Τετάρτη 19 Οκτωβρίου 2022

 

M E D I T A T I O N 

INVOCATTION of SIRIUS

ALIGHNMENT WITH THE PRINCIPLE OF FREEDOM, LOVE THROUGH MANAS, UNIFICATION 

Wednesday, Οctober 19, 2022 at 20.00

It is held every 15 days on Wednesday evenings


FOUR DOORS IN CHAMBALLA AND THE ETERNAL SPIRITS

(The Rays and the Initiations)

There are three gates to Shamballa, schematically speaking:

1.      There is the door of the reason, of pure perception of truth.  Christ gave the clue to this teaching when He said "I am the Way, the Truth and the Life."  Of that Way we know much, because upon the Way a vast body of teaching has been given, and that teaching, if followed, brings a man into the Hierarchy. 

[…] great verities which are (from the insight of the Enlightened Ones) only the a b c of life.  These truths are:

The manifestation of divinity on the physical plane.

The doctrine of Avatars.  This religious history reveals.

The nature of consciousness, through the development of psychology.

The doctrine of the Trinity, as it expresses itself through the aspects and the attributes.

These four expressions of truth will be found to convey all the knowledge with which the initiate must stand equipped [Page 140] when he climbs the Mount of Transfiguration at the time of the third initiation.  They have given him a spiritual perception of the Plan.

2.      There is also the door of the will.  This is a penetrating power which relates Plan to Purpose and which has in it the faculty of coherent persistence […] 

This spiritual will is something of which humanity knows nothing; it is hidden and veiled by the self-will of the individual and the group will of the soul.  Through both of these experiences the human being moves until his individual will is developed and grounded, focussed and reoriented, and his group will is unfolded so that it includes and swallows up the dedicated, conscious, individual will.  When this fusion has taken place (at the third initiation) a [Page 141] great revelation unfolds itself, and for the first time the initiate senses and then contacts the universal will; from that moment the initiate says, "Father, not my will but Thine be done." 

3.      I can find no words to express the nature of the third door.  Let us, in default of a better term, call it the door of the monadic sense of essential duality.  Body and life, soul and personality, the Spiritual Triad and its expression, the Christ in incarnation—all these dualities have played their part.  Man has passed from one expansion of consciousness to another.  Now he comes to the final duality of spirit and matter, prior to their resolution into something to which the terms "isolated unity" and "universal synthesis" give only faint and inadequate clues. […]

When the initiate has passed through the three doors, symbolically speaking, he then faces all life, all events, all pre-determinations, all wisdom, all activity and all that the future may hold of service and progress from the angle of the pure reason (infallible and immutable), of true spiritual will (completely identified with the purpose of the planetary Logos), and of the highest possible focussed relation.  The mystery of relationship becomes revealed to him.  Then the entire scheme of evolution and of the intention of the One in Whom he lives and moves and has his being becomes clear to him; he has no more to learn within this planetary scheme; he has become universal in his attitude to all forms of life, and is also identified with the "isolated unity" of Sanat Kumara. 

Few of the great Lives Who form the inner group of the Council Chamber at Shamballa are now of [Page 142] greater advancement than he; the "Supernal Three," the "Radiant Seven," the "Lives embodying the forty-nine Fires," the "Buddhas of Activity," and certain "Eternal Spirits" from such centres of dynamic spiritual life as Sirius, or from the constellation which at any one time forms a triangle with our Sun and Sirius" and a Representative from Venus are of greater—far greater—advancement. […]  working with the Law of Evolution, pass out of our planetary life altogether.


The principle of freedom

The principle of freedom is a leavening energy which can permeate substance in a unique manner; this divine principle represents an aspect of the influence which Sirius exerts on our solar system and particularly on our planet.  This principle of freedom is one of the attributes of Deity (like will, love and mind) of which humanity knows as yet little.  The freedom for which men fight is one of the lowest aspects of this cosmic freedom, which is related to certain great evolutionary developments that enable the life or spirit aspect to free itself from the impact, the contact and the influence of substance.

It is the principle of freedom which enables Sanat Kumara to dwell on the Earth and yet stand free from all contacts, except with Those Who have trodden the Path of Liberation and now stand free upon the cosmic physical plane; it is that which enables the initiate to achieve a state of "isolated unity"; it is that which lies behind the Spirit of Death and forms the motivating power of that great releasing Agency; it is that which provides a "pathway of power" [Page 417] between our Hierarchy and the distant sun, Sirius, and gives the incentive towards the "culture of freedom" or of liberation which motivates the work of the Masters of the Wisdom; it is that which produced the ferment and the vortex of conflict in far distant ages and which has been recognised in the present through the results of the Law of Evolution in every kingdom in nature; this is that which "substands" or lies under or behind all progress.  This mysteriously "exerted influence," this "pulling away" from form (as we might simply call it), emanates from Sirius and for it we have no name; it is the law of which the three cosmic laws—the Laws of Synthesis, of Attraction and of Economy—are only aspects.  None of these three subsidiary laws imposes any rule or limitation upon the Lord of the World.  The Law of Freedom, however, does impose certain restrictions, if one can use such a paradoxical phrase.  It is responsible for His being known as the "Great Sacrifice," for (under the control of this law) He created our planetary life and all that is within and upon it, in order to learn to wield this law with full understanding, in full consciousness, and yet at the same time to bring release to the myriad forms of His creation.

Τρίτη 18 Οκτωβρίου 2022


SOUND THE NOTE OF LOVE,

INVOKE THE SOUL RAY,

PERMIT THE CHRIST SPIRIT ENTRANCE

­DISTANCE GROUP MEDITATION 

– EVERY SUNDAY AT 21.00 – 

 for invoking Soul Ray of Greece, Nations and One Humanity

  Οctober 16, 2022

Text read by sister A.M.




The three approaches to the Great Invocation 

(Αlice Bailey, Discipleship in New Age ΙΙ, pp. 164-169)

[…]  Evil is not yet sealed. The spread of the Christ consciousness and His recognised Presence with us is not yet attained. The Plan is not yet so developed that its structure is universally admitted. Evil has been driven back; there are enough people aware of the possibility of divine enlightenment and of the interdependence (which is the basis of love) to form a potent nucleus, provided again that the inertia so prevalent among spiritual people is overcome. There is divine indication of coming events and a planned progress towards them, and this is already arousing interest among thinkers in many lands. However, the necessary responsive planning is still lacking.

This new Invocation, if given widespread distribution, can be to the new world religion what the Lord's prayer has been to Christianity and the Twenty-Third Psalm has been to the spiritually minded Jew.

I would like to indicate to you three approaches to the subject of this Invocation. I will do so briefly, as time lacks. It is for you to arrive—according to your evolutionary status and the depth of your reflection—at what I may leave unsaid. These three approaches are:

1. That of the general public.

2. That of the esotericists, that is, of aspirants and disciples.

3. That of the more advanced disciple (as far as I can) and of the Hierarchy.

First, the general public will regard it as a prayer to God transcendent. They will not recognise Him yet as immanent in His creation; they will send it forth on the wings of hope—hope for light and love and peace, for which they ceaselessly long. They will also regard it as a prayer for enlightenment of all rulers and leaders in all groups who are handling world matters; as a prayer for the inflow of love and understanding among men so that they may live in peace with one another; as a demand for the working out of the will of God—a will of which they can know nothing (this is, after all, quite true for all except initiates) and which ever seems to them so inscrutable and so all-inclusive that their normal reaction should be patience and a willingness to refrain from questioning; as a prayer for the strengthening of human responsibility, in order that the recognised evils of today which so distress and trouble mankind may be done away with and some vague source of evil may be harnessed; they will regard it finally as a prayer that some equally vague primeval condition of blissful happiness may be restored and all unhappiness and pain disappear from the Earth. This is, for them, entirely good and helpful and all that is immediately possible. I have so worded and rendered the Invocation that the Christian world, through its churches, may not find it impossible to use.

Second, esotericists and aspirants of the world will have a deeper and more understanding approach. To them it will convey the recognition of the world of causes and of Those Who stand subjectively behind world affairs, the spiritual Directors of our life. They stand ready to strengthen those with true vision, ready to indicate not only the reason for events in the various departments of human living, but also to make those revelations which will enable humanity to move forward out of darkness into light. With this fundamental attitude, the necessity for widespread expression of these underlying facts will be apparent and an era of hierarchical propaganda, engineered by disciples and carried forward by esotericists, will mature. This era began in 1875 when H.P.B.'s proclamation of the fact of the existence of the Masters of the Wisdom was made. It has been carried forward in spite of misrepresentation, attack upon the concept and scorn; recognition of the substantial nature of the available evidence, and an appearance of an intuitive response by occult students and many of the intelligentsia throughout the world have been present. 

A new type of mystic is coming to be recognised; he differs from the mystics of the past (except in a few outstanding instances) by his practical interest in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see God immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine Presence. All mystics have been able to do this to a greater or less degree, but he differs from those in the past in that he is able clearly to indicate to others the techniques of the Path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. The clear cold light of the Spiritual Triad now illumines the way of the modern mystic, and not simply the light of the soul, and this will be increasingly the case. 

Both of these groups—the general public and the world aspirants in their varying degrees—have among them those who stand out from the general average as possessing a deeper insight and understanding; they occupy a no-man's-land, intermediate in the one case between the masses and the esotericists, and on the other between the esotericists and the Members of the Hierarchy. Forget not that They also use this great Invocation and that not a day goes by that the Christ himself does not sound it forth. As you read the next few pages, you may find some clue to the attitudes and points of view of these spiritual Intelligences. 

On the surface, the beauty and the strength of this Invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept—the truth of the existence of a basic Intelligence to Whom we vaguely give the name of God; the truth that, behind all outer seeming, the motivating power of the universe is Love; the truth that a great Individuality came to Earth, called by Christians the Christ, and embodied that love so that we could understand; the truth that both love and intelligence are effects of what is called the Will of God, and finally the self-evident truth that only through Humanity itself can the divine Plan work out. 

This Plan calls mankind to the expression of Love and challenges men to "let their light shine." Then comes the final solemn demand that this Plan of Love and Light, working through mankind, may "seal the door where evil dwells." The final line then contains the idea of restoration, indicating the keynote for the future and that the day will come when God's original idea and His initial intention will no longer be frustrated by human freewill and evil—pure materialism and selfishness; the divine purpose will then, through the changed hearts and goals of humanity, be achieved. 

This is the obvious and simple meaning and it ties in with the spiritual aspiration of all men everywhere.

There are deeper implications and upon them I will later touch, but the clarity of spiritual desire and aspiration is expressed in these words in such a form that its use offers no barrier to the different types of mind which may receive it. Only those who recognise no subjective or inner world, and who reject the concept of an inner world of causes being responsible for the outer world of effects, will deny its truth and usefulness; such people are fortunately few and far between. 

It is apparent, therefore, that the first three stanzas or verses invoke, call for or appeal to the three aspects of divine life which are universally recognised—the mind of God, the love of God, and the will or purpose of God; the fourth stanza points out the relation of humanity to these three energies of intelligence, love and will, and mankind's deep responsibility to implement the spread of love and light on Earth. 

Right here the work of the Triangles—so close to the heart of the Hierarchy at this time—becomes obvious. Through the network which the Triangles are creating, light or illumination is invoked by the daily work and attitude of the Triangle members; thus light can indeed "descend on earth" and goodwill, which is the love of God and basically, the will-to-good, can also stream forth in fuller livingness into the hearts of men; thus they are transformed in their lives and the era of right human relations cannot be stopped. This is an era hitherto only dimly sensed and which only the forward-thinking people of the world have desired. Thus through the "centre which we call the race of men" the Plan of love and light works out and strikes the death blow to evil, selfishness and separateness, sealing it into the tomb of death forever; thus also the purpose of the Creator of all things will be fulfilled. 

No one can use this Invocation or prayer for illumination and for love without causing powerful changes in his own attitudes; his life intention, character and goals will be changed and his life will be altered and made spiritually useful. "As a man thinketh in his heart so is he" is a basic law in nature; the constant turning of the mind to the need for light and the prospect of illumination cannot and will not be ineffectual. Also, as the work of the Triangles grows and the network spreads all over the Earth, the idea of a downpouring of light and goodwill (which is the immediate aspect of love required today among men) can be looked for; nothing can prevent the appearance of the expected results, for the eternal law holds good. The illumination of men's minds, so that they can see things as they are, can apprehend right motives and the way to bring about right human relations, is now a major need; the motivating power of goodwill is an essential to right action; given these two—light and love—it will not be many decades before the idea of right human relations will have become the ideal of the masses and will be rapidly taking form in all national, public and community affairs. The history of humanity has been that of the apprehension and the use of ideas as applied to human living and as expressing forward moving concepts; today the two ideas needed are light upon our way and practical goodwill.

Δευτέρα 10 Οκτωβρίου 2022

 Κυριακή 9 Oκτωβρίου 2022

MEDITATION: LIBRA FULL MOON

(Exact full moon time 9/10 – 23.54)


TEMPLES OF THE MYSTERIES 

(ESOTERIC PSYCHOLOGY II, pp. 278-282)

 Thus two great stations of energy and two major powerhouses of light have been established by these two Sons of God, and the descent of the divine life into manifestation has been greatly facilitated. The Way is now opened so that the ascent of the sons of men can become entirely possible. It is around these two ideas of divine descent and of human corresponding ascent that the coming new religion must be built.

Stations of power exist and have been founded through the work of the various World Saviours. These stations of power must be contacted by humanity as time transpires, through their individual re-enactment (on a tiny scale) of the cosmic approaches, or the touches of divinity, dramatically engineered by the cosmic Avatars, the Buddha and the Christ. It is because the Christ has approached closer to humanity by focussing divine energy upon the astral plane through His divine acquiescence that He is the First Initiator.[Page 279]

From one point of view, these two centres of force constitute the Temples of Initiation through which all disciples have to pass. This passing is the theme of the coming new religion.

Mankind has entered into the Temples at the great cosmic Approach of Appropriation in Lemurian times. Certain of the more advanced sons of men were passed in Atlantean times and still more will be passed in the immediate future, whilst a fair number will also be raised to immortality, but from the angle of the race it is the initiation of passing which is ahead for a very large number, and not the initiation of being raised. I am not here speaking of the so-called five major initiations, but of certain group events which are predominantly cosmic in nature. The major initiations which are the goal of human endeavor are individual in nature, and constitute, as it were, a preparatory period of expansions of consciousness. There were, if I might so express it, seven steps or approaches on the part of the life of God in the subhuman kingdoms prior to the Approach of Appropriation when humanity individualised. There are, as we know, five initiations ahead of the world disciples and these are steps towards the Approach of Acquiescence which will become possible on our planet before long. There are—after these seven and five steps—three more to be taken before the cosmic Approach of Enlightenment can take place in a far distant future. So humanity enters into the outer Court of God's love, passes into the Holy Place and is raised in the Secret Place of the Most High.Later, the Avatar will emerge Who will embody in Himself all that the Buddha had of enlightenment and all that Christ had of acquiescing love. He will, however, also embody the energy which produced the Approach of Appropriation, and when He comes forth, there will transpire a [Page 280] great appropriation by humanity of its recognised divinity, and the establishing upon earth of a station of light and of power which will make possible the externalising of the Mysteries of Initiation upon earth. This approach is the cause of much of the present turmoil, for the Avatar is on His way.

Much of the above can mean but little to those who are not yet upon the path of accepted discipleship. We are here dealing with some of the major mysteries. But a mystery only remains a mystery when ignorance and unbelief exist. There is no mystery where there is knowledge and faith. The coming of the Avatar Who will fuse in Himself three principles of divinity is an inevitable future happening, and when He shall appear "the light that always has been will be seen; the love that never ceases will be realised, and the radiance deep concealed will break forth into being." We shall then have a new world—one which will express the light, the love and the knowledge of God.

These three Temples of the Mysteries (of which two are already existing, and the third will later appear) are each of them related to one of the three divine aspects, and the energy of the three major rays pours through them. In the corresponding approaches upon the path of ascent by humanity, it is the energy of the four minor Rays of Attribute which produce the power to make the needed approach. Through the active work and the guidance of the "presiding guardians" of these temples, the fifth kingdom in nature will be brought into manifested being. Over the Temple upon the mental plane, the Buddha presides and there will consummate His unfinished work. Over the Temple upon the plane of sentient feeling and of loving aspiration, the Christ presides, for this is the Temple of the most difficult initiatory processes. The reason for this difficulty and for the importance of this Temple is due to the fact that our solar system is a system [Page 281] of Love, of sentient response to the love of God, and of the development of that response through the innate faculty of feeling or sentiency. This calls for the cooperation of a Son of God who will embody two divine principles. Later will come an Avatar Who will achieve neither the full enlightenment of the Buddha nor the full expression of the divine love of the Christ, but Who will have a large measure of wisdom and of love, plus that "materialising power" which will enable Him to found a divine powerhouse upon the physical plane. His task, in many ways, is far more difficult than that of the two preceding Avatars, for He carries in Himself not only the energies of the two divine principles, already "duly anchored" upon the planet by His two great Brothers, but He has also within Himself much of a third divine principle, hitherto not used upon our planet. He carries the will of God into manifestation, and of that will we, as yet, know really nothing. So difficult is His task that the New Group of World Servers is being trained to assist Him. Thus an aspect of the first ray principle will be anchored by Him upon earth.

All that the student can grasp is that the Plan will be the dynamic impulse of this third and vital energy which will pervade the outer court of the Temple, constituting a Temple of Initiation upon the physical plane, thus externalising the activities of the Hierarchy in certain possible respects. The first initiation will then take place upon earth. It will be then no longer a veiled secret. This is the initiation of the outer court, wherein the approach of the soul upon the Way of Descent into manifestation, and the subsequent appropriation of the proffered divine energy by the personality upon the Way of Ascent will take place.The Holy Place is the place where the second initiation is enacted, and this will some day be given upon the astral plane [Page 282] when the illusion there persisting has been somewhat dissipated. Over this second initiation, the Christ presides and, as was said above, it is for us the most difficult and most transforming of the initiations. The acquiescence of the soul to the demands of the personality for spiritual life, and the submission of the personality to the soul, find therein their consummation.

Finally will come the initiation of the Transfiguration, wherein the light breaks forth, the Touch of Enlightenment is given, and the soul and the personality stand forth as one. This process requires also the aid of the Buddha and the inspiration of the Christ, and it is "occultly guarded" by the Avatar of the physical plane.

Festival for the New Group of World Servers - Hellas

Παρασκευή 9 Σεπτεμβρίου 2022

  MEDITATION: VIRGIN FULL MOON

(Exact full moon time 10/9 - 12.58)


A CATECHISM

There is an old catechism which seeks to make clear to the neophyte upon the verge of acceptance the distinction and the difference between vision and revelation. It is falling somewhat into disuse, owing to the fact that the applicant today starts on a much higher turn of the spiral than he did at the time the "form of interrogation" was compiled. I would like, however, to quote one or two of the questions and answers for the instruction of present-day aspirants.


What dost thou see, O disciple on the Path?

Naught but myself, O Master of my life.

Look closer at thyself and speak again. What seest thou?

A point of light which waxes and which wanes and makes the darkness darker.

Look with intense desire towards the dark and, when the light shines forth grasp opportunity. What now appears?

A horrid sight, O Master of my life. I like it not. It is not true. I am not this or that. This evil selfish thing, it is not me. I am not this.

Turn on the light with will and power and fierce desire, and then recount the vision that may come. What seest thou?

Beyond the dark, revealed to me by means of light, I see a radiant form which beckons me. What is this Being, standing gracious in the dark and in the light? Is it and can it be my self?

What dawns upon the sight as thou standest on the Way, O worn and tired disciple, triumphant in the light?

A radiant shining form which is my Self, my soul. A dark and sombre figure, yet old and wise, experienced and sad. This is my self, my lower self, my ancient tried appearance upon the ways of earth. These two stand face to face and in between, the burning ground....They move and merge....The Path comes to an end. The Way stretches before. Sight is attained, and in the light reality appears.

What canst thou now reveal, O Server on the way?

Revelation comes through me, O Lord of Life. I see it not.

Why canst thou see it now? What hinders apprehension?

Naught hinders me. I seek not sight for I have seen. My task is revelation. I seek naught for myself.

What comes thy way for revelation? What hast thou to reveal?

Only that which has for aeons long existed and has for aye been here. The Oneness of the Presence; the area [Page 303] of love; the living, loving, wise, inclusive One, enfolding all and being all and leaving naught outside.

To whom must come this revelation, O Server of the world of living things?

To all enfolded in the living, loving Presence; to those who all unknown to them maintain that Presence and for ever shall endure—as doth that Presence.

And who are those who live within that Presence but know it not?

They are myself and thou, and still they are myself and still are all I meet. It is the one in every form who think mayhap that form is all; who living thus in time and space, see not the light or life within the form, who hide within, behind the veils, between the four and five (the four kingdoms in nature and the kingdom of God. A.A.B.) and see naught else. To them I must reveal the truth.

How will you do this hardest of all tasks, O triumphing disciple?

By letting it be seen I am myself the truth; by living as a fragment of that Presence and seeing all its parts. And thus is revelation brought into the four and by the fifth.

Δευτέρα 5 Σεπτεμβρίου 2022

 

SOUND THE NOTE OF LOVE,

INVOKE THE SOUL RAY,

PERMIT THE CHRIST SPIRIT ENTRANCE

­DISTANCE GROUP MEDITATION 

– EVERY SUNDAY AT 21.00 – 

 for invoking Soul Ray of Greece, Nations and One Humanity

  September 4, 2022

Text read by sister A.M.


THE PERIOD OF TRANSITION

INTRODUCTORY REMARKS

Part Τwo

Let us speak first of the training and safeguarding of our psychics and sensitives.

 I. The Training of Psychics

 The first thing to be borne in mind is that negative, unintelligent mediumship and psychism reduces its exponent to the level of an automaton; it is dangerous and inadvisable because it deprives man of his free will and his positivity, and militates against his acting as a free intelligent human being. The man is not acting in these cases as a channel for his own soul, but is little better than an instinctual animal, if he is not literally an empty shell, which an obsessing entity can occupy and use. When speaking thus I am dealing with the very lowest type of animal mediumship of which there is far too much these days, and which is the cause of concern to the best minds in all the movements which foster mediumship. A mediumship which is entered into with a fully conscious focussed attitude and in which the medium, knowingly and intelligently, vacates his body to an entering entity of whom he is fully aware and who takes possession with his conscious permission in order to serve some spiritual end and help his fellowmen can be right and good. But how often is this type of mediumship to be seen? Few mediums know the technique governing the passing in or out of an informing entity, nor do they know how to carry on this work in such a way that never for a moment are they unaware of what they themselves are doing and the purpose of their activity. Definitely and with purpose they lend their body temporarily to another soul for service, preserving their own integrity all the time. The highest expression of this type of activity was the giving of his body by the disciple Jesus for the use of the Christ. It is in the word service that the whole story lies, and the safeguard. When this true mediumship is better understood, we shall have the medium passing out of his body in full [Page 11] waking consciousness through the orifice at the top of his head, and not, as is now the case in the majority of instances, through the solar plexus, with no preservation of awareness of the transaction, nor any recollection of what has transpired.

We shall then have the temporary entrance of a new tenant along the line of a synchronous vibration through the entrance in the head, and the subsequent use of the instrument of the loaned body in service of some kind or another. But this procedure will never be followed in order to satisfy idle curiosity, or an equally idle grief, based on personal loneliness and self-pity. At present many of the lower kind of mediums are exploited by the curious or unhappy public, and those peculiar human beings whose consciousness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to satisfy the love of sensation or desire for comfort of their almost equally unintelligent fellowmen.

At the same time, there are mediums of a very much higher order whose lives are offered in service to advanced souls on the other side of the veil and who give themselves so that their fellowmen may learn of them; thus, on both sides of the veil of separation, are souls aided and given opportunity to hear or serve. But these, too, would profit by a more intelligent training and by a more accurate understanding of the technique of their work and the organisation of their bodies. They would then be better channels and more dependable intermediaries. 

Above all, let the psychics in the world today grasp the necessity of controlling and of not being controlled; let them realise that all that they do can be done by any trained disciple of the Ageless Wisdom should the occasion warrant it, and circumstances justify such an expenditure of force. Psychics are easily deceived. For example, it is of course obvious that on the astral plane there is a thoughtform of myself, your Tibetan brother. All who have received the disciples' degree monthly instructions, all who read the books which I have sent out into the world with the aid of A.A.B., [Page 12] also all who are working in my personal group of disciples have naturally and automatically aided in the construction of this astral thoughtform. It is not me, nor is it linked to me, nor do I use it. I have definitely disassociated myself from it and do not employ it as a means of contacting those I teach, for I work from choice entirely on mental levels thereby undoubtedly limiting my range of contacts but increasing the effectiveness of my work. This astral thoughtform is a distortion of me and my work, needless to say, and resembles an animated and galvanised shell. 

Because there is in this form much emotional substance and also a certain amount of mental substance, it can make a wide appeal and its validity is such that like all shells, for instance, which are contacted in the seance room, it masquerades as myself and where the intuition is unawakened the illusion is complete and real. Devotees can therefore tune in with great facility on this illusory form and be completely deceived. Its vibration is of a relatively high order. Its mental effect is like a beautiful parody of myself and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. These latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. This, the astral light distorts and steps down. Because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. Forms of flattery are sent out from it, ideas of separateness, those thoughts which feed ambition and which foster love of power, and those germs of desire and personal longing (which divide groups) emerge from contact with it. The results to those who are deceived thereby are sad. 

I would like to point out also that trance mediumship, as it is called, must inevitably be superseded by that mediumship which is offered by the man or woman who is clairvoyant or clairaudient on the astral plane, and who therefore in full waking consciousness and with the physical brain alert and [Page 13] active can offer himself as an intermediary between men in physical plane bodies (and therefore blind and deaf on the subtler levels) and those who, having discarded their bodies, are cut off from physical communication. This type of psychic can communicate with both groups and their value and their usefulness as mediums is beyond computation when they are singleminded, unselfish, pure and dedicated to service. But in the training to which they subject themselves they must avoid the present negative methods, and instead of "sitting for development" in a blank and waiting silence, they should endeavour to work positively as souls, remaining in conscious and intelligent possession of the lower mechanism of their bodies; they must know which centre in that body they use whilst working psychically, and they must learn to look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the Path. 

I cannot here write concerning the technique of that training. The subject is too vast for a brief article. I do say, with emphasis, that a more careful and wise training is needed and a more intelligent use of the knowledge which is available, if sought after. I appeal to all who are interested in the growth of psychic knowledge to study, and think, and experiment, and teach, and learn until such time as the entire level of psychic phenomena has been lifted out of its present ignorant, speculative and negative position to one of potent assurance, proved technique, and spiritual expression. I appeal to such movements as the Psychical Research Societies in the world and the vast Spiritualistic Movement to lay the emphasis on divine expression and not so much on phenomena; let them approach the subject from the angle of service and carry their researches into the realm of energy, and cease to pander so much to the public. The opportunity [Page 14] offered them is great and the need of their work is vital. The service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. The training of the intellect and the presenting to the world of a group of intelligent psychics should be a main objective, and the astral plane will then be, for them, only a stage on the way to that world wherein all the spiritual Guides and Masters are found, and from whence all souls go forth to incarnation and all souls return from the place of experience and of experiment. 

It might be asked what ground this training should cover. I would suggest that teaching should be given as to the nature of man and the purpose and objectives of the soul; training can be offered as to the technique of expression, and careful instruction also given as to the use of the centres in the etheric body and in the development of the ability to preserve inviolate the attitude of the positive onlooker, who is always the directing, controlling factor. There will have to be careful analysis of the type and character of the psychic, and then the application of differentiated and suitable methods so that he may progress with the least hindrance. Training schools and classes which seek to develop the student must be graded according to his point in evolution, and his passing into a group, optimistically hoping that something will happen to him whilst in it, will have to cease. 

The goal for the low-grade negative psychic should be the training of the mind and the closing of the solar plexus until such time as he can function as a true mediator; if this involves the temporary cessation of his mediumistic powers (and consequently of his commercial exploitation), then so much the better for him, viewing him as an immortal soul, with a spiritual destiny and usefulness. 

The instruction given to the intelligent medium and psychic should lead him to a full understanding of himself and of his powers; it should develop those powers without risk and with care, and he should be stabilised in the position [Page 15] of the positive controlling factor. His clairvoyant and clairaudient powers should gradually be perfected, and the right interpretation of what he sees and contacts on the plane of illusion, the astral plane, should be cultivated. 

Thus we shall gradually find emerging in the world a large body of trained psychics whose powers are understood and who function on the astral plane with as much intelligence as they function on the physical plane, and who are preparing themselves for the expression of the higher psychic powers—spiritual perception and telepathy. These people will constitute eventually a body of linking souls, mediating between those who cannot see and hear on the astral plane because they are the prisoners of the physical body and those who are equally the prisoners of the astral plane, lacking the physical response apparatus. 

The great need, therefore, is not that we should cease to consult and train our psychics and mediums, but that we should train them rightly and guard them intelligently and so link, through their means, the two worlds of the physical and the astral.* 

 

II. Esoteric Schools and Disciplines

Our second question relates to the work of the esoteric schools or "disciplines," as they are sometimes called, and the training and safeguarding of the aspirants found working in them. 

I would like first of all to make one point clear. The great hindrance to the work of the majority of the esoteric schools at this time is their sense of separateness and their intolerance of other schools and methods. The leaders of these schools need to absorb the following fact. All schools which recognise the influence of the trans-Himalayan Lodge and whose workers are linked, consciously or unconsciously, with such Masters of the Wisdom as the Master Morya or the Master K.H., form one school and are part of one "discipline." There is therefore no essential conflict of interests, and on [Page 16] the inner side—if they are in any way functioning effectively—the various schools and presentations are regarded as a unity. There is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally identical. If the work of the Great Ones is to go forward as desired in these days of stress and of world need, it is imperative that these various groups should begin to recognise their real unity in goal, guidance and technique, and that their leaders should realise that it is fear of other leaders and the desire that their group should be numerically the most important which prompts the frequent use of the words, "This is a different discipline," or, "Their work is not the same as ours." It is this attitude which is hindering the true growth of spiritual life and understanding among the many students gathered into the many outer organisations. At this time, the "great heresy of separateness" taints them. The leaders and members talk in terms of "our" and "your," of this "discipline" and that, and of this method being right (usually their own) and the other method which may be right, but it is probably doubtful, if not positively wrong. Each regards their own group as specifically pledged to them and to their mode of instruction, and threaten their members with dire results if they cooperate with the membership of other groups. Instead, they should recognise that all students in analogous schools and working under the same spiritual impulses are members of the one school and are linked together in a basic subjective unity. The time must come when these various (and at present) separative esoteric bodies will have to proclaim their identity, when the leaders and workers and secretaries will meet with each other and learn to know and understand each other. Some day this recognition and understanding will bring them to the point where they will endeavour to supplement each other's efforts, exchange ideas with each other, and so in truth and in deed constitute one great college of esotericism in the world, with varying classes and grades but all occupied with the work of training aspirants and preparing them for discipleship, or superintending the work of disciples as they prepare [Page 17] themselves to take initiation. Then will cease the present attempts to hinder each other's work by comparison of methods and of techniques, by criticism and defamation, by warning and the cult of fear, and the insistence on exclusiveness. It is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. 

Aspirants in these schools present a different problem from that of ordinary psychism and mediumship. These men and women have offered themselves for intellectual training and have subjected themselves to a forcing process which is intended to bring the full flower of the soul into premature blossoming, and this in order more rapidly and effectively to serve the race, and to cooperate with the plan of the Hierarchy. Such students thereby lay themselves open to dangers and difficulties which would have been avoided had they chosen to go the slower and equally sure way. This fact should be realised by all workers in such schools and the problem carefully explained to the entering aspirant, so that he may be on his guard and adhere with care to the rules and instructions. He should not be permitted to be afraid or to refuse to subject himself to this forcing process, but he should enter upon it with his eyes wide open and should be taught to avail himself of the safeguards offered and the experience of the older students. 

The emphasis in all esoteric schools is necessarily, and rightly, laid upon meditation. Technically speaking, meditation is the process whereby the head centre is awakened, brought under control and used. When this is the case, the soul and the personality are coordinated and fused, and at-one-ment takes place, producing in the aspirant a tremendous inflow of spiritual energy, galvanising his whole being into activity, and bringing to the surface the latent good and also evil. Herein lies much of the problem and much of the danger. Hence also the stress laid in such true schools upon the need of purity and truth. Over-emphasis has been laid upon the need for physical purity, and not sufficient emphasis laid upon the avoidance of all fanaticism and intolerance. These two qualities hinder the student far more than [Page 18] can wrong diet, and they feed the fires of separativeness more than any other one factor. 

Meditation involves the living of a one-pointed life always and every day. This perforce puts an undue strain on the brain cells for it brings quiescent cells into activity and awakens the brain consciousness to the light of the soul. This process of ordered meditation, when carried forward over a period of years and supplemented by meditative living and one-pointed service, will successfully arouse the entire system, and bring the lower man under the influence and control of the spiritual man; it will awaken also the centres of force in the etheric body and stimulate into activity that mysterious stream of energy which sleeps at the base of the spinal column. When this process is carried forward with care and due safeguards, and under direction, and when the process is spread over a long period of time there is little risk of danger, and the awakening will take place normally and under the law of being itself. If, however, the tuning up and awakening is forced, or is brought about by exercises of various kinds before the student is ready and before the bodies are coordinated and developed, then the aspirant is headed towards disaster. Breathing exercises or pranayama training should never be undertaken without expert guidance and only after years of spiritual application, devotion and service; concentration upon the centres in the force body (with a view to their awakening) is ever to be avoided; it will cause overstimulation and the opening of doors on to the astral plane which the student may have difficulty in closing. I cannot impress too strongly upon aspirants in all occult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the Presence of God, and of ordered regular meditation carried forward systematically and steadily over years of effort. 

When this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will go forward with safety and sanity and the whole system will be brought to [Page 19] the requisite stage of "aliveness." I cannot too strongly advise students against the following of intensive meditation processes for hours at a time, or against practices which have for their objective the arousing of the fires of the body, the awakening of a particular centre and the moving of the serpent fire. The general world stimulation is so great at this time and the average aspirant is so sensitive and finely organised that excessive meditation, a fanatical diet, the curtailing of the hours of sleep or undue interest in and emphasis upon psychic experience will upset the mental balance and often do irretrievable harm. 

Let the students in esoteric schools settle down to steady, quiet, unemotional work. Let them refrain from prolonged hours of study and of meditation. Their bodies are as yet incapable of the requisite tension, and they only damage themselves. Let them lead normal busy lives, remembering in the press of daily duties and service who they are essentially and what are their goal and objectives. Let them meditate regularly every morning, beginning with a period of fifteen minutes and never exceeding forty minutes. Let them forget themselves in service, and let them not concentrate their interest upon their own psychic development. Let them train their minds with a normal measure of study and learn to think intelligently, so that their minds can balance their emotions and enable them to interpret correctly that which they contact as their measure of awareness increases and their consciousness expands. 

Students need to remember that devotion to the Path or to the Master is not enough. The Great Ones are looking for intelligent cooperators and workers more than They are looking for devotion to Their Personalities, and a student who is walking independently in the light of his own soul is regarded by Them as a more dependable instrument than a devoted fanatic. The light of his soul will reveal to the earnest aspirant the unity underlying all groups, and enable him to eliminate the poison of intolerance which taints and hinders so many; it will cause him to recognise the spiritual fundamentals which guide the steps of humanity; it will force [Page 20] him to overlook the intolerance and the fanaticism and separativeness which characterise the small mind and the beginner upon the Path, and help him so to love them that they will begin to see more truly and enlarge their horizon; it will enable him to estimate truly the esoteric value of service and teach him above all to practise that harmlessness which is the outstanding quality of every son of God. A harmlessness that speaks no word that can damage another person, that thinks no thought which could poison or produce misunderstanding, and which does no action which could hurt the least of his brethren—this is the main virtue which will enable the esoteric student to tread with safety the difficult path of development. Where the emphasis is laid upon service to one's fellowmen and the trend of the life force is outward to the world, then there is freedom from danger and the aspirant can safely meditate and aspire and work. His motive is pure, and he is seeking to decentralise his personality and shift the focus of his attention away from himself to the group. Thus the life of the soul can pour through him, and express itself as love to all beings. He knows himself to be a part of a whole and the life of that whole can flow through him consciously, leading him to a realisation of brotherhood and of his oneness in relation to all manifested lives.

THE EXTERNALISATION OF THE HIERARCHY by ALICE A. BAILEY, pp. 10-20