing residue or ‘ashes’ from indulgences in former lives, scars from childhood, and also later sufferings such as shock, corporal punishment, frustration, disappointment, loneliness and neglect.

(d) Jealous anger, irritation and resentment appear as areas of brown-green with red flashes and scarlet flecks, and when these are deeply felt the black of malice can also be present. These direct and use up undue amounts of Astral life-force, and render discordant some of that which reaches the physical body.

(e) Depression shows as an enveloping cloud of grey, clogging the chakras and compressing the Astral Body.

(f) Fear, anxiety and worry, show as dull, livid grey areas deep within the aura and as obstructions in, and constrictions of, the heart and solar plexus chakras.

(g) Permanent thought-forms can appear within the aura, feeding upon its life. They can be caused by living too much in the past by dwelling unduly upon old happinesses and the people and places associated with them, as also by dwelling on old miseries.

These habits all make thought-forms, which live on the life-force flowing through the Mental and Astral Bodies, thereby reducing the supply of the life-force available to them and flowing through them to the physical body.

We may wisely remember and love the past, but should not unduly cling to it. We should not surrender to past sorrows, bereavements and mistakes.

(h) In nightmares and recurring night terrors sometimes the Astral elemental essence assumes an ugly shape, which may range from an enveloping black cloud to a terrifying animal-like or other form seeming to threaten the person. These are met on the Astral Plane and the fright sends the person rushing back in terror to the physical body. A nightmare is the result.

These forms must be broken up by the will-power of the healer who, in addition must clear the aura and stabilize and strengthen the consciousness. Such abnormalities affect adversely the chakras, especially their two functions as channels for prana and aspects of consciousness.

For example, the solar plexus chakra and the Astral Body both contract and become choked up in sudden fear, panic, habitual anxiety, anger and resentment, thus reducing the inflow of the ensouling Astral life-force.

A broken heart can appear astrally as a closed heart chakra with interlocked petals—a tragic sight.

(I) Alcoholism appears as an enlarged belt of protruding, brick red Astral matter reaching from the throat to the thighs, according to the degrees of addiction and indulgence.

Within and outside of it, in its field of force, many small elemental, reptilian and animal-like forms are to be seen, battening upon the very life-force and influence of the abnormally active area.

EXPERIENCES IN PAST LIVES CAN AFFECT THE HEALTH OF THE NEW BODY AS FOLLOWS

(a) The effect of death from imprisonment—claustrophobia; from hunger, thirst or being lost or injured in open spaces—agoraphobia.

(b) Inborn paralysing fear and unreasoning terror, as of snake-bite, scorpions, beasts or birds of prey, or bats, can be brought over as a result of death from any of these in a recent preceding life.

(d) Fear of explosives, shots, planes overhead, slopes, water, knives or guns, can also be brought over especially in quick reincarnations after death from any of them, as of soldiers killed in battle.

(e) Complexes which are not thus caused can have their origin in mother-child relationships, both during pregnancy and in the early years of life, as stated earlier. These, too, will be visible appropriately as effects upon the etheric mould during intrauterine life, and later upon the Etheric Double.

Theosophy in New Zealand, Vol. 39, No. 3, 1978, p. 51

200
The Influence of Mind and Emotion on Health, Disease and Nutrition

Although sanitation, hygiene and dietetics have reduced mortality and lengthened the average duration of life, statistics demonstrate that the general ill-health and proneness to disease of mankind are on the increase. A growing sickliness is showing itself among modem civilized humanity. Every individual and every family are continually faced with the possibility that mental or physical, and often mortal, disease will strike them. Disabling and painful diseases and epidemics are the almost certain lot of present-day man.

Psycho-somatic Medicine

Whilst meat-eating is a basic cause of toxaemia and many diseases, the psychological causes, now accepted and granted their due position in what is known as psycho-somatic medicine, and malnutrition, are undoubtedly contributory factors. The influence of mental and emotional states upon both bodily functions and nutrition are now too well proven to be either doubted or neglected with impunity. There is an increasing evidence that repressed anxiety, for example, which cannot be discharged in action, is discharged in the form of disease, while habitual, environmental stress, poverty, grief, family anxiety, envy, hate, fear, worry, secretiveness, pride, nursed grievances and a deep and often silently endured sense of frustration, are capable of causing organic changes and physical diseases.

Health Essentials

The human body is nourished from many sources, the principal ones being food, the radiations from the sun, earth, air and water and the many less ponderable energies which flow continually upon the human body. The elimination of flesh, fish and fowl from the diet and the inclusion of fresh fruits and vegetables, often uncooked, whole grain cereals, dried fruits and nuts and fresh dairy products, form the essentials of sound nutrition. The most perfect and complete dietary, however, though it will greatly help will not, I believe, conduce to perfect health unless a measure of mental emotional equipoise and harmony obtains, both in general and in particular when food is being taken.

Body Functions

The human body is composed of trillions of cells, each performing its life functions by virtue of its instinctual action. Every cell is connected by a very fine nerve to other nerves until at last they are gathered into centres in the spinal cord. The cells are controlled automatically by the glands and the sympathetic nervous system. When these cells, nerves and glands are functioning harmoniously, there is health. When they are disturbed in their functioning, there is ill-health.

The body is a whole and all its parts are inseparable. Body, life, mind, opinions, emotions, moods, instincts, nerves, glands, tissues, blood and organs altogether constitute an operative unit. If any part is out of harmony there is a general discordance, thus disease, of the whole. Sickness and disease, then, are unnatural states resulting from disturbances and hindrances to the life functions of the body, nerve and gland cells, The cure will be found in the removal of the cause of the psychological disturbance to the function and processes of the parts that make up the bodily self. The adjustment of these discordances is found only in that self-knowledge which reveals the cause of the inhibitions and repressions which obstruct the flow of the life forces.

Vitalizing Necessities

The process of nutrition demands vitality to stimulate glandular secretion. Hormones and enzymes must reach the necessary organs in order that the breaking up and rebuilding of the cells may be completed. The body is like a flowing vesture; it is completely rebuilt every seven years. Harmonious living and right thinking and feeling, especially when taking food, are essential to continued good health. Worry can disturb the structural procedure. Anger can destroy and distort the growing new cells. Equable emotions, on the other hand, permit the wonderful, automatic body mechanisms to make repairs and eliminate waste products. Psychological conditions operating through the nerves and glands affect each cell at the moment of growth or resolution. A harmonious atmosphere at meal times is essential to good digestion and assimilation. Eating should be done in a state of happiness. Heated arguments, severe correction of children by parents, quarrelling of any kind, reproaches and the discussion of unpleasant subjects, all these should be kept away from the table.

Whilst a sound dietary is essential to vigorous health—and vegetarianism is definitely indicated by the anatomy and physiology of the body—right food alone is not enough. An impoverished or frustrated emotional life, maladjustment to environment and continued thoughts of guilt, grievance, resentment, anger, hatred and malice can both prevent full nutrition from the best of foods and set up disease conditions in the body. Vegetarianism, whilst most important, must be supplemented by right thought, right emotions and right conduct of life.

The New Zealand Vegetarian, June/August 1950, p. 9

201
Man in Health and Disease

A THEOSOPHICAL APPROACH

INTRODUCTION

One theosophical view of the nature of man is that he is both a trinity — spirit and matter united by intellect—and, when awake, a septenary—spiritual will, wisdom, and intelligence functioning as thought, emotion, vital, and physical bodies. He is said also to be a unit of power, life, and consciousness and, in consequence, all his vehicles are interconnected and mutually interactive. The purpose of man’s existence is to attain to ‘perfection’ or Adeptship which is achieved by means of successive lives, all being governed by an exact law, the Law of Cause and Effect. This law is described as an incessant, impersonal adjustment whose sole purpose is to maintain and, when disturbed, to restore the balanced harmony of the universe. It is the law inherent in the nature of things, changeless, inevadable[123]; the ultimate law of the universe, the source, fount, and origin of all other laws under which effects follow causes. In Sanskrit called karma, the law operates continually upon all mankind, its effects upon the individual being modified from hour to hour, day to day, and life to life.

Human experience—in health and disease for example—differs because causative action differs, and as a result the world of men may be regarded as an ever-changing, ever-growing, network of karma. Persistent selfishness, cruelty, and the misuse of the body and its powers bring disease and sorrow, whilst consistent non-possessive love, service, and the right use of the body bring health and happiness. Unless neutralized by intervening conduct, actions based on unity and motivated by unselfish love and service eventually produce a pleasure, a health, and a growing freedom of self-expression which encourage the actor to repeat them. Actions based on separateness and motivated by dislike, greed, cruelty and selfishness, can similarly produce pain, ill health and an increasing limitation of self-expression, which discourage the actor from repeating them. The wise man who knows and obeys this law need fear naught outside himself, but only his own defects of character and the errors of conduct to which those defects lead him. This knowledge concerning man is herein presented as the heart of the science of health, and indeed, happiness.

Applying this law to the problem of health, and to ill health and its treatment, it is found that behind every disease is both a defect of character and an error of conduct, whether in the present or a former life. The true means of prevention and cure at once emerge; for if wrong thought, emotion, and action produce pain, then right thought, emotion, and action produce happiness. Prevention of ill health, it may be added, is effected by continued right conduct, which means wise and, above all, kind conduct. Final cure, one may conclude, consists in correcting the error in consciousness and eliminating the defect in character, thereby reducing the tendency to perform pain-producing actions.

Psychosomatic Disorders

Whilst recognizing physical causes of disease, as in ‘accidents’, old age, dietetic errors, and the wrong conduct of life, recent research supports the view that long-continued discordant conditions of mind and emotion can and do cause disease. A medical explanation of this condition is that in time of fear or anger, powerful changes take place within the body; the heart muscles are stimulated to more rapid pulsation, circulation is shifted from the stomach and intestines to the heart, brain, lungs, and skeletal muscles—all resources are mobilized for the most effective fight or flight. The mechanisms of these automatic reactions are largely chemical, being caused by powerful substances secreted by the glands and the nerve endings. Every impression from the outside world that threatens the security of the individual, that provokes him to anger or inspires him to fear, automatically calls into play this complicated biochemical mechanism to prepare the body for action. Frequently, however, no action follows, hence emotional repression and tensed bodily energy charges intensify the situation and cause further difficulties. It is known, for example, that under strong emotion changes in the ‘structure’ of the blood are wrought by minute quantities of added substance—adrenalin, for instance. Blood may be regarded as a fluid organ, and as it is changed by slight alteration of its chemical content, so are the other organs changed as they are bathed by the altered fluid. Anxiety thus becomes a biochemical factor. Through automatic stimulation of secretions, it may release materials as upsetting to the system as bacteria.

Dr Alexis Carrel writes in Man, the Unknown:.

‘Envy, hate, fear, when these sentiments are habitual, are capable of starting organic changes and genuine diseases. Moral suffering profoundly disturbs health. Business men who do not know how to fight worry, die young. Emotions determine the dilation or concentration of the small arteries, through the vasomotor nerves. They are, therefore, accompanied by changes in blood circulation. Pleasure causes the skin of the face to flush. Fear turns it white. The affective states stimulate or stop gland secretions, or modify their chemical constitution. It has been proved that a moral shock may cause marked changes in the blood. Thought can generate organic lesions. The instability of modem life, the ceaseless agitation, create states of consciousness which bring about nervous and organic disorders of the stomach and of the intestines, defective nutrition, and passage of intestinal microbes into the circulatory apparatus. Various kidney and bladder infections are the remote results of mental and moral unbalance. Such diseases are almost unknown in social groups where life is simpler, where anxiety is less constant. Likewise, those who keep the peace of their inner self in the midst of tumult are immune from nervous and organic disorders. Man thinks, invents, loves, suffers, admires and prays with his brain and all his organs’.

Man in Health and Disease

THE MECHANISM OF PSYCHOSOMATICS

‘There are two classes of disease—bodily and mental. Each arises from the other. Neither is perceived to exist without the other. Of a truth mental disorders arise from physical ones, and likewise physical disorders arise from mental ones’ (Mahabharata, Shanti Parva, XVI, 8-9).

This general view of the problem of disease having been presented, the subject of the mechanism of interaction between body and soul may now be further considered. One contribution, founded upon clairvoyant research, consists of a description of the anatomy of the soul of man and includes information concerning two of the links between body and soul. One of these, of course, is the Immortal Self or reincarnating Ego and another is the vital energy flowing from an interior source, throughout the four mortal vehicles, those of mind, emotion, vitality, and physical matter.^{^[124]}

An important additional idea may perhaps usefully be considered here: for the term vitality refers not only to a bodily state, but also to a force with its specific vehicle, the Etheric Double. Every nerve, artery and vein has an etheric sheath and constitutes a physical and an etheric canal along which life force or prana[125] flows. Physically, the main pranic centres are at the glands and nerve centres, whilst superphysically they are located at the chakras (see later) or centres of soul energy in the subtle bodies. The chakras and these flowing pranas serve as links between body and soul, and it is largely through them that mental and emotional states reach and affect the body, its organs and their functions. This flow of vitality is influenced by both bodily and psychological changes which later affect especially the nervous systems in at least three ways. They do this by influencing the flow of prana; by affecting the condition of the mental, Astral, and etheric bodies themselves; and by affecting the force centres or chakras in the superphysical bodies and the associated glands and other organs in the physical body.

The seven chakras are specific organs in the etheric, Astral or emotional, and mental bodies, the Sanskrit word chakra meaning ‘wheel’. The etheric chakras are floweror bell-shaped vortices, lying with their edges on the surface of the Etheric Double and situated at the crown, the brow, the throat, the heart, the solar plexus, the spleen, and the sacrum. Each vortex has a tube or stalk running back into the spinal tract or cranial centres. There is a two-way flow along these stalks, incoming and outgoing from spinal cord to nervous system. In the Astral and mental bodies they are larger, highly coloured, and convey superphysical pranas via the etheric chakras to the physical glandular and nerve centres, their function being greatly affected by thought and emotion.

The chakras and the Etheric Double are thus seen as links between physical and superphysical consciousness. When, for example, the throat tightens with self-consciousness or the stomach ‘turns over’ or ‘sinks’, changes in Astral consciousness affect first the emotional or Astral Body,[126] then the Astral throat chakra, then the etheric chakra, and so the physical glands and nerve centres. The chakras thus have a definite influence on the endocrine glands in their regions, and this is one view of behaviourism and glandular disturbances. Generally, after long strain and tension especially, negative or discordant thought and emotion, and after shock, the subtle bodies alter first and then the chakras. These effects then gradually reach the glands and the nerve centres, thereby affecting the supply of prana, and so the chemistry and the metabolism of the body.

The Human Chord

In addition to this general interaction, the functions of the glands, nerve centres, and organs are governed by cyclic law, as is the whole body. Within the major cycle of birth, growth, maturity, and death are the individual cycles of varying degrees of activity of the glands at different ages. These cycles and functions are also affected by thought, emotion, mode of life, diet, infection, ‘accident’, and old age. All these influence the glands; for wrong, discordant thought, wrong emotion, wrong mode of life and diet interfere with their proper cycles and the harmonious blending of all the separate cycles of activity of each organism in the body, which is essential to perfect health. In other words, they upset the balance of bodily function. In addition, each chakra, in health, also has its own chord and place in the total personal chord. In health all are in tune, and the life-force then flows freely and harmoniously through vehicles and chakras to the physical body and, other necessary factors being present, produces and maintains reasonably good health. Self-correction of habitual mental and emotional errors and of harmful physical habits is most important in the maintenance of health. Habitual, temporary errors and more deep-seated psychological difficulties must be reduced in extent and eventually eliminated.

To digress briefly, if these generalizations are applicable, then the whole body can be expressed in terms of frequency, each type of tissue and each organ having its own wave length, note and colour, these in their turn varying in states of health and of disease. In perfect health, every part is in tune and the chord of the human body perfectly harmonized. In ill health, the opposite exists; there is a dissonance at some part or other. The true art of healing, therefore, would seem to be that of reattunement or the restoration of rhythm.

III

PSYCHOSOMATIC DIFFICULTIES

Clairvoyantly Observed

Mental and emotional disturbances can be seen in the superphysical bodies as abnormalities of shape, such as constrictions, enlargements, hyperactive areas or auric imbalance generally in the region of the physically affected area. Inert patches may also be observed in the Astral Body more especially, representing residue or ‘ashes’ from indulgences in former lives, ‘scars’ from prenatal life and childhood sufferings such as shock, corporal punishment, frustration, disappointment, loneliness, and neglect.

Jealous anger, irritation, and resentment appear as areas of brown-green with red flashes and scarlet flecks, and when these are very deeply felt the black of malice can also be present. These both misdirect and use up undue amounts of Astral life force, and also render discordant some of that which reaches the physical body. Depression shows as an enveloping cloud of grey, clogging the chakras and sometimes compressing the Astral Body. Fear, anxiety, and worry show as dull, livid grey areas deep within the aura and as obstructions in, and constrictions of, the heart and solar plexus chakras.

Permanent or semi-permanent thought-forms^{^[127]} can also appear within the aura, caused by living too much in the past, by dwelling unduly upon old happinesses and sorrows and upon the people and places associated with them. These habits all make thought-forms, memory-forms, which can absorb some of the life force flowing through the Mental and Astral Bodies, thereby reducing the supply available to them and the physical body.

Nightmares may sometimes be caused when the Astral elemental essence assumes ugly shapes, which may range from an enveloping black cloud to a terrifying animal-like, or other form seeming to threaten the sufferer. These may be met astrally during physical sleep and the resultant fright drive the person in terror back to the physical body. These forms must be broken up by the will power of the healer who, in addition, must clear the aura and stabilize and strengthen the consciousness. Such abnormalities affect adversely the chakras, especially their two functions as channels for prana and the stabilizing aspects of the Inner Self; for the solar plexus chakra and even the whole Astral Body may contract and the former become choked up in sudden fear, panic, habitual anxiety, anger and resentment, thus reducing the inflow of the ensouling Astral life-force. A recently ‘broken’ heart can appear astrally as a closed heart chakra with interlocked petals—a tragic sight indeed.

Alcoholism produces an enlargement of the Astral Body, brick red in colour, reaching from the throat to the thighs, according to the degrees of addiction and indulgence. Within and outside of it, many small elemental, reptilian and animal-like forms may be seen, battening, as it were, upon the affected life force.

Influences from Former Lives

Experiences in past lives can, it would seem, affect the health of the new body as follows:

The effect of death from imprisonment—claustrophobia; from being lost in open spaces—agoraphobia. Inborn paralysing fear and unreasoning terror, as of snake bite, scorpions, beasts or birds of prey, or bats, can be brought over as a result of death from any of these in a recently preceding life. Fear of heights, water, fire, earth caves, etc., may be related to the manner of death in a former life. Fear of explosives, shots, planes overhead, slopes, water, knives or guns, can also be brought over especially in quick reincarnations after death from any of them, as of soldiers killed in battle.

Complexes which are not thus caused can have their origin in mother-child relationships, both during pregnancy and in the early years of life, as already stated. These, too, will be visible appropriately as effects upon the etheric mould during intrauterine life, and later upon the Etheric Double and subtler bodies.

SPIRITUAL HEALING

Man is theosophically described as ‘that being in whom highest Spirit and lowest matter are united by intellect’. The Spiritual Self of man is in its turn affirmed to be one with the Spiritual Source of all existence. This attribution, I suggest, is all important in spiritual healing; for the divine creative life force is said to flow from an inexhaustible universal Source continuously throughout all nature and all men. The unimpeded, rhythmic flow of this power is, I conclude, essential to permanent health and happiness; for the creative life force is an irresistible power. When it flows freely through one, it empowers, vitalizes, and if one is sick, can heal the whole man. Resistance to it in thought, feeling and action, sets up friction, discordance, distortion, and causes physical malfunction and disease, which truly is disease.

A Definition of Health

If this be accepted, then health may be defined as a harmonious relationship between the Spiritual Self and its bodies, or integration, wholeness, attunement. Thus viewed, human health is a condition resulting from the unobstructed rhythmic flow of power, life, and consciousness from the Higher Self through all its vehicles. Hence, the true cause of susceptibility to ill health is interior. The root cause of human suffering is within man, as also is the cure. ‘The heal for every wound is in the wound’ and consists of an adequate restoration of the all-sufficing life force. Somewhere within man’s nature, when he is seriously ill, a condition exists which obstructs, or diverts from its proper channels, the universal sustaining power.

All too often sick people are, temporarily at least, incapable of achieving these corrections and in this the healer, by whatever method, can make his or her contribution; for spiritual healing can remove these interior obstructions or barriers at the mental, emotional, or physical level—or at all three—which prevent the free flow of the life-force.[128] What are these barriers? They consist, I suggest, of abnormalities set up either by others or by the sufferer, in consequence of wrong thought and emotion and, physically, by wrong action or in general the wrong conduct of life. What is meant by ‘wrong’ in this sense? Erroneous thoughts, tense and unbalanced feelings, and hurtful actions—these are ‘wrong’ from this point of view. They introduce a discordance between the various parts and principles of man’s nature. Should they violate basic laws of life—especially that of unity, as by the infliction of cruelty—they can also evoke very adverse karmic reactions.

Faith, Sacramental, and Mental Healing

Three methods of spiritual healing may here be usefully considered. The view taken by faith healers in general is well described in The Healing Light by Agnes Stanford as follows:

‘God is both within and without us. He is the Source of all life; the Creator of universe behind universe; of unimaginable depths of interstellar space and of light-years without end. But He is also the indwelling Life of our own little selves.

‘So it is with that power of God that works through the being of one person for the healing of another. It is not really “unscientific” at all. It is only the channelling of a flow of energy from God’s being through man’s being. It is the entering in of the Holy Spirit of God through the Spirit of man, via the conscious and subconscious minds of that man, via the nerves of his body, via the nerves of the patient’s inner control centre and thence to his mind and Spirit. The nerves are the telegraph wires of the body. Thus the healer makes of his whole being, Spirit, mind and body, a receiving and transmitting centre for the power of God. He offers and presents to God himself his Soul and body, as a holy and living sacrifice, which is his reasonable service’.

In faith healing, healers must believe that they are receiving and being channels for the thing for which they pray. In other words, if one is going to pray effectively for the world, for a sick friend or for one in danger, one must believe that the thing for which one prays is at that moment being accomplished. In other words, one must have complete faith.

Sacramental healing brings ‘down’, both directly and through the officiant, a flood of healing and sustaining divine life, power and blessing. This can sweep the subtle bodies ‘clean’ and co-ordinate and realign the four personal vehicles. Expected results are the receipt by the suppliant of a spiritual impulse, a quickening of evolution, an enlargement of outlook, sometimes illuminating spiritual visions giving encouragement and comfort, a truer attitude towards life and its problems, psychological corrections and, when karma is favourable in this sense, physical healing.

Mental and Spiritual Healing by Individuals and Groups

In this approach it is essential always to think of the patient as perfectly well, all thoughts of symptoms of illness being strictly avoided. The flow of divine healing power is invoked by means of thought-power and prayer, its distribution being directed by the purposeful repetition of the patient’s full names. Here is a simple formula:

Christians may think reverently and intently of the Lord Christ[129] as the Great Healer of the World, seek to draw near to Him and to become a channel for His Healing Grace.

Then say with fullest intent and complete assurance,

‘May the healing Power of the Lord Christ descend upon . . .’ (Here repeat all the names of each sufferer, pausing after the name of each person whilst the descent of power is VISUALIZED.)

‘May the Holy Angels encompass them. (Pause)

‘May the Light of Christ’s Love enfold them forever. (Pause) ‘Amen’.

Those who, filled with Christlike compassion, will regularly employ this or a similar method will gain increasing skill and effectiveness, develop their own techniques from experience, and prove for themselves that it is possible by the power of thought and prayer to become a healer of men.

The American Theosophist, Vol. 59, Issue 5, May 1971, p. 91 [See ‘The Mechanism of Psychosomatics’, Chapter 204]

202
Healing Invocation

HAIL! Angels of healing, come to our aid.

POUR FORTH your mighty power upon this suffering one.

UTTER the Master word, sound forth the Master note, shine resplendent with the Master colour.

RELEASE your divine energy that his bodies may be strengthened, purified and harmonized.

AWAKEN the powers sleeping within his soul that he may drink of the healing wine for which he is athirst.

DELIVER him from pain. Relieve his tortured senses, and restore the flow of his own vital energies.

Purify, attune, soothe, and vitalize him/her that by your aid, and according to the will of God, he/she may be restored to perfect health.

The Theosophist, December 1928

203
Meditation as a Healing Process

Question: There is beginning to be an interest by western psychotherapists in meditation as a healing process. I know of three psychotherapists who recommend meditation to their patients. Of course they think of it as psychological healing rather than as a spiritual influence. Do you think this type of meditation has much future as a kind of healing process?

Answer: Yes. When people come to me for healing I always teach them meditation since, in my opinion, it is a kind of self-healing from within. In a great many cases of disease, and psychological disorders, there is a mental or emotional or a mento-emotional discordance, disease, error, excess, regression or disturbance. There may be a misdirection of energy—a hidden grief, a nursed grievance, a shock, the results of suffering, disappointment in life. Suffering may begin in the uterus and be present right on through child and adulthood. People can be suffering without having remembered where it began or when. It may take the form of various kinds of psychic and psychological dislodgment, disturbances, discordances or disease. An individual may take up wrong attitudes and adhere to them with the most tremendous intensity and willfulness, causing their whole attitude to be askew.

It is the work of the psychotherapists to help them, and I am very glad to hear that at long last meditation is being used by some. In this country the psychotherapists are so busy that many have long waiting lists even though they work about fourteen hours a day. The pressure is so tremendous that the tendency to give a drug and a tranquillizer, electric shocks or other purely physical treatment, is very strong. Such treatment leaves the basic situation unsolved—the psychical condition remains the same. There are two ways to treat this condition: one is by means of long, patient conversation, hoping to re-educate mind and heart so that things are seen in their proper perspective. This is often a most arduous and difficult task. Yet the most magical effects may be produced if, in the process, the person comes to a point where he sees his own error and exclaims, ‘Of course, there’s where all my troubles are!’ In addition to this patient re-education is the other way, and this is by meditation which I think is an invaluable and important way to help to correct psychological disturbances.

My personal idea about healing is that it can be effective if you can get deep down to the causes, clarifying the inner issues and enabling the person to get on the right road in his mental, emotional, and physical life. This enables the inner forces to flow through without interruption. Thus you have not only healed the person, but you have also helped or quickened their evolution—helped them on the pathway to the fulfilment of the purpose of life. In complete psychological healing, you are also releasing the spiritual forces within the person. Amongst the ancients, the function of healing was a priestly function.

Question: Is it necessary, in meditation for self-healing, to dig out the psychological causes of disease?

Answer: It may be unwise to dig for psychological causes. This reminds me of Claire Voc who early in life was very cruelly and unjustly punished. A friend who had been there at the time of this punishment, later said to her: ‘Do you remember such and such an experience?’ The answer was, ‘No, I don’t remember it’. The friend continued, ‘But you must remember’. The reply: ‘Oh yes, I distinctly remember forgetting that! ’ In another incident a person was asked if he had ever been snubbed. His reply was, ‘Yes, but I was never there’. He had gotten his self out of the way. So forget yourself. This, of course, is a counsel of perfection.

Don’t bear grudges. Grudges are very, very bad both for the body and the soul. A grudge is a poison. Get rid of grievances—forget them. All of us have such times in our lives—I have times when I feel that I was cruelly and unjustly ill-treated. I used to brood about it, but now I no longer think about it, since I am fully aware that the people involved were in fact only the agents of my own karma which I myself created in the past. They merely happened to be the nearest agents in the working out of the law. It is over and done with.

Think of the great exemplars—this is what I do. I think of our Lord on the Cross, enduring one of the most severe forms of agony to which a human body can be subjected. In the midst of his six-hour death by crucifixion, in the presence of the torturers, he said, ‘Father forgive them for they know not what they do’. Likewise the Lord Buddha said: ‘To those who scorn and revile me I will give the protection of my most ungrudging love, and the greater the measure of their hostility, the greater shall be the measure of my love’. He rose sublimely above personalities into the vision of Oneness like a spiritual and mental broom sweeping out the debris and removing the scum.

To the clairvoyant, some of those old wounds look a little like scars. There may be an area of the Astral Body that is not wholly participating in the general circulation. It looks like an unyielding, unresponsive area and is the result of very acute suffering indeed so that it has not yet become wholly harmonized into the general psyche. Meditation helps to get rid of all this and self-forgetfulness clears the way. Remember that nobody is your enemy. To the student of Theosophy there are no enemies, since everyone is an agent of your karma, otherwise they could not touch you mentally or physically.

In connection with any harm you have knowingly done, you must—if you can, make the fullest possible restitution, both mentally and physically ‘pressed down and running over’. Karma implies that every act contrary to nature’s harmony sets going a current from which there will be a reaction until harmony is restored. I want to add this postulate which is called, ‘The principle of the modification of karma by intervening acts’. Karma is not fixed at all, since every intervening act affects the results of an action. You may have oppressed, ill treated or, injured a person and so generated a force from which, in time, there will be an appropriate reaction. If, in the mean time, you have a complete change of heart and become a lover and server of your fellow men, then such contra-action will modify oncoming adversity.

Question: What is the best way to control what might be called ‘sinful thoughts’?

Answer: The ideal answer could only be given after a very thorough personal investigation of the person, digging deeply into the causes, beginning with early childhood and continuing through Life. Since I cannot do that, I must generalize.

The rule which I have found to be most helpful to people is not to fight the difficulty directly. Ignore it, since it lives on thought; it is fed by thought. Every time you think of it, even to try to stop it, you are feeding it. Therefore, the advice generally given is to ignore the problem or habit and concentrate strongly on the opposite virtue. Character is moulded by thought—what a man thinks on, he becomes. Think therefore of the eternal—always approach your problem by concentrating your mind on the very opposite qualities to those which are troubling you. Suppose the trouble is irritation which mounts to anger with all its undesirable results. Suppose it has become an ingrained quality of your character. It takes charge, distresses and humiliates you and must be dealt with. How?

Here is the prescription: Every day, preferably in the morning before going out, preserve fifteen minutes for the treatment of this disease. The first five minutes will be spent in contemplating the opposite virtue which, in this case, is patience, poise, control. These qualities will be thought about and so will be built in—the ideal patience unmoved in the presence of every irritation. For five minutes think about the ideal of patience and equipoise. In the second five minutes, evoke the circumstances which distress and irritate and in their presence maintain perfect calm with no reaction. During the last five minutes, make the irrevocable resolve: ‘This day I will attain to complete patience, equipoise and calm’. During the day remember this resolve and at noon recall it and quickly repeat it.

Every time a disturbing factor stirs to anger, retire as it were, into a position of calm—if you can. In the evening, before sleeping, review the day and see how you got on—where you fell, how you succeeded. Give an order to the subconscious self that while you are asleep it will build in the ideal of patience under all circumstances and that you will awake in the morning completely in control. In three weeks it should be possible for any intelligent person—not merely to control their anger-but to eliminate it. It has been replaced by the opposite virtues of patience, calm, equipoise.

So-called sinful thoughts should be replaced by thoughts of purity, until your aura shines with them. Unwanted thoughts then simply cannot reach you. You may endeavour to fashion your personality into an ideal one by taking qualities you think desirable and then you build them in one after the other. You resolve that ‘I will be this kind of person’.

There is a practice in yoga called ‘Self recollection’. The ideal is to live one’s life in such a way that however much one may be absorbed or even participating in external events or pleasures, nevertheless always—even throughout the day and night—there should be part of one’s consciousness which remains free and mindful of what one really is and the real meaning of one’s existence. This is called Self-recollection. In all this, one must be very careful to avoid anything which might be termed morbid introspection. A person might tend to think too much about himself, perhaps morbidly. Actually, self-forgetfulness is the secret of happiness and of spirituality, so—forget yourself in the highest meaning of that idea.

Question: How can one help another who is sick by the use of prayer?

Answer: I think first of all of a healing Source. In my upbringing from childhood, this has always been the Lord Christ. I think of Him first as the great Healer of the world. Then I think of the sufferer, but always in radiant health. Never allow yourself to visualize mentally anyone as being ill. You will increase the illness if you do. Always think of them as being perfectly well, even if it is not quite right. Then, as it were, in the presence of the Lord—visualize Him, if you like, full of light, grace, beauty and love in the highest form and bring your patient into His presence. Imagine Him putting His hands on the patient or whatever image comes to your mind. Then invoke the Divine healing aid saying: ‘May the healing power of the Lord Christ descend upon (insert the Christian and the surname)’. You visualize the Divine healing grace—golden glowing—as flooding and saturating the suppliant. Continuing, you say, ‘May the healing angels minister’. Visualize a circle of shining Beings who are servants of the Lord and who both conserve energy and add to it. At this time the patient is flooded both in your mind and actually too—with this Divine healing force. If it is in accordance with your temperament, you may close with this invocation: ‘May the light of Christ’s love enfold forever’. Remain quiet for a minute or two with this strong clear thought, ending with ‘Amen’.

Question: How can a person discover his own vibratory tone? I mean the note to which each person vibrates.

Answer: There is one form of yoga in which sound is used. It is called mantra yoga. A mantram may be constituted of a single syllable or of a sentence which, when chanted correctly, can have a liberating effect on the mind-brain. It is helpful to find that one of the six notes of the diatonic scale to which you respond best. One way is to chant, using for example the sacred word Aum. Begin with the middle C at the piano using concert pitch and then chant aum or om. How does it go? Does it fit you? If not try D,E,F, right up the scale. Keep on until you find the note that rings through your whole nature.

Each of the notes of our scale is in mutual, sympathetic resonance with one of the parts of the body, one of the chakras; one of planes, one of the planets and one of the signs of the zodiac. There is a set of what HPB [Helena P. Blavatsky] calls ‘correspondences’ bringing it right down from the zodiac to one’s Self. For example, the note E natural, for all of us in general, is our best note from the point of view of yoga. Why? It is in mutual correspondence with the pineal gland, buddhic vehicle, Neptune, Gemini, Virgo—all of which are on the frequency of the intuitive faculty and of the organ in the brain corresponding to that faculty. It is not only a matter of what notes you choose but what you want to accomplish. If you want to awaken the intuition, then use D natural every time. In one school C is the note of Scorpio. E Natural, the note of the intuition, is a very good note on which to meditate or to use for chanting since it provides an uplifting pattern of vibrations.

In yoga it is not so much what you find yourself doing but what you decide to do and do it without question. You must use your own intuition in this matter and not rely on someone else.

Question: Would you comment on the use of LSD to attain states of supernormal consciousness?

Answer: I have here a letter from the Vancouver, B.C. Medical Health Officer. He says: ‘The dangers of LSD are so great that no one should allow it in his or her body. The only exception would be under the highly skilled control of a medical specialist’. There are five major dangers associated with LSD. First to the individual. Persons who use

LSD are often young and cannot cope with the overpowering effects.

Second, psychological and physical reaction—LSD can result in bodily harm to the users and to others. It can create a panic state of mind by causing distortions of shapes, sizes, colours, distances sounds and time. A second may seem an hour or an hour a second. A person on the fourth storey of a building may believe that he is two feet from the ground and jump to his death. The effects are not temporary, since hallucinations can occur later at the most unexpected times and with great danger to everyone around. The brain damage may be permanent, even after one single experience with LSD.

Third, the impurities and the impossibility of controlling the dosage in the commonly obtained form of LSD add to the dangers. The regular medical dosage is so small that one ounce is sufficient to treat 300,000 patients!

Fourth, the legal consequences—it is illegal to give or to transfer LSD to any person. The only exception is for use at approved research centres. Penalties are severe, with three years imprisonment and a fine of up to $5,000.

Fifth, the social consequences—the possible social consequences are serious. Case histories show a slipping in achievement in every phase of life. The secrecy that surrounds the use of LSD and all illicit drugs tends to drive young people into groups separated from the rest of society. The overwhelming evidence shows LSD to be an extremely dangerous drug. Every person who is in danger of dabbling with this hallucination-producing drug should be seriously warned.

In regard to the attainment of super-normal states of consciousness, the drug does not produce the effects but it acts as an inhibitor and a releaser—it is a kind of key which lets the control of consciousness of the user free from the normal limitations of bodily egohood. It sets persons free. Now the level to which they reach, will depend on several factors: the person’s character, their expectations, their preparations, and finally, the setting. Under the best conditions—if they can be called best—sometimes not only the Astral Plane is reached, but Causal consciousness is attained. There is a freedom from the limitations of egohood; there is a universalization of consciousness; there is a feeling of oneness with life and with other people. There are other experiences which can be described as appertaining to super consciousness—this occurs only in very exceptional cases. Very large numbers of LSD users suffer from immediate and overwhelmingly devastating effects. For example, one young girl of 16, in the course of a ‘trip’, was brought into a medical centre believing that she had been skinned alive. Another man was under the delusion that he was destroying people by devouring their souls.

Under the influence of the drug, the freed consciousness can range from lower Astral and even elemental bodily consciousness—all askew and all wrong—right up to a touch of Causal consciousness. The successful yogi does precisely the same thing, and he, too, must and does affect his brain in order to produce the results and to release himself from the limitations of egohood. In full self-control and knowledge he then touches his real Self. He not only touches this spiritual Self but he learns to identify himself therewith and to experience full Causal consciousness. When the yogi, in successful meditation, enters into what is called in the East, ‘Samadhf, he may be in one of three states. In one, he remains awake in his body, in two, he is partially awake and partially gone and in three, the body is entranced. In each of these states the kundalini fire is brought up from the base of the spine. It divides into its three currents—one goes into the pineal gland, one into the pituitary, and one through the third ventricle of the brain and out of the top of the head. The arrival of this powerful electrical fire into the brain itself, into the cerebellum and the pineal gland has an extraordinarily stimulating effect. It causes the brain cells to vibrate more rapidly than is normal, and the same with the frontal brain and the pituitary. This increased and stimulating activity of the brain-mind allows it to respond to signals, conditions and forces at superphysical and supra-mental levels.

When a person is in this exalted state—the brain itself is, as it were, enfired. Why does the stimulation of the pineal gland contribute to the arousing of a supernormal or exalted state of consciousness? A very interesting discovery was made only last month. It is that the pineal gland is not only the vestigial organ they thought it was, since under certain stimulation and certain conditions it produced a chemical called serotonin. Extraordinarily enough, the action of this chemical on the brain consciousness is closely allied with that of exaltation in meditation and to some of the effects of LSD. For the occultist this is a very, very interesting discovery. It indicates that the stimulation of the pineal gland by the arousing of the kundalini fire may and I think, does, cause it to produce, release and secrete an added quantity of its various hormones which contribute to higher states of consciousness.

Finally, it must be stressed that the difference between the yogi and the user of LSD is that the latter is entirely dependent on his drug, needing larger and ever larger doses. He has no will in the matter at all, whereas the successful yogi can achieve these higher states of consciousness at any time he wills. He has full control.

Theosophy in New Zealand, Vol. 30, No. 4, 1968, p. 82

204
The Mechanism of Psychosomatics

There are two classes of disease—bodily and mental. Each arises from the other. Neither is perceived to exist without the other. Of a truth mental disorders arise from physical ones, and likewise physical disorders arise from mental ones (Mahabharata, Shanti Parva, XVI, 8-9).

The subject of the mechanism of interaction between body and soul will now be considered. One contribution, founded upon clairvoyant research, consists of a description of the anatomy of the soul of man and includes information concerning two of the links between body and soul. One of these, of course, is the Immortal Self or reincarnating Ego and another is the vital energy flowing from an interior source, throughout the four mortal vehicles, those of mind, emotion, vitality and physical matter.

An important additional idea may perhaps usefully be considered here: for the term vitality refers not only to a bodily state, but also to a force with its specific vehicle, the Etheric Double. Every nerve, artery and vein has an etheric sheath and constitutes a physical and an etheric canal along which life-force or prana flows. Physically, the main pranic centres are at the glands and nerve centres, whilst super physically they are located at the chakras (see later) or centres of soul energy in the subtle bodies. The chakras and these flowing pranas serve as links between body and soul, and it is largely through them that mental and emotional states reach and affect the body, its organs and their functions. This flow of vitality is influenced by both bodily and psychological changes which later affect especially the nervous systems in at least three ways. They do this by influencing the flow of prana; by affecting the condition of the mental, Astral and etheric bodies themselves; and by affecting the force centres or chakras in the superphysical bodies and the associated glands and other organs in the physical body.

The seven chakras are specific organs in the etheric, Astral or emotional, and mental bodies, the Sanskrit word chakra meaning ‘wheel’. The etheric chakras are flower or bell-shaped vortices, lying with their edges on the surface of the Etheric Double and situated at the crown, the brow, the throat, the heart, the solar plexus, the spleen and the sacrum. Each vortex has a tube or stalk running back into the spinal tract or cranial centres. There is a two-way flow along these stalks, incoming and outgoing from spinal cord to nervous system. In the Astral and mental bodies they are larger, highly coloured, and convey superphysical pranas via the etheric chakras to the physical glandular and nerve centres, their function being greatly affected by thought and emotion.

The chakras and the Etheric Double are thus seen as links between physical and super-physical consciousness. When, for example, the throat tightens with self-consciousness or the stomach ‘turns over’ or ‘sinks’, changes in Astral consciousness affect first the emotional or Astral Body, then the Astral throat chakra, then the etheric chakra, and so the physical glands and nerve centres. The chakras thus have a definite influence on the endocrine glands in their regions, and this is one view of behaviourism and glandular disturbances. Generally, after long strain and tension especially, negative or discordant thought and emotion, and after shock, the subtle bodies alter first and then the chakras. These effects then gradually reach the glands and the nerve centres, thereby affecting the supply of pranas and so the chemistry and the metabolism of the body.

The Human Chord

In addition to this general interaction, the functions of the glands, nerve centres and organs are governed by cyclic law, as is the whole body. Within the major cycle of birth, growth, maturity and death are the individual cycles of varying degrees of activity of the glands at different ages. These cycles and functions are also affected by thought, emotion, mode of life, diet, infection, ‘accident’ and old age. All these influence the glands; for wrong, discordant thought, wrong emotion, wrong mode of life and diet interfere with their proper cycles and the harmonious blending of all the separate cycles of activity of each organism in the body, which is essential to perfect health. In other words, they upset the balance of bodily function. In addition, each chakra, in health, also has its own chord and place in the total personal chord. In health all are in tune, and the life-force then flows freely and harmoniously through vehicles and chakras to the physical body and, other necessary factors being present, produces and maintains reasonably good health. Self-correction of habitual mental and emotional errors and of harmful physical habits is most important in the maintenance of health. Habitual, temporary errors and more deep-seated psychological difficulties must be reduced in extent and eventually eliminated.

To digress briefly, if these generalizations are applicable, then the whole body can be expressed in terms of frequency, each type of tissue and each organ having its own wave length, note and colour, these in their turn varying in states of health and of disease. In perfect health, every part is in tune and the chord of the human body perfectly harmonized. In ill-health the opposite exists; there is a dissonance at some part or other. The true art of healing, therefore, would seem to be that of re-attunement or the restoration of rhythm.

Psychosomatic Difficulties Clairvoyantly Observed

Mental and emotional disturbances can be seen in the superphysical bodies as abnormalities of shape, such as constrictions, enlargements, hyperactive areas or auric imbalance generally in the region of the physical area. Inert patches may also be observed in the Astral Body more especially, representing residue or ‘ashes’ from indulgences in former lives, ‘scars’ from prenatal life and childhood sufferings such as shock; corporal punishment, frustration, disappointment, loneliness, and neglect.

Jealous anger, irritation, and resentment appear as areas of brown-green with red flashes and scarlet flecks, and when these are very deeply felt the black of malice can also be present. These both misdirect and use up undue amounts of Astral life-force, and also render discordant some of that which reaches the physical body. Depression shows as an enveloping cloud of grey, clogging the chakras and sometimes compressing the Astral Body. Fear, anxiety, and worry show as dull, livid grey areas deep within the aura and as obstructions in, and constrictions of, the heart and solar plexus chakras.

Influences from Former Lives

Experiences in past lives can, it would seem, affect the health of the new body as follows:

The American Theosophist, Vol. 58, No. 5—Special Issue

A Self-Healing Visualisation

This is a personal healing meditation designed to restore the harmonious flow of the Divine Life through one’s whole nature; this Life, which is the vital energy of the universe, is everywhere present in abundance; its steady and continuous flow through us maintains us in perfect health and strength. Illness is a sign that through lack of inner harmony we are temporarily shut off from this universal supply of healing force. We must attain a state of spiritual, mental, emotional and physical harmony and accord, whereupon the Divine healing and vitalizing power will flow freely through us, and we shall be whole.

To achieve this consummation, the aspirant may visualize the Divine Life as being everywhere present and as filling the upper air with its radiant and golden glow; he may reach up towards it with all the power of his thought and will, aspiring ardently to become one with it, to embody it within himself, so that it may flow freely through him, in the helping of the world.

Then let him think of the Divine Life in all its glowing Splendour, as pouring down upon and into him in a torrent of vital force, filling the cup to overflowing and flooding his whole nature with its power. After dwelling for a time in silent realization, this power may be directed outwards through his heart to heal the sorrows and sufferings of the world.

This meditation may safely be performed regularly, day by day, even many times a day, preferably at early morning, midday and before retiring.

Gradually an automatic flow of healing life will be established in the aspirant, who will then bear about with him wherever he goes a healing and uplifting power of incalculable value to the world. Thus as he treads his upward Path, he may heal and bless his fellow men and truly say with Christ, the great Exemplar of the Spiritual Life, ‘I, if I be lifted up, will draw all men unto Me’.

Theosophy in New Zealand, Vol. 46, No. 1, 1985, p. 13

[See ‘Man in Health and Disease ’, Chapter 201]

205
The World of the Occult [6]

Can one be sure of theosophical interests in the next incarnation?

I mean the life of an active man and woman of the world who, illumined by spiritual ideas, tries to be Christlike in motive, thought, word and deed then one will be doing almost all one can to ensure for oneself, under the Law of Cause and Effect, a continuation of that mode of life in the next incarnation, and with even better opportunities than have presented themselves this time; for a successful entry upon the way of the spiritual life is, like every other human experience, governed by the Law of Cause and Effect.

One other step in that direction could also be taken; it is to adopt a regular regime of wisely ordered, daily meditation. This will tend to unify the consciousness of the Ego in its own world with the consciousness of the Ego in the brain. This achievement will be carried over into future lives, so that the Egoic determination to live spiritually in this life will be remembered and ratified in the next would add that when the call to the spiritual life is felt, answer that call visibly and actually. Make a corresponding gesture of some kind, such as giving up an undesirable habit. Do this primarily for its own sake, but also because it will constitute a sowing of seeds from which there will be a reaping, in terms of memory of the aspiration and conditions favourable to entry upon the spiritual life in the next incarnation. Whenever there is an inner spiritual experience, a true vision, it is important to recognize and ratify it physically by making some favourable change in one’s character, one’s habits and one’s conduct of life. Then the way to further experiences remains open. If on the other hand, an inner call is disregarded and one goes on being much the same person as before, then the likelihood of receiving further inspiration could be diminished.

The Evolution of the Mentally Defective

Understanding of the problem is aided if one remembers that we in the West mistakenly identify the Soul with the body. The great Teachers have said: ‘Dissociate your inner Spiritual Self from your body and you will find peace. Identify yourself with your body and you will never find peace’. In India, where these teachings are so well known, if not always followed, you may sometimes hear it said: ‘My body is hungry. My body is tired. I think I will take my body into the town’. We perhaps, need not go so far as that in words, but in thought we should. Then we would find much peace and serenity and also understand this particular problem.

The body and brain of a defective person are imperfect, perhaps injured, but the Ego within is whole. He is rather like a musical genius trying to play on a piano with missing notes, or without pedals, or with the pedals always down, or the piano badly out of tune. In cases of mental deficiency, as also in cases of still-born children and children dying very young which seems so purposeless we should realize first that it is only the body which suffers and second that debts are being paid by the Spiritual Soul or reincarnating Egos, which are fully alive to the nature of such debts, are learning the lesson taught by experiences of reaction from preceding actions and in consequence, are growing wiser. In another life, the debt paid and the lesson learnt, the Ego will have a more perfect physical vehicle and use it more wisely than formerly.

Is there a Personal God?

Theosophy as I understand it, does not teach of the existence of a personal God in the ordinary Christian sense. By that, I mean a Being in human form, subject to the limitations of man, an angry, jealous God to be adored through fear and potent to destroy. Such, in part, is Jehovah, as portrayed in the Old Testament. I think that I could safely answer: ‘No, Theosophy does not include the idea of a supposedly

Supreme Deity with purely human vices and weaknesses’. Its teachings are, however, never uttered dogmatically, each theosophist being free to form his or her own opinion.

There are at least two concepts of God, according to Theosophy. First, Universal Triplicity of Will, Wisdom and Intelligence, operative as a Creative, Formative, and Directive Principle throughout the Cosmos as a whole; or, to put it another way, God can be conceived of as the Creator, the Preserver and the Transformer of all beings and all things, and the Spiritual Parent of all men.

Second, to that idea is added a modification which makes the concept of our Divine Source and Father less remote. It is this—Our Solar System—the sun and the family of planets wheeling around it—is a unity within the whole Sidereal Scheme. Every star is similarly the sun or centre of a planetary family, and there are myriads of them. Over each of them presides a manifestation of the Universal Deity, a distinct Individuality—though beyond the bounds of our imagination—for Whom the Solar System is as it were, a body. This Individuality presides over it as its Power, Life, Intelligence, Law, Love, Beauty and Truth—an individual Deity known as the Solar Logos, a Ray of Whose Presence shines in each one of us.

God, then, is not regarded theosophically as separate from man and far away in some heaven. The Deity is within us all and is also the ensouling Power, Life and Consciousness of our little universe. So far as I understand it there are, as I have already said, two concepts of Deity contained in Theosophy—one is an abstract, universal, omnipresent, Divine Principle and Power from which all things emanate, the other is a manifestation of that Principle as the Deity of our Solar System, the Solar Logos.

Theosophy in New Zealand, Vol. 22, No. 2, 1961, p. 37

206
Vibration and the Human Chord [130] [1]

The terms vibration and frequency are creeping more and more into our language and in certain schools of medicine there is a growing tendency to interpret the body, its organs, and their conditions, in terms of frequency. This is quite in line with the accepted facts of occult science.

The idea of the human chord is a profoundly occult one. Every individual is said to have his chord or individual group of frequencies; in occultism this is sometimes called his occult name. It is a profoundly and apparently secret truth, which a man discovers for himself when he reaches a certain stage of development; he learns his occult name, which is the keynote of his interior, essential existence; it expresses his past, his present, and his future in one synthetic sound, so powerful that it may not safely be uttered at the physical level, lest its effect prove disruptive.

All the notes of all living things make up a great chord, which is the dominant tone for the universe. That tone which is continually being uttered at spiritual levels, is the sound of the Creative Word, to use religious terms. It is the form-producing and life-expressing vibration which emanates continuously from the First Cause. From this point of view the universe is a sounding board, which echoes this tone with increasing fidelity as evolution proceeds. Thus we have the conception of the continuous sounding forth of the dominant note of our Solar System, the material of which is gradually being brought into a state of perfect inter-synchronisation. Every individual life, whether of atom, infusorium, mineral, vegetable, animal, man, angel or superman, planet or sun has its own note, the whole being gradually blended to make perfect and to complete the chord of the system. The evolution of form and the complementary unfolding of life can be expressed in terms of a gradual synchronisation or attunement of the individual to the whole. The chord of a Solar System is in its turn one of the notes of a major chord of a universe containing many Solar Systems, the universe in its turn being part of a still larger cosmic group.

Now as long as man, who is a self-conscious, self-impelled entity, keeps his note reasonably in tune with the whole, he is both happy and healthy. He may be low in the evolutionary scale; he may be limited in manifestation, intellectually and physically, but if he is natural, he will be well. If unnatural, he will be unwell. The human note is a chord composed of seven notes, each also a chord, the whole governed by a system of harmonics or correspondences. There are the physical, etheric, emotional, and mental notes. These form the four notes of the personal, mortal man living down here. The other three notes are those of the spiritual man, a triune, immortal being living in the inner spiritual worlds. We may safely apply the principles of correct harmonization to man, for it is of great importance to his well-being and development that the personal man, the lower quaternary, should be maintained in tune with the higher triad.

Applied to ill health, it is found that disease results from a breaking of the perfect rhythm or harmony which should characterize this relationship. In order to discover the root cause of disease, we must learn how and at what level that rhythm becomes broken; for the broken rhythm throws a man out of tune with his spiritual Self and, therefore, out of tune with the major note of the Solar System, making inharmonious his mental, emotional, vital or physical being. This unharmony impedes the flow of the life force of the system throughout his nature and therefore also inhibits the free manifestation of consciousness through his vehicles. Investigation shows that the rhythm is broken whenever man fails to conform to the principles by which his spiritual Self is inspired. In the early stages of his self-conscious emotional and mental evolution, it is almost inevitable that he should so fail through ignorance; the reactions to that failure take many forms all appropriate to the transgression. One of these is disease. There are two main transgressions which are the root of all unhappiness and ill health.

The first transgression consists of action which violates the fundamental principle of unity. The chord of life is one harmonious synthesis. There may be—indeed there are—countless billions of notes, but the chord is one. Similarly the life within all the infinite variety of forms is one. We perceive this physically, for the air which makes possible the conveyance of the sound from an orchestra is one air, though the sounds which it conveys may be many. Unity is the fundamental and inviolable principle behind all manifested life. Any attempts to violate it bring inevitable reactions, which may be felt instantly or through long periods of time. Violation of the principle of unity occurs in all actions which are unduly selfish—actions based on the motive of obtaining something for one’s self at the expense of another. Oppression, exploitation, abuse and the infliction of cruelty violate the principle of unity. This violation inevitably brings its reaction, primarily in a broken rhythm, and later in a limitation of self-expression through mind, emotion, body or all three combined.

The second transgression is a misuse and abuse of the physical body and its forces. Apparently this cannot be done with impunity. The triple spiritual Self is dwelling in the body and manifests there by reflection as thought, feeling, and action. This body is, therefore, literally, and not only in merely a theological sense, a temple of the indwelling God. All the bodily powers are therefore divine; and this applies especially to the creative power. If man abuses his body and its powers, wastes his life force, either in over-exercise or in asceticism, abuses his creative forces in over-indulgence or abnormality or stifles them by unhealthy repression, or misuses any of the other forces of bodily life in thought, feeling, or action, he is violating a fundamental principle in Nature and limitation of self-expression will result. This process of action and reaction is an important factor in evolution. By it Nature produces a higher type and enforces her standards, for the purpose of these reactions is educative. Nature is seeking through pain to guide the sufferer along the right road. Disease is really a beneficent influence in human life. I know that is a strong and startling statement to make, particularly to those who have to live and work amid the sufferings of humanity, but I am convinced that it is true.

From this conception, a new view of the healing art arises. The physician can play an important part in aiding Nature to fulfil her function for humanity, which is to produce the perfect man. Not only may he relieve suffering, but he may work with Nature by pointing out her purposes, helping the sick to understand the cause of their ill-health, showing the transgression that is behind the disease, the failure in character which it reveals, and by advising the sufferer ‘to sin no more’, as did the Great Healer of the World. Frequently, both the transgression and the failure in character occur or are repeated in the present life and are discernible as the obvious causes of ill health. To remove the symptoms without pointing to the cause is to do a disservice to the patient, and to Nature, who is teaching him through pain. By this chain of reasoning, I have come definitely and strongly to believe in the necessity for educative therapy.

Where the transgression only occurred in earlier lives, the help of clairvoyant research is needed to prepare a chart to help those who cannot look up each patient to discover the nature of the transgression and the vehicle in which the broken rhythm exists. This chart I am endeavouring to complete. I do not think it will be very complex, for I find a common type of transgression and common deficiency of character behind each of the major diseases.

By means of this knowledge patients may be helped to mend their broken rhythm from within themselves; and I believe that ultimately this can only be achieved by and within the sufferers themselves. Even from a bodily point of view, it is the body’s own response to treatment, its power of vital reaction, which is the essential factor in recovery. The final healing in disease comes from within the person. Furthermore, however much is done from outside, unless the lesson is learned, and the defect in character remedied, the patient is not healed, even if the symptoms temporarily disappear. They may be driven inwards or suppressed to reappear in some other and often more serious form later on; whilst the character failure remains, there is always the danger of a repetition of the transgression. The ideal physician, therefore, is both healer and spiritual advisor; he is an agent of Nature, aiding her continually in the fulfilment of her purposes.

Such is the theory or hypothesis to which I have come, after some years of experimental research upon disease.

The Theosophist, Vol. 53, November 1931, p. 174

207
Vibration and the Human Chord [2]

The mechanism whereby these results are produced is exceedingly intricate, though the principle is a simple one. The mechanism consists superphysically of the subtle bodies with their force centres or ‘organs’, and, physically of atoms, minute ‘lives’, enzymes, bacteria, and cells. The body is built of atoms. Occultly, every atom is the physical end of a stream of energy which arises in the very highest interior realms, in the Source of Life itself. Clairvoyantly, each atom is seen as the physical end of a shaft of light, which passes between the highest spiritual and densest physical planes. Down that shaft three types of energy are playing; they are electricity, vitality and the creative force. If you look at any substance with this particular kind of vision, you see a bundle of these shafts of light.

As the triple energy leaves the Major Source, the keynote of the Solar System is imparted to it, there deciding its fundamental frequency. This is modified at each stage of its descent through the seven planes of Nature.

In the case of man, these shafts pass through his Individuality or Egoic consciousness, the note of which is imparted to the descending power. It is thus tuned a little away from the major tone, and is therefore rendered temporarily imperfect from that point of view. It is still partly in tune with the major tone, but it is given an individual vibratory frequency which differentiates it somewhat. When it comes down to the mental level a further modification occurs, produced by the indi-vidual mentality. Similarly, at the emotional, vital and physical levels further changes occur.

Now as long as these bodies are all reasonably in tune with each other, there is perfect health. The rhythm, though modified, is still unbroken. When an individual transgresses, he generates and liberates energy the frequency of which will not synchronize with the individual and major rhythms. If you will think of the reaction to the transgression as a return of this energy as a lateral force, which sooner or later impinges on this bundle of atomic shafts of vertically flowing energy, and breaks its rhythm, throwing it out of tune, you will see diagrammatically how karma works in the case of disease. This will happen at the mental, emotional, vital or physical level, or at all of them according to the type of consciousness put into the action, its motive and direction. The result is an unharmony, which upsets the polarity of the atoms in the body, because their force is vitiated somewhere in its descent. These atoms are not vibrating in tune with the bodily chord, so that down here on the physical plane a bodily change occurs.

Let us look more closely at that change in the physical body, in which you have an altered note in a cell, group of cells, or organ. In the construction of the body the first combination of atoms produces molecules; next is an intermediate organic state between the molecule and the smallest known bacteria. These bodies are not yet known to physical science but are referred to in occult science as the ‘fiery lives’. These are the minute, ultramicroscopic living organisms, which form the basic unit of organic life. Bechamp, the French scientist, who preceded Pasteur by a century or more, came very near to their discovery in his microzymas. As the ‘fiery lives’ are etheric, rather than physical, the scientist could not actually have discovered them, though he probably found the first truly physical unit of organic life. These ‘fiery lives’ appear to be three-fold in type, reflecting the inner triplicity of the Source of Life. They are creative, or growth producing, preservative or nutrifying, and destructive, or transforming in their function. That triplicity shows itself deeper down in matter in the activities of enzymes and bacteria, which again, I believe, are of those same three main types, each type being present in the body in a certain proportion, and in health, functioning true to type.

As long as the rhythm is unbroken, the polarity of atom, organism and cell is correct, and those triple functions will be performed in true proportion. In the case of disease, the due balance of these three activities is destroyed. Excessive activity of one type, and deficiency in the others may occur, all due to a breaking of the rhythm and a consequent disturbance of polarity, resulting in its turn in the upsetting of the balance in numbers and correct ratio of activity of these organisms. This, as I have suggested, is caused by the incoming of a lateral non-synchronizing energy, itself a rebound of the energy released by the disease-producing transgression against a principle of Nature. In this chain of causes and effects, I believe, is the true answer to the problem of the change of tissue from a healthy to an unhealthy state.

Although, in this talk, I am not dealing primarily with the healing process, it follows that this must consist of retuning the whole Personality of the sufferer. This must be done in terms of the bodies and of the mechanism of consciousness on the one hand, and in terms of the consciousness itself on the other. It is important too, not only that the whole shall be once more in tune, but that the individual shall have learnt from the experience that the causative transgressions must not be repeated. This belongs essentially to the most important educative side of medicine and concerns the consciousness rather than the form.

With this hypothesis in view, a clairvoyant study of pre-natal life has proved most illuminating. Certain ladies who were expectant mothers, in one case the wife of a doctor, allowed themselves to be examined clairvoyantly month by month in order that the operation of the principle of resonance, upon which health and disease depend, might be studied as the bodies are being built. The important principle emerged, that the actual construction of each of the four bodies is in turn ordered by sound, note, frequency.

As soon as the zygote is formed, the emission of the physical note of the individual begins. The descending stream of the triple energy of the individual—the Egoic shaft, as I name it, in the book recording these studies, The Miracle of Birth—is tuned to the major note of the Solar System; it is also attuned and slightly modified by the individual consciousness, according to type, level in evolution, past experiences, development, activities, capacities, genius, qualities of character, deficiencies and adversities. This Egoic life-stream plays down through the planes into the uterus and is attached to the zygote. Its complex vibration, which is of the order of Sound, though not physically audible, is then emitted into the etheric and physical atmosphere. Watched clairvoyantly, it is seen to produce three main results.

First: the insulation of a sphere of influence slightly larger than the nine months embryo. Thus there is established in the surrounding air and etheric matter, the dominant note—really a complex chord—of the physical body of the individual. That is the first thing that happens.

Second: all the free matter within the range of the vibration becomes impressed with that note, becomes dynamited, attuned to it, and it is of this that the body is mostly built.

The third result is the production of a form in etheric matter. It is well known that if you take a violin-bow and draw it down the edge of a plate which has sand on it, the vibration will cause the grains of sand to fall into geometrical figures. All sound has that peculiar form producing power, and this vibration is of the occult order of sound, and so produces within the sphere of influence a complete model in etheric matter of the body of the child—an etheric mould, in fact. Outside it resembles a baby built of etheric matter, slightly luminous with a sheeny moon-like kind of luminosity.

Inside this mould an important discovery was made. Within it, there is a complete sketch plan of the whole body, but not in matter; not as drawn with pencil, but in lines of force, each line of force having its specific note or frequency. All the different types of bony structure, for example, are laid down, the whole skeleton being visible in lines of force each with its own specific rate of vibration. Similarly all types of tissue are represented, each again in their particular note or wave length.

When the building process begins, the matter impressed with the note of the individual falls naturally into its proper place by the law of synchronized vibration, the law of resonance. This subtle, marvellous process of natural building is a most wonderful thing to watch. It is all so exact, so scientific, so perfect. It cannot go wrong. The person is bound to get an absolutely appropriate body, because the vibration which is emitted is the individual vibration, and that governs the type of matter of which the body is built, as well as the perfection or imperfection of structure.

From this one sees the importance of perfect attunement, perfect rhythm in the building of the bodies, and how disease becomes manifest first as a vibratory error, which affects the construction of the body; the defect may at first be slight and the disease latent awaiting the time, when, if other conditions mature, active disease will appear.

One sees also that in this delicate process of the building of the body, governed by rhythm and vibration, if there is a lateral incoming inharmonious force from the past, it mars this perfect pattern or model, and the resultant body is marred in just the same manner and degree. This may be so severe as actually to cause malformation of the whole body, which may range from a monstrosity down to a small deformity; or, it may not appear at all in terms of form. It may simply be present as inherent, latent disharmony, sharp or flat of the true note of that particular type of tissue. This would produce susceptibility to disease.

Thus, my own particular studies have brought me to this conception of the body in terms of wave-length and vibration: that there is for all types of tissue a natural polarity, a type or order of consciousness, a note for health and a note for disease. I do feel therefore, that the systems of medicine which include a vibratory conception of the body in health and disease, vibratory diagnosis of disease and a vibratory selection of a remedy, have in them great possibilities. I do not say that they are the only reliable methods, but I do feel that it is along those lines, together with the complementary application of educational therapy, that there is reason for much hope and promise that the dread spectre of disease will finally be banished.

The Theosophist, Vol. 53, November 1931, p. 174

[1] Mark 1:18.

[2] Mark 1:17 [The fish is regarded as a symbol for the attained Christ Consciousness (Buddhi). Fishing implies seeking for and aiding others similarly to attain.]Mark 1:17 [The fish is regarded as a symbol for the attained Christ Consciousness (Buddhi). Fishing implies seeking for and aiding others similarly to attain.]

^{^[3]} Matthew 26:69-72.

[4] Matthew 26:47-49.

^{^[5]}The Voice of the Silence, Isis Unveiled and The Secret Doctrine.

^{^[6]} Isaiah 35:8.

[7] Ahamkara (Sanskrit) Egotism; individualization. The I-making principle necessary in order that self-consciousness may be evolved, but transcended when its work is over.

^{^[8]} Ephesians 4:13.

^{^[9]} of Scheme, chain, Round, Globe and Race on earth (numerically).

^{^[10]} The Mahatma Letters to A. P. Sinnett, No. XLV page 267.

[11] The Voice Of The Silence, H. P. Blavatsky.

^{^[12]} The Faculty Called Intuition — Theosophical World University Association.

^{^[13]} The Angelic Hosts, by Geoffrey Hodson.

^{^[14]} Theosophical Publishing House.

^{^[15]} Robe of Glory, a gnostic term for the Causal Body.

[16] Ultimate, indivisible atom.

[17] không bị lem luốc

[18] dẫn dắt ai/cái gì một cách khéo léo và xảo quyệt; lôi kéo một cách khéo léo

^{^[19]} Footsteps of Gautama the Buddha, M. B. Byles.

^{^[20]} June 1937, [See Chapter 55].

[21] Letters from the Masters of the Wisdom, First Series, Letter I. C. Jinarajadasa

[22] It is the One Life, eternal, invisible, yet omnipresent, without beginning or end, yet periodical in its regular manifestations — between which periods reigns the dark mystery of Non-Being; unconscious, yet absolute Consciousness, unrealizable, yet the one self-existing Reality; truly, “a Chaos to the sense, a Kosmos to the reason”.’ The Secret Doctrine, Vol. I (AdyarEd.), p. 70, H. P. Blavatsky [2-vol. ed.: Vol. 1, p. 2].

_{_[23]} Arhat (Pali, ‘the worthy’). Exoterically, ‘one worthy of divine honors’. Esoterically, an Initiate of the Fourth Degree who has entered the highest path and is thus emancipated from both self-separateness and enforced rebirth, q.v. Lecture Notes of the School of the Wisdom, Vol. I (Rev. Ed.), p. 460, and Vol. II, Ch. IV, Section I, Geoffrey Hodson.

^{^[24]} Fitzgerald, Rubaiyat of Omar Khayyam, St 48, 1st Ed. — Study Notes, G. Hodson.

[25] The Mahatma Letters p. 56

^{^[26]} The Apocrapha, ‘The Wisdom of Solomon’, 11.23.

[27] The Song Celestial, Sir Edwin Arnold.

^{^[28]} Ecclesiastes, 12:6-7.

[29] q.v. A Study in Consciousness, A. Besant.

[30] The Mahatma Letters to A. P. Sinnett, 3rd ed., Letter 23, p. 167.

[31] q.v. Invisible Helpers, C. W. Leadbeater.

[32] q.v. The Devachanic Plane, C. W. Leadbeater.

[33] The Key to Theosophy, H. P. Blavatsky, an Abridgement, ed. by Joy Mills,

A Quest Book, p. 98.

[34] The Collected Dialogues of Plato, Princeton University Press, 1969, p. 275.

[35] The Mahatma Letters to A. P. Sinnett, Letter X.

^{^[36]} Vide Reincarnation, Fact or Fallacy? By Geoffrey Hodson.

[37] The Secret Doctrine: 227, 233 [2-vol. ed.: Vol. 2, p. 449]

[38] The Secret Doctrine, Vol. 1, p. 322 [2-vol. ed.: Vol 1, p. 280].

[39] (The Theosophist, July and August, 1889.)

[40] … ‘Little one’ Mark 9:42 Luke 17:2

^{^[41]} Prediction, September, 1956.

[42] The Theosophical Glossary! by H. P. Blavatsky. p. 136.

[43] The Key to Theosophy by H. P. Blavatsky. pp. 292-93. Ego means Spiritual Soul.

[44] The Secret Doctrine, Vol. II. p. 678. Adyar ed. [2-vol. ed.: Vol. 2, p. 641],

[45] ‘Hypnotism-Mesmerism and Reincarnation’ compiled by Boris Zirkoff, Blavatsky Writings Publications, 1956.

[46] Ahamkara (Sanskrit) ‘I am-ness’

[47] Minerals also have an etheric ‘aura’, however small.

^{^[48]} The divine Spirit in man.

[49] Each doubtless with its group of recondite meanings.

[50] Ultimate, indivisible concentrations of Energy.

[51] The Secret Doctrine V, 387.

^{^[52]} Matthew 6:20.

[53] The Light of Asia, by Sir Edwin Arnold.

[54] sự huy hoàng, sự rực rỡ,

[55] Lipika (Sanskrit) from ‘Lipi’, to write. Great karmic deities of the Cosmos, agents of the law of cause and effect.

[56] Skandas or Skandhas (Sanskrit)—‘bundles’ or groups of attributes which unite at the birth of a person and constitute her or his Personality. The resuits of the past which become seeds for future lives. Karmic results.

[57] Permanent Atom—an atom retained by the reincarnating Ego after the death of his vehicles. The experiences in essence of the body of which it has formed a part are impressed upon the permanent atom and from it the tone or vibratory rate is transferred to the new body when the Ego reincarnates.

[58] Acknowledgement for this splendid title is due to Bishop G. S. Arundale, who used it in his book Nirvana.

^{^[59]} The masculine is used for convenience only, angels being a-sexual.

[60] Author of The Brotherhood of Angels and of Man.

^{^[61]} Offerings of the flesh of many kinds of animals are made annually to Njai Loro Kidul at Solo.

^{^[62]} Sultan.

^{^[63]} Subsequent inquiry revealed that one of the Princesses of this family died recently at the age of 21. Her illness was mysterious, no apparent reason for her death having been discovered; the idea at once arose that the Devi of the Southern Seas had taken her as a sacrifice to Her Kraton at the bottom of the Indian Ocean. A still later contact with her, by means of a photograph, confirmed the above observations. It appears probable that members of this Royal House reincarnate regularly in this line. In an earlier incarnation this Princess appears to have suffered deeply from an enforced marriage. This produced a revulsion against sex, as also against other customs of her house. The Deva kingdom, being sexless and in other ways attractive to her, offered her a way of escape, which she then chose. She committed suicide and has since been helped by the Deva of the Southern Seas, who has received her into His Kingdom.

^{^[64]} Earlier astrological research familiarised me with the quality and colour of such influences.

[65] From unrevised notes of a talk at the Indian Section Headquarters January 12, 1960.

[66] Mr Hodson’s earlier articles appeared in The Theosophist for March: ‘Occult Experiences in Java’, and April: ‘A Devi of the Southern Seas’.

[67] The feminine pronoun is used on account of her appearance—devas are sexless.

^{^[68]} On the upper galleries of the Boro-Budur many stupas have been erected; within each is a figure of the Lord Buddha, seated as in meditation.

^{^[69]} Buffalo.

[70] In East Java.

[71] In East Java.

[72] My Land and My People by His Holiness the Dalai Lama. Aria Publishing House, Madras.

[73] For this there is abundant testimony. The San Domingo corn dance of 1931 which the author attended began about noon under a clear blue sky. In the evening it rained heavily, the dancing continuing until 6 p.m.

[74] A relatively modem Spanish place-name for the region of the hot springs.

[75] Alfred A. Knopf, New York, publisher.

^{^[76]} See Five years of Theosophy. ‘How a Chela Found His Guru’

[77] John 20:17.

[78] John 20:27.

[79] John 1:10

[80] Matthew 27:60

[81] John 1:5

[82] John 14:20.

[83] Matthew 28:30.

[84] John 10:16.

[85] The ‘Gradual School’.

[86] The ‘Sudden School’.

[87] The Buddhist Society, 58 Eccleston Square, London, S. W. I.

[88] cf. St Paul, 1 Thessalonians 5:21: ‘Prove all things; hold fast that which is good’.

^{^[89]} Rev. Scott Moncrieff, St Alban Hymnal.

^{^[90]} “Mt Kawi is a three-peaked mountain, 7,950 ft. high, in full view of the garden in which the service was held, and some twenty miles away.

[91] Mt Ardjoena is 10,017 ft. high, the garden where the celebration of Mass took place on its slopes at a height of 4,200 ft.

^{^[92]} Java is a country of high and beautiful mountains, each with its splendid and generally very approachable mountain God. Kawi, Ardjoena, Semeroe, Merapi, Merbaboe, Oengaran, Soembing, Gedeh, Salak, all these and many others lend their beauty and special influence to the island. Over the evolving life and form of each presides one of the great fraternity of the mountain Gods, glorious beings, from whom much may be learned and much real light and strength received.

^{^[93]} The Theosophical Glossary, H. P. Blavatsky.

^{^[94]} Co-Masonry was founded in the year 1893 and is characterised by the admission of women to the hitherto exclusively ‘masculine’ order of Freemasonry.

[95] q.v. The Eleusinian and Bacchis Mysteries, Thomas Taylor, The Mysteries ofEleusis, George Meautis, Professor at the University of Neuchatel, Germany

[96] Hierophant (Greek) One who explains sacred things.

^{^[97]} Hades (Greek) The kingdom of the sea, the underworld.

[98] Occult systems accepted and employed by Earth’s Adepts.

[99] Atma (Sanskrit) Universal spirit, the divine Monad, Monadic will.

[100] Ephesians 4:13.

^{^[101]} The Idylls of the King, The Coming of Arthur. Tennyson.

[102] Collosians 1:27.

[103] See my The Seven Human Temperaments.

[104] Kawwanah, literally, true ‘intention’, mystical meditation on the words of prayer while they are being spoken. Major Trends in Jewish Mysticism; Gershom G. Scholem, New York: Schocken Books.

[105] Ibid.

^{^[106]}Collosians 1:27.

[107] Force-centres in the etheric and subtler bodies of man; see The Chakras, C. W. Leadbeater, and The Hidden Wisdom in the Holy Bible Vol. II, Geoffrey Flodson, glossary.

[108] Revelation 5:1 and Revelations 6:12.

[109] Exodus 25: 31,32.

[110] Maha-Yogi Shiva is seated upon a tiger-skin (has conquered lust.)

[111] The Gods of the Egyptians, Budge, Vol. I, p. 493.

[112] The Gods of the Egyptians, Budge, Vol. II, p. 270-1.

[113] Gunas (Sanskrit) The three qualities or attributes inherent in matter: Rajas, activity; Sattva, harmony, rhythm; Tamas, inertia, stagnation. These correspond to the three Aspects of the Trinity — Father, Son and Holy Ghost — or Brahma, Vishnu and Shiva respectively.

[114] Genesis 23:19

[115] Isis Unveiled, Vol. II, p. 388. H. P. Blavatsky.

^{^[116]} Public Lecture at the 79th International Convention, Benares.

[117] Gershom G. Scholem.

^{^[118]} Luke 18:16.

[119] Masculine used for convenience throughout.

[120] See The Kingdom of the Gods.

^{^[121]} See The Brotherhood Angels and of Men, p. 53, or The Kingdom of the Gods, Section 5 and pp. 235-6.

[122] Indentations, etc., in lock and key, designed to prevent other keys from working the lock.

[123] ‘For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled’. Matthew. 5:18., also Luke 16:17; Matthew 7:1, 2, 12; Galatians 6:7.

^{^[124]} See Chapter 105, ‘The Rod of Hermes’ in this collection, and The American Theosophist, Vol. 58, No. 5, Spring 1970 Special Issue: AN INQUIRY INTO ESP AND OTHER ASPECTS OF PARAPSYCHOLOGY.

[125] Prana (Sk.) The Life-Principle: the breath of Life. See The Etheric Double, C. W. Leadbeater.

[126] q.v. Man Visible and Invisible, C. W. Leadbeater and Annie Besant.

^{^[127]} q.v. Thought Forms, C. W. Leadbeater and Annie Besant.

[128] The advice to consult a physician when one is ill is implicit through Part IV.

[129] Members of Faiths other than the Christian will naturally substitute the appropriate Divine Source or Personage.

[130] The substance of an address delivered to physicians in Chicago, April, 1931.