The questions we shall first discuss are as follows:—What are the psychological advantages of somewhat understanding the nature of the egoic ray? What intelligent use can be made by psychologists of the fact, if the soul ray is determined and recognised?
Early in this treatise we dealt with the general proposition of the value to psychology of a knowledge of the rays. We have considered the possibility of there being a scientific acceptance of the hypothesis of their existence, even if this recognition is only tendered provisionally. We must not forget that aspirants are increasing all over the world. Perhaps the simplest way to proceed is to state some of the developments which will manifest when the ray of the soul is admitted and recognised and developed. These will be:
1. The solution of the present world conflict. This conflict now amounts in the material sense almost to an impasse. The results of soul contacts on human beings and the effect to be seen in the personality life might be stated to be as follows:
a. Conflict, turmoil, opposed loyalties, inner warfare and a collision of divergent views.
b. A sensitivity to ideas. This amounts in the earlier stages to a flexibility of response, amounting almost to instability, and producing constant change of viewpoint. This leads eventually to a sensitivity to the intuition which will enable an individual to distinguish promptly between the unreal and the real.
c. A process of detachment. This is the difficult and painful process of laying down the lines of demarcation between the soul and the personality. This inevitably produces at first separation and divided interests, leading later to a submergence of personality interests in those of the Plan, and the absorption of personal desire in the aspects of the soul.
d. A period of creativity, due to the third aspect of the soul which is the creator aspect. This development will produce definite habit changes in the physical plane life of the aspirant. It will lead to the consecration of the disciple to certain types of endeavour summed up in the words "artistic career".
These four effects of soul activity, which are in reality only the pouring in of soul force, through the channel of contact which the man has opened, will give to psychology the four major causes of the present world difficulty. Each of these causes holds latent within itself its own solution. The present conflict, the widespread response to widely different ideologies, the economic pressure leading to material depredation, a most certain creativity of all the arts in the world today, and a new standard of values, are all problems confronting the trained thinker and psychologist. These conditioning effects are all of them to be seen among men today.
2. The emergence of world government. This emergence will be the result of these "five areas of difficulty", and the consequence of a more general understanding of:
a. The causes of unrest.
b. The point in evolution reached by humanity.
c. The crises which must inevitably occur when man, the integrated human being, meets man, the spiritual reality.
d. The moment of opportunity which is upon us. This is the result of certain astronomical happenings, such as the pouring in of energy from a new sign in the Zodiac, and the shift of the earth's pole.
3. The development of the new art. This will be expressive of a sensitive response to ideas. The art of the past expressed largely man's understanding of the beauty of God's created world, whether it was the phenomenal wonder of nature or the beauty of the human form. The art of today is as yet almost a childish attempt to express the world of feeling and of inner moods and those emotionally psychological reactions which govern the bulk of the race. They are, however, to the world of feeling-expression what the drawings of the cave man are to the art of Leonardo da Vinci. It is in the realm of words today that this new art is most adequately expressing itself. The art of music will be the next approach nearer to the truth, and to the revelation of the emerging beauty; the art of the painter and of the sculptor will follow later. None of this is the art of expressing ideas creatively, which will be the glory of the Aquarian Age.
3. The understanding of diseases of mystics, or the physical ills of the highly developed people of the world. These are predominantly psychological in character and may remain submerged in the realm of the mind and of sensitivity or they may work out as physiological effect with a definite psychological basis. These forms of physical disease are the most difficult to handle and are at present little understood. What do modern scientific investigators know of the distinction between those neurotic and psychological troubles which are based on personality integration, or on excessive soul stimulation, and those which are the result of wrong polarisation? On these matters we may not here enlarge as the theme is too vast. It can, however, be noted that a recognition of the soul ray (as it makes its presence felt in the personality), will very frequently lead to definite psychological trouble. It might be well to add here a word of warning. We must be careful not to let our desire for soul contact fool us at this time into believing that our present physical difficulties (if there are any) are the result of this soul contact. It would be quite surprising if this were so. They are far more apt to be the result of astral polarisation, of physical unwisdom and experimentation, and perhaps of the too rapid integration of the three aspects of the personality.
In these four points there is probably indicated enough to make clear, or at least to suggest two important things. First, that much, if not all that can be seen going on in the world today, is caused by a greatly increased soul stimulation, to which the entire human family is reacting, even though, as individuals, they have not made a soul contact. This increased stimulation is due to two things—
1. A great many men, and the number is rapidly increasing, are making contact with their souls through an intense aspiration and—in many cases—very real desperation.
2. The Hierarchy of Masters is exceedingly active today, and this is due to two things:—
a. The demand on the part of humanity which has reached Their attention continuously for the past few decades, and which is calling out an inevitable response.
b. A stimulation of the planetary Hierarchy itself. This leads many in the ranks of the Hierarchy to pass through one of the higher initiations. They therefore become much more potent and their influence is much more magnetic and radiating.
A TREATISE ON THE SEVEN RAYS, VOL. II, p705/12
A personality is a separated human being. We could perhaps equally well say a separative human being. This is the poorest and most loosely used definition; it applies to common usage, and regards each human being as a person. This definition is consequently not true. Many people are simply animals with vague higher impulses, which remain simply impulses. There are those also who are primarily nothing more or less than mediums. This term is here used to apply to all those types of persons who go blindly and impotently upon their way, swayed by their lower and dense desire nature, of which the physical body is only the expression or medium. They are influenced by the mass consciousness, by mass ideas, and mass reactions, and therefore find themselves quite incapable of being anything definitely self-initiated, but are standardised by mass complexes. They are, therefore, mediums with mass ideas; they are swept by urges which are imposed upon them by teachers and demagogues, and are receptive—without any thought or reasoning—to every school of thought (spiritual, occult, political, religious and philosophical). May I repeat that they are simply mediums; they are receptive to ideas which are not their own or self-achieved.
A personality is one who functions with coordination, owing to his endowment and the relative stability of his emotional nature, and his sound and rounded out glandular equipment. This is aided by his urge to power and the proper environing conditions. The above situation can work out in any field of human endeavour, making a man either a good foreman in a factory or a dictator, according to his circumstances, his karma, and his opportunity. I am not here referring in any sense whatever to the desirable coordination of soul and body, which is a later development. I am simply postulating a good physical equipment, and a sound emotional control and mental development. It is possible to have a superlative inner development and yet have such a poor instrument on the physical plane that coordination is not possible. In such cases the subject seldom affects his environment in any permanent or powerful sense. He cannot bring through or radiate out his inner power because he is blocked at every point by his physical equipment. A man of much less inner development but with a responsive physical body and glands which are functioning well will frequently prove a more effective agent of influence in his environing circumstances.
A personality is a man with a sense of destiny. Such a man has sufficient will power to subject his lower nature to such a discipline that he can fulfil the destiny of which he is subconsciously aware. These people fall into two groups:
a. Those with no soul contact of any kind. Those people are urged forward to their destiny by a sense of power, by self-love, by exalted ambition, by a superiority complex, and by a determination to reach the top of their particular tree.
b. Those with a small measure of soul contact. These are people whose methods and motives are therefore a mixture of selfishness and of spiritual vision. Their problem is a difficult one, as their measure of soul contact does bring in an inflow of force which stimulates the lower nature, even whilst increasing soul control. It is not, however, powerful enough to subordinate the lower nature entirely.
A personality is a completely integrated human being. In this case, we have a man whose physical, emotional and mental natures can be fused and can subsequently function as one, and thus produce a mechanism which is subordinated to the will of the personality. This can take place with or without a definite soul contact, and it is at this stage that there comes a predisposition to the right, or to the left hand path. The coordination proceeds as follows:
a. Coordination of the emotional or astral nature with the physical body. This took place in the racial sense in Atlantean times; it is going on today among the lower groupings in the human family. It should be the objective of the development of children from the ages of seven to fourteen.
b. Coordination of the physical, astral and mental natures into one blended whole. This is taking place racially in the Aryan race today and the process will be completed (for the bulk of humanity) when the sun enters the zodiacal sign, Sagittarius, just as now it is entering Aquarius. This coordination is going on rapidly among the advanced members of the human family and should be the objective of the training of all adolescents between the ages of fourteen and twenty-one.
c. Next, coordination is commenced between the soul and the personality, with the focus of the soul's attention upon the astral or desire nature. This is the immediate task of the world aspirants at this time, and will be the goal of the next race succeeding to that of the Aryan.
d. Coordination between soul, mind and brain to the exclusion of the body of illusion, the astral body. This is the peculiar goal of the world disciples.
e. Coordination then has to be established between the soul, the purified personality and the Hierarchy. This is the goal of the initiates in the world at this time, and of all who are in preparation for the first, the second and the third initiations. This consummation is finally achieved at the Transfiguration initiation.
f. Coordination between the soul, the personality and the spirit. This takes place via the Hierarchy of Souls—a phrase which only initiates can properly interpret and understand. This process is carried on after the third initiation.
A man can be regarded as a personality in truth when the form aspect and the soul nature are at-one. When the soul influences the personality and pervades all the lower manifestation, then and only then, does the personality measure up to its true significance, which is to constitute the mask of the soul, that which is the outer appearance of inner spiritual forces. These forces are expressions of the soul, and the soul is the central identity or fundamental focus upon the mental plane of the life of God Himself. Essence, consciousness and appearance are the three aspects of divinity and of man; the personality, when fully developed, is the "appearance of God on earth." Life, quality, and form is another way of expressing this same triplicity.
These definitions have been made of a real simplicity and also exceedingly brief. Intricacy of definition does not necessarily ensure correctness, and the clear outlines of a truth are oft lost in a maze of words.
The Appropriation of the Bodies by the soul
The final definition which is given here, leads up to our consideration of the subject of the rays. The personality is the fusion of three major forces and their subjection (finally and after the fusion) to the impact of soul energy. This impact is made in three different stages or in what are occultly termed "three impulsive movements"—using the word "impulsive" in its true connotation and not in the usual emotional and enthusiastic significance. These impulsive movements are:
a. The impact of the soul at the stage of human evolution which we call individualisation. At that time, the form becomes aware for the first time of the touch of the soul. This is called in the language of esotericism the "Touch of Appropriation." The soul then appropriates its vehicle.
This stage is succeeded by a long period of adjustment and of gradual development and unfoldment. This takes place upon the way of experience, and during that period the soul tightens its hold upon its instrument, the lower form nature.
b. The impact of the soul is called forth by the dilemmas and through the emergencies of the later stages of the path of experience. During this stage, the urgency of the need, and the dilemmas brought about by the forces of opposition, lead the man to submit to a higher influence. He calls then in desperation upon the soul and upon the spiritual resources laid up in his divine nature and hitherto remaining unused. This impact is called the "Touch of Acquiescence," and marks the acceptance by the soul of the demand of the personality for help and light. The soul acquiesces in the plea of the personality for guidance.
It is to be noted that we are here considering the attitude of the soul to the personality and not that of the personality to the soul, which is the attitude usually under consideration. We are dealing primarily in this treatise with the reactions and activities of the soul through its ray energy, and its response to the demand of the forces—focussed, combined and integrated—of the personality.
c. The impact of the soul at the time of the various and sequential initiations to which the disciple is eventually subjected, as he transits out of the fourth into the fifth kingdom in nature. This stage is called the "Touch of Enlightenment," and through the bringing together of the forces of the purified personality and those of the "approaching" soul, a "light is engendered which fadeth not away."
In these three impacts,—
1. The touch of appropriation on the physical plane,
2. The touch of acquiescence or compliance on the astral plane,
3. The touch of enlightenment upon the mental plane,
there is summarised clearly and concisely the attitude of the soul towards its rapidly preparing instrument.
The great Touch of Appropriation lies racially in the past. The Touch of Acquiescence takes place upon the battlefield of the emotional nature, and the Touch of Enlightenment is effected through the mind.
The first three initiations are expressions of these three stages or impacts, and it might also be stated that the Lemurian, the Atlantean and the Aryan races are also expressions of man's reactions to these three soul approaches.
The third initiation sees the soul and the personality perfectly blended so that the light blazes forth and the great Approaches between soul and form are consummated.
Today, in this particular cycle and in this Aryan race, the Hierarchy (as an expression of the kingdom of souls) is recapitulating these three inevitable steps and making certain advances or approaches to the race. We can therefore divide humanity into three groups and relate humanity to the three major approaches.
a. The Approach of Appropriation will express the effect of the present stimulation upon the unevolved masses. Thousands and thousands of men and women are in process of awakening and during the next few years will come to soul consciousness, for the soul of each individual is intensifying its initial appropriation at the Lemurian crisis of individualisation, and the ancient enterprise is again being re-enacted as a needed recapitulatory endeavor. All this today lies almost entirely in the realm of consciousness. The great appropriation was made millions of years ago. Today, in consciousness, there will come a great awakening to the significance of what was, at that time, largely a physical event, and masses of men will become aware—in their brain consciousness—of that early appropriation. This is being brought about by a fresh approach by the soul and an advance towards its reflection, the personality, and it produces in time a consequent recognition upon the part of man.
b. The Approach of Acquiescence will be equally well recognised by the intelligent and more highly evolved sons of men. They will awaken to the relationship which exists between their personalities and the soul, and between the forces of the lower nature and the energy of the soul. It is with this particular task that the New Group of World Servers is primarily occupied,—looking at their activities from the standpoint of the Hierarchy. Their work is to facilitate the entrance of soul energy, which energy expresses itself in love and in good will. This in its turn results in peace—individual, racial and planetary—and the great group aspect of the approach will be brought about, and is today in process of being carried forward.
c. The Approach of Enlightenment carries the disciple through the gate of initiation, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation.
The Mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of Christianity) are to be transmuted with rapidity into those of the Mysteries of the Kingdom of God, the energy of the soul, and the revelation of divinity. The secret hid by the inverted lotus (the world) is to be revealed by the opened lotus of the kingdom of souls. The secret of the flesh, which is the prison of the soul, is revealed by the perfume of the unfolding lotus of the soul. The mystery of the devil will eventually be seen to be that of the light of God's countenance, which reveals that which is undesirable and must be changed and renounced, and which thus transforms life by the light that God's nature pours forth.
It would be of use to us all to study these three soul approaches—individual or hierarchical—and to ponder upon them and put ourselves in training, so that we may make the needed recognitions. Let us also ponder upon the following triplicities:—
1. Mass Consciousness. Self-consciousness. Group-consciousness.
These lead, in due time, to
through the racial stages of
3. Lemurian experience. Atlantean experience. Aryan experience.
and the individual stages of
producing, in their turn,
5. Racial probation.....Racial discipleship.....Racial initiation.
6. The probationer.....The Disciple.....The Initiate.
which lead eventually to
7. The New Group of World
Servers..The Hierarchy..The Kingdom of God
[A TREATISE ON THE SEVEN RAYS, VOL. II, p264/69]
Speaking with a broad generalisation, we could say that human beings can be grouped into four classes:
1. A few who are under the influence of their souls, or who are rapidly becoming susceptible to this influence.
2. Personalities, of whom there are many today.
3. A vast number of people who are awakening to mental consciousness.
4. The great mass of humanity, who are the unawakened human beings and the bulk of the population of the world. [A TREATISE ON THE SEVEN RAYS, VOL. II, p259]
Three types of energy, as has been said, meet and blend in the personality, finding their expression through the medium of an outer tangible form which is itself coloured, motivated and conditioned by a fourth type of energy—the energy of basic matter. This basic matter is the product of the first solar system, and the energy of which it is composed does not, therefore, belong to our solar system at all, except through an act of appropriation, performed by our planetary Logos at the dawn of the creative activity of God. Seeking to impress, impel and motivate this group of four energies is the energy of the informing, indwelling soul. This fifth type of energy is itself dual in nature, being the transcendent archetype of both mind and emotion, or will and love. These six energies in their turn are animated or impelled by the life of God Himself, thus making the seven energies now in manifestation. This is, of course, well known, as the theory constitutes the very bones of the occult body of truth, and in this statement is formulated the essential structure upon which esotericism is built. I have stated it purely in terms of energy, and not of principles or bodies, so as to bring the Ageless Wisdom into line with modern truth and scientific conclusions. We therefore have:
1. The energy of Mind. The force of manas. The reflection of divine will and purpose. Motivation. The impulse to plan, under the Law of Synthesis.
2. The energy of sentiency. The capacity to respond. Emotional feeling, astral energy. The reflection of love. The force of desire. The impulse to aspire. The divine evolutionary urge. The tendency to attract, to be magnetic, under the Law of Attraction.
3. The energy of life. The capacity to integrate, to coordinate. The force of the vital or etheric body. The reflection of intelligent activity or divine movement. The impulse to act, to be energetic, under the Law of Economy.
4 The energy of dense matter. Externalised activity. The automatic reactions of the outer sheath. The densest point of unity. The lowest aspect of synthesis.
[A TREATISE ON THE SEVEN RAYS, VOL. II, pp. 283/85]
BUILDING AND CONSTRUCTION OF THE BODIES
In theosophical literature, there is much talk anent the various elementals or lunar lords which compose, constitute and control the lower nature. These, in their triple totality, form the personality. They are of man's own creation, and form the basis of the problem which he, as a soul, has always to face until the final liberation is achieved. The mental elemental, the astral elemental and the physical elemental have a definite life of their own which is coloured by the rays upon which these various bodies or elementals have their being, until the man has reached a relatively high point in evolution.
The elementals composing the mental body are spoken of in the Old Commentary in the following terms:
"The Lord of Will took being. His dim reflection followed in His steps. The little lord of force manasic appeared on earth.
The Lord Who sought for harmony took form. The little lord, who loved to fight for what he sought, followed with swiftness in His wake.
The Lord Who in this world of ours knew mind and thought, swept into incarnation. He was not, then He was. The little lord of mental stuff also took form. Man's troublous journey then began."
These old phrases bear out the statement earlier made that the mental body of every human being is composed of substance which is governed by the rays, one, four and five. Exceptions to this rule appear, sometimes, upon the Path of Discipleship, and are the result of the direct and intelligent action of the Soul, prior to incarnation. The soul builds a body of mental substance or attracts to it that particular type of mental energy which will enable it to possess (whilst in incarnation) the type of vehicle which will make a chosen experience possible. This freedom of choice never occurs except in the case of the awakening disciple. The reason for this will be seen if it is realised that the energy of these three rays, when focussed in a personality, provides exactly the right impulse to govern the lower life, both in the case of an undeveloped human being and of a man in the early stages of discipleship and aspiration. It might be well for us to elaborate this a little by means of certain tabulations:
THE MENTAL BODY
This provides (in the case of the unevolved or the highly developed) the following possibilities:
IN UNEVOLVED MAN
1. The will to live or to manifest upon the physical plane.
2. The impulse which works out, therefore, as the instinct to self-preservation.
3. The capacity to endure, no matter what the difficulties.
4. Individual isolation. The man is always the "One who stands alone."
IN THE ADVANCED MAN
1. The will to liberation or to manifest consciously upon the plane of the soul.
2. The capacity to react to the plan, or to respond to the recognised will of God.
3. The principle of immortality.
4. Perseverance or endurance upon the Way.
IN UNEVOLVED MAN
1. Aggressiveness and that needed push towards the sensed goal which distinguishes the evolving human being. This goal, in the early stages, will be of a material nature.
2. The fighting spirit or that spirit of conflict which finally brings strength and poise, and which produces eventual integration with the first ray aspect of deity.
3. That coherent force which makes a man a magnetic centre, whether as the major force in any group unity, such as a parent or a ruler, or a Master in relation to his group.
4. The power to create. In the lower types, this is connected with the impulse, or the instinct, to reproduce, leading consequently to the sex relation; or it may lead to construction of thought-forms or creative forms of some kind, even if it is only the hut of a savage.
IN THE ADVANCED MAN
1. The Arjuna spirit. This is the urge towards victory, the holding of a position between the pairs of opposites, and the eventual sensing of the middle way.
2. The urge to synthesis (again a first ray impulse) blended with a second ray tendency to love and to include.
3. The attractive quality of the soul as it expresses itself in the relation between the lower and higher selves. This eventuates in the "marriage in the Heavens."
4. The power to create forms, or the artistic impulse.
It will be noted in this connection how accurate was the earlier statement that the artist is found upon all the rays, and that the so-called Ray of Harmony or Beauty is not the only ray upon which the creative worker is found. The mental body of every human being, at some time or another, is found upon the fourth ray and usually when the man is nearing the probationary path. This means that the mental vehicle is governed by an elemental of fourth ray nature or quality and that, therefore, creative, artistic activity is the line of least resistance. We then have a man with an artistic tendency or we have a genius along some line of creative work. When, at the same time, the soul or the personality is also upon the fourth ray, then we will find a Leonardo da Vinci or a Shakespeare.
IN UNEVOLVED MAN
1. The power to develop thought.
2. The spirit of materialistic enterprise, the divine urge, as it evidences itself in the early stages.
3. The tendency to enquire, to ask questions and to find out. This is the instinct to search and to progress, which is, in the last analysis, the urge to evolve.
4. The tendency to crystallise, to harden, or to have an "idee fixe." In this connection, it will usually be discovered that the man who succumbs to an "idee fixe" has not only a fifth ray mental body but either a sixth ray personality or a sixth ray emotional body.
IN THE ADVANCED MAN
1. The true thinker, or mental type—awake and alert.
2. The one who knows the Plan, the purpose and the will of God.
3. The one whose intelligence is being transmuted into wisdom.
4. The scientist, the educator, the writer.
I have given the above in connection with the rays of the mental body in order to enable us to grasp not only the complexity of the problem but also the inevitability of success through the play of the many energies upon and through any one single human mind. It is not necessary here to elaborate upon the energies which create and form the emotional body, or the physical body. The second and the sixth rays colour the astral body of every human being, whilst the physical body is controlled by the third and the seventh rays.
It is interesting to remember that the etheric body is uniquely constituted; it is the instrument of life, predominantly, more so than the instrument of quality. It is the factor which produces and sustains the instrument of appearance, the physical body. It will be recalled that in Volume One of this Treatise, the human being was differentiated into the three divine aspects: Life, Quality, and Appearance. Through the seven centres in the etheric body, the seven ray energies make their appearance and produce their effects, but at the very heart of each chakra or lotus, there is a vortex of force to be found which is composed of pure manasic energy, and, therefore, is purely energy of the first three rays. This energy is quiescent until an advanced stage of discipleship is reached. It only sweeps into its divine rhythm and activity when the three tiers of petals, found in the egoic lotus (the higher correspondence), are beginning to unfold, and the centre of the egoic lotus is becoming vibrant. Though the etheric body of man is an expression of the seven ray qualities in varying degrees of force, the etheric body of a Master is an expression of monadic energy, and comes into full activity after the third initiation.
It will be obvious, therefore, that when the psychologist takes into consideration the various types of energy which go to the constitution of a human being and can distinguish (from study and investigation, plus an understanding of the rays) what the energies are which are conditioning a patient, then great strides will be made in handling people. The nature of the human equipment and its internal relationship, as well as the external effects, will be better comprehended. Speaking technically, the extreme psychological position (as it is expressed in the Behaviouristic School, which is essentially sound where the dense material mechanism of man is concerned) will fall into its rightful place. Materialistic psychologists have been dealing with the substance energies and with the instinctual life of the organism. These constitute the sum total of the available energies, organised into the form of the automatic physical body, coloured as its atoms are by the tendencies and qualities developed in a previous solar system. In our solar system, we are arriving at an understanding and a development of the consciousness aspect of divinity, its quality and characteristic, just as instinctual intelligence or automatic activity was the contribution of the earlier manifestation of God, in which the third aspect was dominant.
The problem can be posited and its extent made clear by the following tabulation which gives the rays that may be supposed or imagined to govern or control a problematical or hypothetical man in a particular incarnation.
1. The Ray of the Monad (the life aspect) Second Ray of Love-Wisdom.
2. The Ray of the Soul (the consciousness aspect) First Ray of Will or Power.
3. The Ray of the Personality (the matter aspect) Second Ray of Love-Wisdom.
a. Ray of the mental body Fifth Ray of Concrete Science.
b. Ray of the astral body Sixth Ray of Devotion.
c. Ray of the physical body Second Ray of Love-Wisdom.
Certain ideas should here be considered. They are here given in the form of statements, but we will not elaborate them, simply leaving them to the student for his pondering and careful thinking.
1. Only initiates are in a position to sense, determine, or discover the nature of their monadic ray or that of their disciples. The monadic ray is that life element in man with which They have definitely to deal as They seek to prepare him for initiation. It is the "unknown quantity" in a man's nature. It does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains relatively quiescent until after the third initiation, though it basically conditions the etheric body itself.
2. The three rays (termed, in The Secret Doctrine, "the three periodical vehicles") are therefore the rays of the monad, the ego and the personality, and are essentially three streams of energy, forming one great life stream. These relate a human being to the three aspects or expressions of divinity in manifestation:
a. The monadic ray is the energy which, when consciously employed, relates the initiate to the Father or Spirit aspect and gives Him "the freedom of the solar system".
b. The egoic ray, when consciously utilised, relates the disciple to the second aspect of divinity and gives him the "freedom of the planetary sphere".
c. The personality ray, again when consciously governed and employed, relates a man to the matter or substance aspect of divinity and gives him the "freedom of the three worlds" and of the subhuman kingdoms in nature.
3. Taking the hypothetical chart given above, students should notice how the rays of the personality relate them, within the sphere or periphery of their own manifestation, to the major rays of the monad, ego or personality. This is a correspondence (within the microcosmic manifestation) to the macrocosmic situation, touched upon in the previous paragraph. In the case cited (which is one of quite usual occurrence) we find that
a. The fifth ray of the mental body relates the man to his egoic ray, thereby facilitating soul contact. Had it related him to his monadic ray a very different situation would have eventuated.
The line of 220.127.116.11. must ever be remembered.
b. The sixth ray of the astral body relates the man to his monadic ray, and it will finally constitute his astral-buddhic approach to life, and will be employed when he takes the fourth initiation. This ray relates him also to his personality and intensifies his natural problem.
The line of 2.4.6. must also be carefully borne in mind.
c. The second ray quality of his physical body relates him both to the personality and finally to the monad. It is, therefore, for him a great problem, a great opportunity, and a great "linking" energy. It makes the life of the personality exceedingly dominant and attractive, and at the same time facilitates the future contact (whilst in a physical body) with the monad. His problem of soul consciousness will not, however, be so easily solved.
You will note also that the monad (2nd ray), the astral body (6th ray) and the physical body (2nd ray) are all along the same line of activity, or of divine energy, creating a most interesting psychological problem. The soul (1st ray) and the mental body (5th ray) are along another line entirely, and this combination presents great opportunity and much difficulty.
4. In the lower expression of the man whose psychological chart we are considering, the psychologist will find a person who is intensely sensitive, inclusive and self-willed. Because of the fact that the second ray personality and the physical body are related by similarity of ray, there will also be a clearly pronounced tendency to lay the emphasis upon material inclusiveness and tangible acquisition, and there will, therefore, be found (in this person) an exceedingly selfish and self-centred man. He will not be particularly intelligent, as only his fifth ray mental body relates him definitely and directly to the mind aspect of Deity, whilst his first ray egoic force enables him to use all means to plan for himself, and to use the will aspect to acquire and to attract the material good he desires or thinks he needs. His predominant second ray equipment, however, will eventually bring the higher values into play.
In the higher expression of the same man and when the evolutionary cycle has done its work, we will have a sensitive, intuitive, inclusive disciple whose wisdom has flowered forth, and whose vehicles are outstandingly the channel for divine love.
Many such charts could be drawn up and studied, and many such hypothetical cases could present the basis for occult investigation, for diagram, and for the study of the Law of Correspondences. Students would find it of interest to study themselves in this way, and, in the light of the information given in this Treatise on the Seven Rays, they could formulate their own charts, study what they think may be their own rays and the consequent ray effect in their lives, and thus draw up most interesting charts of their own nature, qualities and characteristics.
It might be of interest to mention the fact that the moment a man becomes an accepted disciple, some such chart is prepared and placed in the hands of his Master. In fact, four such charts are available, for the rays of the personality vary from one cycle of expression to another and necessitate the keeping of the personality chart up to date. The four basic charts are:
1. The chart of a man's expression at the time of his individualisation. This is of course a very ancient chart. In it, the rays of the mental body and of the emotional body are most difficult to ascertain as there is so little mental expression or emotional experience. Only the ray of the soul and of the physical body are clearly defined. The other rays are regarded as only suggestive.
This is the chart of the man who is asleep.
2. The chart of a man's expression when the personality reaches its highest independent point of development;—that is, before the soul has taken over conscious control and is functioning at all dominantly.
This is the chart of the man who dreams.
3. The chart of a man's expression at that peculiar moment of determining crisis when the soul and personality are at war, when the battle for reorientation is at its highest and the aspirant knows it. He knows that upon the issue of that battle much depends. He is Arjuna upon the field of Kurukshetra.
This is the chart of the man awakening.
4. The chart of a man's expression during the life wherein the orientation has been altered, the emphasis of the life forces changed, and the man becomes an accepted disciple.
These four charts, depicted or drawn in colour according to ray, form the dossier of a disciple, for the Master only deals with general tendencies and never with detail. General trends and predispositions and emphasised characteristics concern him, and the obvious life patterns.
I would call to your attention the increasing use by the psychologists and thinkers of the race of the word "pattern". It is a word which has a deep occult significance. One of the exercises given to the disciple upon the inner planes is connected with these psychological charts or these life patterns. He is asked to study them with care, all four of them, and then to draw up the pattern which embodies for him the goal as far as he, at his present point of development, can sense it. When he takes the first initiation, then the Master adds another pattern or chart to the dossier of the disciple, and the latter can then study:
a. The chart of his condition at the time he became an accepted disciple.
b. The hypothetical chart which he himself drew up earlier in his training as an accepted disciple.
c. The chart of his general psychological condition at the time he took the first initiation.
By a careful analysis and comparison of the three charts, he can discover the accuracy or the inaccuracy of his own diagnosis, and thus develop a better sense of proportion as to his own mental perception of himself.
It would be interesting later, if students could be set some such task as drawing up an analysis of themselves which could be embodied in a chart, giving the rays that they believe govern their equipment, and stating the reasons for assigning these ray qualities.
When the psychologist of the future employs all the available sciences at his disposal and, at the same time, lays the emphasis upon those sciences which deal with the subjective man and not so predominantly with the objective man (though that should not be omitted) we shall then have a fundamental change in the handling of the human problem or equation. This is today a problem which is seriously confronting and distressing the psychologist, the psychiatrist, the neurologist, the social worker and the humanitarian.
The psychologist will then employ:
1. The modern exoteric science of psychology, with its emphasis upon equipment, upon the glands and their effects, upon dreams and their occasional effect, upon instinctual behaviour (which is largely a reaction of the physical body) and upon all the latest conclusions of the investigating material scientists the world over.
2. Esoteric psychology, such as is embodied in this Treatise on the Seven Rays. This indicates the types of energy and the forces which govern, control and determine the varying aspects of the average man's equipment, and condition his consciousness.
3. Astrology, with its indications (little realised as yet) of a man's place "in the sun", and in the general scheme of things. These relate him to the planetary whole and give much information anent the time factors which govern every individual, little as he may think it.
It will be recognised that the astrology with which we are here concerned and which I will later somewhat elaborate, does not deal with the expression of the personality. It is the planetary and racial astrology which Those who work on the inner side, know to be of deep significance. It is the astrology of discipleship and the relation of the stars to the activities of the soul which They regard of importance. It is the astrology of initiation with which They are most profoundly concerned. Though the time is not yet, we shall some day be able to cast the horoscope of the soul, and make more clear to the awakening human being the way that he should go. Of this more anon.
It will also be apparent that, as the relationships of the different aspects of a man's manifested life appear, his seven centres are related to the seven aspects or qualities which embody a man's essential divinity. The following is therefore of interest:
1. The head centre Monad. Life. First aspect.
2. The heart centre Soul. Consciousness. Second aspect.
3. The ajna centre Personality. Substance. Third aspect.
These are the three major centres for the advanced man.
4. The throat centre Mind. The mental aspect and energy.
5. The solar plexus centre Emotion. The astral aspect and energy centre.
6. The sacral centre Physical.
7. The centre at base of the spine Life itself. Monadic centre.
The latter centre is only awakened in its true and final sense at the third initiation. At that time the circle is completed. As was earlier stated, the etheric body is related to the monad and is the exteriorisation of the life aspect. It is the etheric body, with all its seven centres, which is swept into activity when the basic centre is awakened, and the kundalini fire is aroused. It might be of value to students to point out that frequently when a student is under the impression or belief that the kundalini fire has been aroused in him, all that has really happened is that the energy of the sacral centre (i.e. the sex centre) is being transmuted and raised to the throat, or that the energy of the solar plexus centre is being raised to the heart. Aspirants do, however, love to play with the idea that they have succeeded in arousing the kundalini fire. Many advanced occultists have mistaken the raising of the sacral fire or of the solar plexus force to a position above the diaphragm for the "lifting of the kundalini" and have therefore regarded themselves or others as initiates. Their sincerity has been very real and their mistake an easy one to make. C. W. Leadbeater frequently made this mistake, yet of his sincerity and of his point of attainment there is no question.
The abstruseness and the difficulty of all of the above is very real and, living as the disciple does in the world of glamour and illusion, it is not easy for the average aspirant to sort out his ideas on these matters, or to see the extent of the subject with the perspective that is necessary. He has to start, first of all, by accepting the premise of the rays, and this he cannot prove, though he may do two things:—
1. Correlate the idea of these ray energies with the modern teaching of exoteric science that there is nothing but energy as the underlying substance of all phenomenal appearance.
2. Regard the theory as one which, though as yet for him only an hypothesis, fits the facts as he knows them better than any other. He will then, one can safely predict, eventually change his hypothesis into a living fact, if he studies himself with care. One of the first things a disciple has to learn is that he is, indeed, the microcosm of the macrocosm, and that within himself has to be found the open door to the universe.
What is here presented is of sufficient difficulty and of adequate interest to merit careful consideration. [A TREATISE ON THE SEVEN RAYS, VOL. II, pp. 291-303]
Let us now proceed to a consideration of the seven techniques of integration, bearing in mind that we shall here be dealing with the integration of the threefold lower nature into an active, conscious personality, prior to its fusion into a unity with the soul. We must remember that we are here dealing with the consciousness aspect of manifestation and its apprehension and appreciation of purpose and of truth. We are so apt always to think in terms of form and form activity, that it seems necessary again and again to reiterate the necessity for thinking in terms of consciousness and awareness, leading to an eventual realisation. This purpose and truth, when grasped, brings into direct conflict the will of the personality (the separative individual, governed by the concrete, analytical mind) and the will of the soul, which is the will of the Hierarchy of Souls, or of the Kingdom of God. In the fourth kingdom, the human, the controlling factor is that of desire, ending in aspiration. In the fifth kingdom, the spiritual, the controlling factor is that of divine purpose or the will of God. Then we find this purpose, though free from what we call desire, is actuated by love, expressed through devotion and service, wrought out into full expression upon the physical plane.
As may be naturally surmised, there is a technique for each of the seven rays. It is the ray of the ego or soul, slumbering in the early stages within the form, which occultly applies these modes of integration. The soul is essentially the integrative factor, and this shows in the early and unconscious stages as the coherent power of the life principle to hold the forms together in incarnation. In the later and conscious stages, it shows its power by applying these methods of control and unification to the personality. They are not applied, nor can the man avail himself of them, until such time as he is an integrated personality. This has often been forgotten, and men have claimed the rights of discipleship and the powers of initiation before they have even become integrated persons. This has led to disaster, and the falling into disrepute of the whole problem of discipleship and initiation.
It is difficult to make easily comprehensible the nature and purpose of these techniques. All that it is possible to do is to indicate the seven ray techniques as they are applied to the rapidly aligning bodies of the lower man. We will divide our theme, for the sake of clarity and for an understanding of the significance, into two parts. The first one is that in which the first ray aspect of the technique is applied to the form nature, producing destruction through crystallisation. This brings about the "death of the form" in order that it may "again arise and live". The other is the second ray aspect of the technique, wherein the rebuilding, reabsorption, and recognition of the form takes place in the light which is thrown around, over and upon the personality. In that light, the man sees Light, and thus becomes eventually a light-bearer.
What I have to say concerning each ray and its work with the individuals upon it in integrating the personalities, will be conveyed by means of a formula of integration. This will itself be divided into two parts, dealing with those processes in time and space which bring about the integration of the personality.
The words, covering the process in every case, are Alignment, Crisis, Light, Revelation, Integration. Under the heading of each ray we shall have therefore:
1. The formula of integration.
2. Its dual application of destruction and rebuilding, with a brief indication of the process and the result.
3. The final stage of the process wherein the man
a. Brings the three bodies into alignment.
b. Passes through a crisis of evocation, thus, as the Bhagavad Gita says, becoming "manifest through the magical power of the soul".
c. Enters into a phase of light, wherein the man sees clearly the next step to be taken.
d. Receives the revelation of the Plan and of what he has to do in connection with it.
e. Integrates the three bodies into one synthetic whole, and is therefore ready for the Technique of Fusion, which is suited to his ray type.
This will bring us to our second point which concerns the Technique of Fusion and the emergence into activity of the personality ray.
Just what do we mean by Integration? We are apt to bandy words about with unthinking lightness and inexactitude, but, dealing as we are with a development which is becoming increasingly prevalent in the human field, it might profit us for a moment to define it and seek to understand one or two of its major implications. It has to be regarded as an essential step, prior to passing (in full and waking consciousness) into the fifth, or spiritual kingdom. We regard the physical body as a functioning aggregate of physical organs, each with its own duties and purposes. These, when combined and acting in unison, we regard as constituting a living organism. The many parts form one whole, working under the direction of the intelligent, conscious Thinker, the soul, as far as man is concerned. At the same time, this conscious form is slowly arriving at a point where integration into the larger whole becomes desirable and is finally achieved—again in the waking consciousness. This process of conscious assimilation is carried forward progressively by the gradual integration of the part into the family unit, the nation, the social order, the current civilisation, the world of nations, and finally into humanity itself. This integration is, therefore, both physical in nature, and an attitude of mind. The consciousness of the [Page 349] man is gradually aroused so that it recognises this relation of the part to the whole, with the implied inter-relation of all parts within the whole.
The man who has awakened to full consciousness in the various aspects of his nature—emotional, mental and egoic—realises himself first of all as a personality. He integrates his various bodies with their different states of consciousness into one active reality. He is then definitely a personality and has passed a major milestone on the Path of Return. This is the first great step. Inevitably, the evolutionary process must bring to pass this phenomenal occurrence in the case of every human being, but it can be produced (and is increasingly so produced today) by a planned mental application to the task, and an intelligent consideration of the relation of the part to the whole. It will be found that the purely selfish, material personality will eventually arrive at the condition, wherein the man will be conscious of integrated activity and power, because he
1. Has developed and integrated his own separative "parts" into one whole.
2. Has studied and used his environment, or the whole of which his personality is but a part, in such a way that it contributes to his desire, his success, and his emergence into prominence. In doing this, he necessarily has had to make some living contribution to the whole, in order to evoke its integrating power. His motive, however, being purely selfish and material in objective, can only carry him a certain distance along the path of the higher integration.
The unselfish, spiritually oriented man also integrates the various aspects of himself into one functioning whole, but the focus of his activity is contribution, not acquisition, and, by the working of the higher law, the Law of Service, he becomes integrated, not only as a human being within the radius of the prevalent civilisation, but also into that wider and more inclusive world of conscious activity which we call the Kingdom of God.
The progress of humanity is from one realised integration to another; man's basic integrity is, however, in the realm of consciousness. This is a statement of importance. It might be remarked—speaking loosely and generally—that
1. In Lemurian times, humanity achieved the integration of the vital or etheric body with the physical body.
2. In Atlantean times, humanity added to the already achieved synthesis still another part, that of the astral nature, and psychic man came definitely into being. He was alive and at the same time sensitive and responsive to his environment in a wider and more specialised sense.
3. Today, in our Aryan race, humanity is occupied with the task of adding still another aspect, that of the mind. To the achieved facts of livingness and sensitivity, he is rapidly adding reason, mental perception and other qualities of mind and thought life.
4. Advanced humanity upon the Probationary Path is fusing these three divine aspects into one whole, which we call the personality. Many hundreds of thousands stand at this time upon that Path, and are acting, feeling and thinking simultaneously, making of these functions one activity. This personality synthesis comes upon the Path of Discipleship, under the direction of the indwelling entity, the spiritual man.
This integration constitutes alignment and—when a man has achieved this—he passes eventually through a process of reorientation. This reveals to him, as he slowly changes his direction, the still greater Whole of humanity. Later, upon the Path of Initiation, there will dawn upon his vision, the Whole of which humanity itself is only an expression. This is the subjective world of reality, into which we begin definitely to enter as we become members of the Kingdom of God.
5. Upon the Probationary Path, though only during its later stages, he begins to serve humanity consciously through the medium of his integrated personality, and thus the consciousness of the larger and wider whole gradually supersedes his individual and separative consciousness. He knows himself to be but a part.
6. Upon the Path of Discipleship, the process of integration into the Kingdom of God, the Kingdom of Souls, proceeds until the third initiation is undergone.
All these various integrations work out into some definite form of activity. First, there is the service of the personality, selfish and separative, wherein man sacrifices much in the interests of his own desire. Then comes the stage of service of humanity, and, finally, the service of the Plan. However, the integration with which we shall primarily deal as we study the seven Techniques of Integration is that of the personality as it integrates into the whole of which it is a part, through service to the race and to the Plan. Bear in mind that these ray techniques are imposed by the soul upon the personality after it has been somewhat integrated into a functioning entity and is, therefore, becoming slightly responsive to the soul, the directing Intelligence.
"The love of power must dominate. There must also be repudiation of those forms which wield no power.
The word goes forth from soul to form; 'Stand up. Press [Page 352] outward into life. Achieve a goal. For you, there must be not a circle, but a line.
Prepare the form. Let the eyes look forward, not on either side. Let the ears be closed to all the outer voices, and the hands clenched, the body braced, and mind alert. Emotion is not used in furthering of the Plan. Love takes its place.'
The symbol of a moving point of light appears above the brow. The keynote of the life though uttered not, yet still is clearly heard: 'I move to power. I am the One. We are a Unity in power. And all is for the power and glory of the One.'"
Such is the pattern of the thought and the process of the life of the man upon the first ray who is seeking first of all to control his personality, and then to dominate his environment. His progress is that of "achieved control; that of being controlled, and then again controlling." At first, his motive is that of selfish, separative achievement, and then comes failure to be satisfied. A higher achievement then takes place as a result of the service of the Plan, until the time eventually comes when the first ray man can be trusted to be God's Destroying Angel—the Angel who brings life through the destruction of the form. Such integrated personalities are frequently ruthless at first, selfish, ambitious, self-centered, cruel, one-pointed, implacable, undeviating, aware of implications, of significances, and of the results of action but, at the same time, unalterable and undeviating, moving forward to their purposes. They destroy and tear down in order to rise to greater heights upon the ruin they have wrought. They do thus rise. They trample on other men and upon the destinies of the little person. They integrate their surroundings into an instrument for their will and move relentlessly forward upon their own occasions. This type of man will be found expressing these qualities in all walks of life and spheres of action, and is a destroying force in his home, business or in the nation.
All this is made possible because the first ray has at this stage integrated the personality vehicles and has achieved their simultaneous control. The man functions as a whole.
This process and method of work brings him eventually to a point of crisis,—a crisis based upon the unalterable fact of his essentially divine nature or being, which cannot remain satisfied with the gaining of power in a personality sense and in a material world. Power selfishly used exhausts its user and evokes a display of power antagonistic to him; he is thereby destroyed, because he has destroyed. He is separated off from his fellow men because he has been isolated and separative in his nature. He walks alone because he has cried forth to the world: "I will brook no companion; I am the one alone."
This crisis of evocation brings him to an inner point of change which involves an alteration in his direction, a change of method, and a different attitude. These three changes are described in the Old Commentary (in which these techniques are to be found) in the following terms:
"The one who travels on a line returns upon his way. Back to the centre of his life he goes, and there he waits. He reaches out his arms and cries: I cannot stand and walk alone. And standing thus, a cross is formed and on that cross he takes his place—with others."
The change of direction takes him back to the centre of his being, the heart; a change of method takes place, for, instead of moving straight forward, he waits in patience and seeks to feel. A change of attitude can be noted, for he reaches out his arms to his fellow men—to the greater whole—and thus becomes inclusive.
Standing thus in quietness at the centre, and searching within himself for responsiveness to his environment, he thus loses sight of self and the light breaks in. It is as if a curtain were raised. In that light, the first thing which is revealed to him is the devastating sight of that which he has destroyed. He is subjected to what has esoterically been called "the light which shocks." Slowly and laboriously, using every power of his aligned personality and, in his realised desperation, calling in the power of his soul, he proceeds one-pointedly to rebuild that which he has destroyed. In rebuilding, he lifts the entire structure on to a higher level than any he has hitherto touched. This is the task of the destroyers and of those who work with civilisations and who can be trusted to act as agents of destruction under the Plan.
It is interesting to note that when this stage is reached (the stage of rebuilding as the first ray man understands it), he will usually pass through four incarnations in which he is first of all "the man at the centre," a focal point of immobile power. He is conscious of his power, gained whilst functioning as a selfish destroyer, but he is also conscious of frustration and futility. Next he passes through a life in which he begins to reorganise himself for a different type of activity, and it will be found that in these cases he will have a third or a seventh ray personality. In the third incarnation he definitely begins rebuilding and works through a second ray personality until, in the fourth life, he can function safely through a first ray personality without losing his spiritual balance, if we might use such a phrase. Through this type of personality, his first ray soul can demonstrate, because the disciple has "recovered feeling, gained divine emotion, and filled his waiting heart with love." In such cases as this, the astral body is usually on the second ray, the mental body upon the fourth ray, and the physical body upon the sixth ray. This naturally tends to balance or upset the intensity of the first ray vibrations of the personality and soul. It is in the third life of reorientation that he gains the reward for the arresting of his selfish efforts, and aspects of the Plan are then revealed to him.
"'Again I stand; a point within a circle and yet myself.'
The love of love must dominate, not love of being loved. The power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. This is the first step towards a deeper search.
The word goes forth from soul to form: 'Release thyself from all that stands around, for it has naught for thee, so look to me. I am the One who builds, sustains and draws thee on and up. Look unto me with eyes of love, and seek the path which leads from the outer circle to the point.
I, at the point, sustain. I, at the point, attract. I, at the point, direct and choose and dominate. I, at the point, love all, drawing them to the centre and moving forward with the travelling points towards that great Centre where the One Point stands. What mean you by that Word?"
In reference to this second ray, it is advisable to recollect that all the rays are but the subrays of the second Ray of Love-Wisdom. The One in the centre, Who is the "point within the circle" of manifestation, has three major qualities: life or activity in form, love and the power of abstraction. It is these last two qualities of Deity with which we are concerned in these formulas and (in connection with the second ray) the dualities of attraction and abstraction emerge, both latent and both capable of perfected activity in their own field.
There comes ever the moment in the life of the aspirant when he begins to consider with wonder the significance of that familiar reaction of finding no satisfaction in the familiar things; the old life of desire for well known forms of existence and expression ceases to attract his interest. The pull or attractive power of the One at the centre (Who is his true self) also fails. It is not yet a familiar "call." The aspirant is left, unsatisfied and with a deepening sense of futility and emptiness, "pendent upon the periphery" of the divine "ring-pass-not" which he has himself established. It is at this point and in this situation that he must reflect upon and use this formula.
The question might here be interjected: What should now be the procedure and right use? Upon this it is not possible here to enlarge, beyond pointing out that all the meditation processes connected with the Raja-Yoga system are intended to bring the aspirant to a point of such intense inner focussing and alert mental detachment that he will be in a position to use these formulas with understanding, according to his ray type, and to use them with efficacy and power. His meditation has produced the needed alignment. There is therefore a direct way or line (speaking symbolically) between the thinking, meditative, reflective man upon the periphery of the soul's influence and the soul itself, the One Who is at the centre. The crisis of evocation succeeds, once this line of contact, this antaskarana, has been established and recognised, and a crisis of intense activity ensues, wherein the man occultly "detaches himself from the furthest point upon the outer rim of life, and sweeps with purpose towards the central Point." Thus speaks the Old Commentary, which is so oft quoted in these pages.
It is not possible to do more than put these ideas into symbolic form, leaving these mysteries of the soul to be grasped by those whose soul's influence reaches to that periphery and is there recognised for what it is. This crisis usually persists for a long time, a far longer one than is the case with the aspirant upon the first ray line of activity. However, when the second ray aspirant has understood and has availed himself of the opportunity and can see ahead the line between himself and the centre, then the "light breaks in."
It is this period of crisis which presents the major problem to the advanced aspirants of today and evokes consequently the concern of the psychiatrist and psychologist. Instead of treating the difficulty as a sign of progress and as indicating a relatively high point in the evolutionary scale and therefore a reason for a sense of encouragement, it is treated as a disease of the mind and of the personality. Instead of regarding the condition as one warranting explanation and understanding but no real concern, the attempt is made to arrest the difficulty by elimination and not by solution, and though the personality may be temporarily relieved, the work of the soul is for that particular life cycle arrested, and delay ensues. With this problem we will later deal.
Light reveals, and the stage of revelation now follows. This light upon the way produces vision and the vision shows itself as:
1. A vision, first of all, of defects. The light reveals the man to himself, as he is, or as the soul sees the personality.
2. A vision of the next step ahead, which, when taken, indicates the procedure next to be followed.
3. A vision of those who are travelling the same way.
4. A glimpse of the "Guardian Angel," who is the dim reflection of the Angel of the Presence, the Solar Angel, which walks with each human being from the moment of birth until death, embodying as much of the available light as the man—at any given moment upon the path of evolution—can use and express.
5. A fleeting glimpse (at high and rare moments) of the Angel of the Presence itself.
6. At certain times and when deemed necessary, a glimpse of the Master of a man's ray group. This falls usually into two categories of experience and causes:
a. In the early stages and whilst under illusion and glamour, that which is contacted is a vision of the astral, illusory form upon the planes of glamour and illusion. This is not, therefore, a glimpse of the Master Himself, but of His astral symbol, or of the form built by His devoted disciples and followers.
b. The Master Himself is contacted. This can take place when the disciple has effected the needed integrations of the threefold lower nature.
It is at this moment of "integration as the result of revelation" that there comes the fusion of the personality ray with the egoic ray. This we will consider later, but at this point a fact should be mentioned which has not hitherto been emphasised or elucidated. This point is that the personality ray is always a subray of the egoic ray, in the same sense that the seven major rays of our solar system are the seven subrays of the Cosmic Ray of Love-Wisdom, or the seven planes of our system are the seven subplanes of the cosmic physical plane. We will suppose, for instance, that a man's egoic ray is the third ray of active intelligence or adaptability, and his personality ray is the second ray of love-wisdom. This personality ray is the second subray of the third ray of active intelligence. Then, in addition, there might be the following rays governing the three personality vehicles:
Egoic Ray—3rd Ray of Active Intelligence
1 2 3 4 5 6 7
| . . .
Personality . . .
. . .
Mental Body . .
This is a valuable point for all who are real students to remember and to grasp. Ponder upon it, for it is self-explanatory and an understanding of it will make it possible to solve the problems of:
2. The lines of least resistance.
3. The processes of substitution.
4. The alchemy of transmutation.
5. The fields of
The lack of balance will also emerge if the chart is studied and man can then arrive at an understanding of what he has to do. A study of the two formulas of the first and second rays will make it clear why in humanity (and in the solar system also) these two major rays are always so closely associated, and why all esoteric schools throughout the world are predominantly expressions of these two rays. At a certain stage upon the Path all the rays governing the mental body shift their focus onto rays one and two, doing this via the third ray. This ray holds the same position to the other rays that the solar plexus centre does to the other six centres, for it constitutes a great clearing house. The first ray penetrates, pierces and produces the line along which Light comes; the second ray is the "light-carrier," and supplements the work of the first ray. A study of the activities and the cooperative endeavours of the Master M. and the Master K.H. may serve to make this clearer. Their work is indispensable to each other, just as life and consciousness are mutually indispensable, and without them form is rendered valueless.
"'Pulling the threads of Life, I stand, enmeshed within my self-created glamour. Surrounded am I by the fabric I have woven. I see naught else.
The love of truth must dominate, not love of my own thoughts, or love of my ideas or forms; love of the ordered process must control, not love of my own wild activity.'
The word goes forth from soul to form: 'Be still. Learn to stand silent, quiet and unafraid. I, at the centre, Am. Look up along the line and not along the many lines which, in the space of aeons, you have woven. These hold thee prisoner. Be still. Rush not from point to point, nor be deluded by the outer forms and that which disappears. Behind the forms, the Weaver stands and silently he weaves.'"
It is this enforced quiet which brings about the true alignment. This is the quiet not of meditation but of living. The aspirant upon the third ray is apt to waste much energy in perpetuating the glamourous forms with which he persistently surrounds himself. How can he achieve his goal when he is ceaselessly running hither and thither—weaving, manipulating, planning and arranging? He manages to get nowhere. Ever he is occupied with the distant objective, with that which may materialise in some dim and distant future, and he fails ever to achieve the immediate objective. He is often the expression and example of waste energy. He weaves for the future, forgetting that his tiny bit of weaving is an intrinsic part of a great Whole and that time may enter in and frustrate—by change of circumstance—his carefully laid plans, and the dreams of earlier years. Therefore futility is the result.
To offset this, he must stand quiet at the centre and (for a time at any rate) cease from weaving; he must no longer make opportunities for himself but—meeting the opportunities which come his way (a very different thing)—apply himself to the need to be met. This is a very different matter and swings into activity a very different psychology. When he can do this and be willing to achieve divine idleness (from the angle of a glamoured third ray attitude), he will discover that he has suddenly achieved alignment. This alignment naturally produces a crisis which is characterised by two qualities:
a. The quality of deep distress. This is a period of difficulty and of real concern because it dawns upon his consciousness how useless, relatively, are his weaving and his manipulations, and how much of a problem he presents to the other Weavers.
b. The quality which might be expressed as the determination to stand in spiritual being and to comprehend the significance of the ancient aphorism, given frequently to third ray aspirants:
"Cease from thy doing. Walk not on the Path until thou hast learnt the art of standing still.
Study the spider, brother, entangled not in its own web, as thou art today entangled in thine own."
This crisis evokes understanding, which is, as many will recognise, an aspect of light. The aspirant slowly begins to work with the Plan as it is, and not as he thinks it is. As he works, revelation comes, and he sees clearly what he has to do. Usually this entails first of all a disentangling and a release from his own ideas. This process takes much time, being commensurate with the time wasted in building up the agelong glamour. The third ray aspirant is always slower to learn than the second ray, just as the first ray aspirant learns more rapidly than the second ray. When, however, he has learnt to be quiet and still, he can achieve his goal with greater rapidity. The second ray aspirant has to achieve the quiet which is ever present at the heart of a storm or the centre of a whirlpool. The third ray aspirant has to achieve the quiet which is like to that of a quiet mill pond, which he much dislikes to do.
Having, however, learned to do it, integration then takes place. The man stands ready to play his part.
It is interesting to note that the first result of the use of these three formulas can each be summed up in one word, for the sake of clarity. These words embody the first and simplest steps upon the way of at-one-ment. They embody the simplest aspects of the necessary technique.
The above will suffice for the techniques of integration of these three major rays. We will now take the formulas which will embody the techniques of integration for the four minor rays, and glimpse the possibilities which they may unfold. We will emphasize in connection with each of them the same five stages of the technique we are studying:
2. A crisis of evocation.
At the same time, we will bear in mind that the alignment with which we have hitherto been occupying ourselves is that of a form of expression and that this is achieved through discipline, meditation, and service. These techniques of integration, however, refer to the establishing of a continuity of consciousness, within the aligned forms. Therefore we begin with alignment in these cases and do not end with it.
"'Midway I stand between the forces which oppose each other. Longing am I for harmony and peace, and for the beauty which results from unity. I see the two. I see naught else but forces ranged opposing, and I, the one, who stands within the circle at the centre. Peace I demand. My mind is bent upon it. Oneness with all I seek, yet form divides. War upon every side I find, and separation. Alone I stand and am. I know too much.'
The love of unity must dominate, and love of peace and harmony. Yet not that love, based on a longing for relief, for peace to self, for unity because it carries with it that which is pleasantness.
The word goes forth from soul to form. 'Both sides are one. There is no war, no difference and no isolation. The warring forces seem to war from the point at which you stand. Move on a pace. See truly with the opened eye of inner vision and you will find, not two but one; not war but peace; not isolation but a heart which rests upon the centre. Thus shall the beauty of the Lord shine forth. The hour is now.'"
It is well to remember that this fourth ray is preeminently the ray of the fourth Creative Hierarchy, the human kingdom, and therefore has a peculiar relation to the functions, relationships and the service of man, as an intermediate group, a bridging group, upon our planet. The function of this intermediate group is to embody a type of energy, which is that of at-one-ment. This is essentially a healing force which brings all forms to an ultimate perfection through the power of the indwelling life, with which it becomes perfectly atoned. This is brought about by the soul or consciousness aspect, qualified by the ray in question. The relation of the human family to the divine scheme, as it exists, is that of bringing into close rapport the three higher kingdoms upon our planet and the three lower kingdoms of nature, thus acting as a clearing house for divine energy. The service humanity is to render is that of producing unity, harmony, and beauty in nature, through blending into one functioning, related unity the soul in all forms. This is achieved individually at first, then it takes place in group formation, and finally it demonstrates through an entire kingdom in nature. When this takes place, the fourth Creative Hierarchy will be controlled predominantly by the fourth ray (by which I mean that the majority of its egos will have fourth ray personalities, thus facilitating the task of fusion), and the consciousness of its advanced units will function normally upon the fourth plane of buddhic energy or intuitional awareness.
It is this realisation which will provide adequate incentive for alignment. This alignment or sense of oneness is not in any way a mystical realisation, or that of the mystic who puts himself en rapport with divinity. The mystic still has a sense of duality. Nor is it the sense of identification which can characterise the occultist; with that there is still an awareness of individuality, though it is that of an individual who can merge at will with the whole. It is an almost undefinable consciousness of group fusion with a greater whole, and not so much individual fusion with the whole. Until this is experienced, it is well nigh impossible to comprehend, through the medium of words, its significance and meaning. It is the reflection, if I might so express it, of the Nirvanic consciousness; the reflection I would point out, but not that consciousness itself.
When this fourth ray alignment is produced and the disciple becomes aware of it, a crisis is evoked. The phrase "the disciple becomes aware of it," is significant, for it indicates that states of consciousness can exist and the disciple remain unaware of them. However, until they are brought down into the area of the brain and are recognised by the disciple in waking, physical consciousness, they remain subjective and are not usable. They are of no practical benefit to the man upon the physical plane. The crisis thus precipitated leads to fresh illumination when it is properly handled. These crises are produced by the bringing together (oft the clashing together) of the higher forces of the personality and soul energy. They cannot therefore be produced at a low stage of evolutionary development, in which low grade energies are active and the personality is neither integrated nor of a high grade and character. (Is such a phrase as "low grade energies" permissible? When all are divine? It conveys the idea, and that is what is desired.) The forces which are involved in such a crisis are the forces of integration at work in a personality of a very high order, and they are themselves necessarily of a relatively high potency. It is the integrated personality force, brought into relation with soul energy, which ever produces the type of crisis which is here discussed. These constitute, consequently, a very difficult moment or moments in the life of the disciple.
This fourth ray crisis, evoked by a right understanding and a right use of the fourth ray formula, produces the following sequential results:
1. A sense of isolation. Putting this into more modern language, a complex is produced of the same nature as that which temporarily overcame Elijah. He was overwhelmed with a sense of his clarity of vision in relation to the problem with which he was faced, of his unique response to it, and also with a sense of aloneness which devastated him.
2. A sense of despairing futility. The forces arraigned against the disciple seem so great and his equipment so inadequate and feeble!
3. A determination to stand in the midst and, if not victorious, at least to refuse to admit defeat, taking with determination the position which St. Paul expressed in the words: "Having done all, to stand."
4. A sudden recognition of the Warrior within, Who is invisible and omnipotent but Who can only now begin His real work when the personality is aligned, the crisis recognised, and the will-to-victory is present. We would do well to ponder on this.
When, therefore, this state of mind is achieved, and the disciple and inner Master, the soldier and the Warrior are known to be at-one, then there takes place what has been called in some of the ancient books "the breaking forth of the light of victory"—a victory which does not inflict defeat upon those who are at war, but which results in that triple victory of the two sides and of the One Who is at the centre. All three more forward to perfection. This is typical of a fourth ray consummation, and if this thought is applied with due reflection to the problem of the fourth kingdom in nature, the fourth Creative Hierarchy, humanity itself, the beauty of the phrasing and the truth of the statement must inevitably appear.
With this blazing forth of light comes the revelation expressed for us so adequately in the closing words of the fourth ray formula. Man sees and grasps the final purpose for the race and the objective ahead of this fourth kingdom in the great sweep of the divine manifestation. It is valuable also to remember that this revelation comes to the race in three stages:
1. Individually, when the disciple "relinquishes the fight in order to stand, thereby discovering victory ahead, achieving oneness with the enemy, the Warrior and the One."
2. In group formation. This approach to the revelation is today going on in the world, and is producing a moment of extreme crisis in connection with the work of the New Group of World Servers. Their moment of crisis lies immediately ahead.
3. In the human family as a whole. This revelation will come to the race at the end of the age and with it we need not for the moment, therefore, concern ourselves. It is essentially the revelation of the Plan as a whole, embodying the various aspects of the Plan as—from cycle to cycle—the race has grasped the smaller aspects and revelations and succeeded eventually in bringing them into concrete manifestation. It is a revelation of the purposes of Deity—past, present and future purposes—as grasped by those who have developed the divine aspects and are, consequently, in a position to understand.
This series of spiritual happenings or unfoldments of consciousness in the life of the individual and the group produces a definite integration upon the three levels of personality work (mental, emotional and physical). It also lays the ground for those processes of fusion which will blend the rays of the personality and of the soul. If you will carry this concept of integration (achieved upon the three levels of the three worlds of human endeavour) into the activities and relationships of groups, you will find much of interest and of informative value anent the work of the New Group of World Servers. This group is, if I might so express it, an effort at an externalisation of the group personality of the disciples, connected with the Hierarchy. If we ponder on this, the function and relation will be apparent.
Let us now add to the three words expressing the three ray formulas already given, the word for this ray: Steadfastness. Therefore we have:
As we brood on these words and on the remaining three which are indicated hereafter, we shall bring clearly into our consciousness the keynote for the disciples of the world at this time, who are in a position to discover that their personalities or their souls are on some one or other of these rays. The use of these words by those who are not pledged disciples in connection with their personality rays and personality expression might be definitely undesirable. The third ray personality, emphasising stillness, for instance, might find himself descending into the sloughs of lethargy; the first ray personality, seeking to develop inclusiveness might go to extremes, deeming himself a centre of inclusiveness. These are Words of Power, when used by a disciple, and must be employed in the light of the soul or may have a striking harmful effect.
"'Towards me I draw the garment of my God. I see and know His form. I take that garment, piece by piece. I know its shape and colour, its form and type, its parts component and its purposes and use. I stand amazed, I see naught else. I penetrate the mysteries of form, but not the Mystery. I see the garment of my God. I see naught else.'
Love of the form is good but only as the form is known for what it is—the veiling vase of life. Love of the form must never hide the Life which has its place behind, the One who brought the form into the light of day, and preserves [Page 369] it for His use,—The One Who lives, and loves and serves the form, the One Who Is.
The Word goes forth from soul to form: 'Behind that form, I am. Know Me. Cherish and know and understand the nature of the veils of life, but know as well the One Who lives. Know Me. Let not the forms of nature, their processes and powers prevent thy searching for the Mystery which brought the mysteries to thee. Know well the form, but leave it joyously and search for Me.
'Detach thy thought from form and find Me waiting underneath the veils, the many-sided shapes, the glamours and the thoughtforms which hide my real Self. Be not deceived. Find Me. Know Me. Then use the forms which then will neither veil nor hide the Self, but will permit the nature of that Self to penetrate the veils of life, revealing all the radiance of God, His power and magnetism; revealing all there is of form, of life, of beauty and usefulness. The mind reveals the One. The mind can blend and fuse the form and life. Thou art the One. Thou art the form. Thou art the mind. Know this.'"
This fifth ray formula is of exceeding potency at this time and should be used often, but with care, by those upon this line of divine energy. It has most powerful integrating properties, but the person who employs it must be mindful to visualise and hold in his mind's eye the even, balanced, equilibrised distribution of the divine energy set in motion by the use of this fifth ray formula so that the three aspects of the spiritual entity concerned—the mind, the One Who uses it (the Self) and the form nature—may be equally stimulated. This statement means, for instance, that if all the emphasis of the soul energy available is poured into the lower nature, the natural man, it might result in the shattering of the form and the consequent uselessness of the man in service. If all of it, on the other hand, is poured into the receiving chalice of the astral nature, it might only serve to intensify the glamour and to produce fanaticism.
1. The lower psychic man—physical and astral—must receive a balanced quota of force.
2. The mind must receive its share of illuminating energy.
3. A third part of that energy must be retained within the periphery of the soul nature to balance thus the other two.
This is a replica of the experience of the Monad when coming into manifestation, for the monad retains a measure of energy within itself, it sends energy forth which is anchored in that centre of energy which we call a soul. Still more energy pours forth also, via the soul, for the production of a human being—an expression of the soul upon the physical plane, just as the soul is an expression of the monad upon the mental plane, and both are expressions also of that one monad.
The use of this formula, which produces eventually a definite relation between the soul and the various aspects of the form, brings about a needed alignment, and again (as in the other cases considered previously) produces also, and evokes, a crisis. This crisis must be regarded as producing two lesser crises in the consciousness of the personality:
1. That in which there comes the achieving of equilibrium and what might be called a "balanced point of view." This balanced vision causes much difficulty and leads to what might be called the "ending of the joy-life and of desire." This is not a pleasant experience to the disciple; it leads to much aridness in the life-experience and to a sense of loss; it often takes much wise handling, and frequently time elapses before the disciple emerges on the other side of the experience.
2. This balanced condition in which the not-Self and the Self, the life-aspect and the form-aspect, are seen as they essentially are (through the aid and the use of the discriminating faculty of the mind), leads eventually to a crisis of choice, and to the major task of the disciple's life. This is the detaching of himself from the grip of form experience, and consciously, rapidly, definitely and with intention preparing himself for the great expansions of initiation.
When this dual crisis is over and that which it has evoked has been rightly handled, then the light streams forth, leading to the revelation of the relationships of form to soul. These two are then seen as one in a sense never before realised and are then regarded as possessing a relation quite different to the theoretical relationships posited in ordinary occult and religious work. It will be apparent, therefore, how a new relationship and a new type of integration then becomes possible and how the mind quality of the fifth ray (critical, analytical, separative and over-discriminating) can become, what in the middle ages it used to be called, the "common sense."
When this takes place, form and life are indeed one unity and the disciple uses the form at will as the instrument of the soul for the working out of the plans of God. These plans are at-one with the intention of the Hierarchy. We now have five words for disciples upon the five rays to study:
"'I see a vision. It satisfies desire; it feeds and stimulates its growth. I lay my life upon the altar of desire—the seen, the sensed, that which appeals to me, the satisfaction of my need—a need for that which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for truth, for service, and my vision of the goal. It is the vision which I see, the dream I dream, the truth I hold, the active form which meets my need, that which I grasp and understand. My truth, my peace, my satisfied desire, my dream, my vision of reality, my limited ideal, my finite thought of God;—for these I struggle, fight and die.'
Love of the truth must always be. Desire and aspiration, reaching out for that which is material or soaring upward towards the vision of reality must ever find their satisfaction. For this men work, driving themselves and irking others. They love the truth as they interpret it; they love the vision and the dream, forgetting that the truth is limited by mind—narrow and set, one-pointed, not inclusive; forgetting that the vision touches but the outer fringe of mystery, and veils and hides reality.
The word goes out from soul to form: 'Run not so straight. The path that you are on leads to the outer circle of the life of God; the line goes forward to the outer rim. Stand at the centre. Look on every side. Die not for outer forms. Forget not God, Who dwells behind the vision. Love more your fellow men.'"
It will be apparent, therefore, that the sixth ray disciple has first of all to achieve the arduous task of dissociating himself from his vision, from his adored truth, from his loved ideals, from his painted picture of himself as the devoted follower and disciple, following his Master unto death, if need be; forcing himself (from very love of form) and forcing all his fellowmen to dedicate themselves to that which he sees.
It must be recognised that he lacks the wide love of the second ray disciple which is a reflection of the love of God. He is all the time occupied with himself, with his work, his sacrifice, his task, his ideas, and his activities. He, the devotee, is lost in his devotion. He, the idealist, is driven by his idea. He, the follower, runs blindly after his Master, his chosen ideal and loses himself in the chaos of his uncontrolled aspirations and the glamour of his own thoughts. Curiously enough, there is a close relation between the third and the sixth rays, just as there is between the first and the second rays, and the second and the fourth. The fourth, fifth, sixth and seventh rays have no such paralleling relations. 1 added to 1 equals 2, 2 added to 2 equals 4, 3 added to 3 equals 6. Between these pairs of rays there is a line of special energy flowing which warrants the attention of disciples who are becoming conscious of their relationships. This relation and interplay only becomes active at a relatively high stage of evolution.
The problem, therefore, of the sixth ray aspirant is to divorce himself from the thralldom of form (though not from form) and to stand quietly at the centre, just as the third ray disciple has to learn to do. There he learns breadth of vision and a right sense of proportion. These two qualities he always lacks until the time comes when he can take his stand and there align himself with all visions, all forms of truth, all dreams of reality, and find behind them all—God and his fellow men. Then and only then can he be trusted to work with the Plan.
The alignment evoked by this "peaceful standing still" naturally produces a crisis and it is, as usual, a most difficult one for the aspirant to handle. It is a crisis which seems to leave him destitute of incentive, of motive, of sensation, of appreciation by others and of life purpose. The idea of "my truth, my master, my idea, my way" leaves him and as yet he has nothing to take its place. Being sixth ray, and therefore linked with the world of astral psychic life, the sixth plane, he is peculiarly sensitive to his own reactions and to the ideas of others where he and his truths are concerned. He feels a fool and considers that others are thinking him so. The crisis therefore is severe, for it has to produce a complete readjustment of the Self to the self. His fanaticism, his devotion, his furious driving of himself and others, his wasted efforts, and his lack of understanding of the point of view of others have all gone, but as yet nothing has taken their place. He is swept by futility and his world rocks under him. Let him stand still at the centre, fixing his eyes on the soul and ceasing activity for a brief period of time until the light breaks in.
It is interesting here to note that the Master Jesus, as He hung upon the Cross, experienced (on a much higher turn of the spiral than is possible to the disciple) the acme and the height of this crisis, though in His case—being attuned to God and to all God's children—there swept over Him the sum total of the dilemma of the world disciples and all the agony of the astral awareness of this dilemma, voicing itself in the agonising words: "My God, My God, why hast Thou forsaken Me."
But by facing futility and himself and by surrendering himself to the life at the centre and there holding himself poised and still, yet alert, the light will break in and reveal to the disciple that which he needs to know. He learns to express that inclusive love which is his major requirement and to let go the narrow, one-pointed attitude which he has hitherto regarded as love. He welcomes then all visions, if they serve to lift and comfort his brothers; he welcomes all truths, if they are the agents of revelation to other minds; he welcomes all dreams if they can act as incentives to his fellow men. He shares in them all, yet retains his poised position at the centre.
Thus we can see that the essential integration of this unit into his group can now take place.
The problem of the disciple upon this ray is greatly increased by the fact that the sixth ray has been the dominant ray for so many centuries and is only now passing out. Therefore the idealistic, fanatical thought-forms, built up by the devotees upon this ray, are powerful and persistent. The world today is fanatically idealistic, and this is one of the causes of the present world situation. It is hard for the man who is the one-pointed devotee to free himself from the prevailing influence, for the energy thus generated feeds that which he seeks to leave behind. If he can, however, grasp the fact that devotion, expressing itself through a personality, engenders fanaticism and that fanaticism is separative, frequently cruel, often motivated by good ideals, but that it usually overlooks the immediate reality by rushing off after a self-engendered vision of truth, he will go far along the way to solving his problem. If he can then realise that devotion, expressing itself through the soul, is love and inclusiveness plus understanding, then he will learn eventually to free himself from the idealism of others and of himself and will identify himself with that of the Hierarchy, which is the loving working out of God's Plan. It is free from hatred, from intense emphasis upon an aspect or a part, and is not limited by the sense of time.
"'I seek to bring the two together. The plan is in my hands. How shall I work? Where lay the emphasis? In the far distance stands the One Who Is. Here at my hand is form, activity, substance, and desire. Can I relate these and fashion thus a form for God? Where shall I send my thought, my power the word that I can speak?
'I, at the centre, stand, the worker in the field of magic. I know some rules, some magical controls, some Words of Power, some forces which I can direct. What shall I do? Danger there is. The task that I have undertaken is not easy of accomplishment, yet I love power. I love to see the forms emerge, created by my mind, and do their work, fulfill the plan and disappear. I can create. The rituals of the Temple of the Lord are known to me. How shall I work?
'Love not the work. Let love of God's eternal Plan control your life, your mind, your hand, your eye. Work towards the unity of plan and purpose which must find its lasting place on earth. Work with the Plan; focus upon your share in that great work.'
The Word goes forth from soul to form: 'Stand in the centre of the pentagram, drawn upon that high place in the East within the light which ever shines. From that illumined centre work. Leave not the pentagram. Stand steady in the midst. Then draw a line from that which is without to that which is within and see the Plan take form.'"
It is not possible to be more explicit than this. This great and powerful ray is now coming into manifestation and it brings new energies to man of so potent a nature that the disciples of today must move and work with care. They are literally handling fire. It is the children who are now coming into incarnation who will eventually work more safely and more correctly with these new potencies. There is much, however, to be done in the meantime, and the disciples upon this seventh ray can ponder on this formula and seek their own interpretation of it, endeavouring first of all to stand in the East, within the protection of the pentagram. As he realises the task to be carried out and the nature of the work to be done by the seventh ray worker, and appreciates the fact that it is the magical work of producing those forms on earth which will embody the spirit of God (and in our particular time, this necessitates the building of new forms), each seventh ray disciple will see himself as a relating agent, as the one who stands in the midst of the building processes, attending to his portion of the task. This, if really grasped and deeply considered will have the effect of producing alignment. The moment that this alignment is achieved, then let the disciple remember that it will mean a tremendous inflow of power, of energy from both the aligned points, from both directions, converging upon him, as he stands in the midway place. Ponder deeply upon this truth, for it is this fact which always evokes a seventh ray crisis. It will be obvious what this crisis is. If the man concerned is materially minded, selfishly ambitious and unloving, the inpouring energy will stimulate the personality nature and he will immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature. When all these three are stimulated, the disciple is often for a time swung off the centre into a maelstrom of magical work of the lower kind—sex magic and many forms of black magic. He is glamoured by the beauty of his motive, and deceived by the acquired potency of his personality.
If, however, he is warned of the danger and aware of the possibility, he will stand steady at the centre within the mystical pentagram, and there suffer until the light in the East rises upon his darkness, discovering him still at the midway point. Then comes the revelation of the Plan, for this has ever to be the motivating power of the seventh ray disciple. He works on earth, upon the outer plane of manifestation, with the construction of those forms through which the divine will can express itself. In the field of religion, he works in collaboration with the second and sixth ray disciples. In the field of government he labours, building those forms which will enable the first ray activity to be expressed. In the field of business, he cooperates with third ray energies and the executives of the Plan. In the field of science, he aids and assists the fifth ray workers. He is the expression of the builder, and the creator, bringing into outer manifestation God's Plan. He begins, however, with himself, and seeks to bring into expression the plan of his soul in his own setting and worldly situation. Until he can do this, he is unable to stand in the East within the pentagram.
It is occultly said that "the pentagram is open and a place of danger when the disciple knows not order within his own life, and when the ritual of the soul is not imposed and its rhythm not obeyed. The pentagram is closed when order is restored and the ritual of the Master is imposed." The writing goes on to say that "if the disciple enters through the open pentagram, he dies. If he passes over into the closed pentagram, he lives. If he transmutes the pentagram into a ring of fire, he serves the Plan."
THE TECHNIQUES OF FUSION AND DUALITY
We come now to the consideration of a very practical matter where the world disciples are concerned, and one with which I intend to deal very simply. The point which we are to study is the Technique of Fusion, leading, as it inevitably does, to the emergence (into controlling prominence) of the Ray of the Personality. After a brief study of this we will refer briefly to the Technique of Duality. The brevity is necessary because only disciples of some experience and initiates will really comprehend the things whereof I speak. A study of the Technique of Duality would serve to elucidate the relationship which should exist between the two rays of manifesting energy, which constitute that phenomenal being we call man. Therefore, it will be apparent to you from the start, how necessary it will be to deal with these abstruse subjects in the simplest way. Our study of the Techniques of Integration was definitely abstruse and couched in language quite symbolic. We were there dealing with the relationship of five rays: Those of the personality, of the ego or soul, and of the rays of the three personality vehicles, prior to their integration into a functioning whole.
It might be of value here if I pointed out to you that the three words: Integration, Fusion and Duality when dealt with, as they are, in connection with the final stages of the Path of Evolution, are significantly different. For one thing it might be said that
1. The Technique of Integration, a sevenfold technique, is applied upon the Path of Probation.
2. The Technique of Fusion is applied upon the Path of Discipleship.
3. The Technique of Duality is applied upon the Path of Initiation.
I am here using these three terms only in relation to what we call the Aryan Race, or to what might be more adequately called the Aryan consciousness, for that consciousness demonstrates in a two-fold manner as mental power and personality force. It is found at a certain stage in every human being and in every race; it must therefore be remembered that I am not using the word Aryan as synonymous with Nordic but as descriptive of the intellectual goal of humanity, of which our Occidental civilisation is in the early stages, but which men of all time and all races have individually demonstrated. The Aryan state of consciousness is one into which all men eventually pass.
Integration here refers to the bringing into one field of resultant magnetic activity of five differing types of energy:
1. Physical and emotional sentient energy (2 energies therefore) are brought together and eventually form one expressive force.
2. Physical, emotional-sentient and mental energy (3) are also brought into relationship; one potent vortex of force is then set up which eventually becomes so systematised and integrated that we call its aggregated expression Personality, (4) and in time this aggregate becomes a realised potency and thus completes the fourfold lower man.
3. These four types of energy are then brought into relationship with the ego or soul. This brings then into play another and higher type of energy expression, and thus the five energies integrate, blend and fuse.
These five energies, when rightly related to each other, produce one active force centre, through which the Monad can work, using the word Monad to express the first differentiation of the One Life, if such a paradoxical phrase can be employed. Its use is only permissible from the standpoint of the personal self, still limited and imprisoned in the "I" consciousness.
The Technique of Fusion deals with the production of a close interplay of the five above enumerated aspects of energy which have been, in due time, integrated into a unity. It is really a fusion of the four forces and the one energy. This fusion produces:
1. A demonstration of personality activity when, in response to the Technique of Integration, there is
a. Response and interplay between the threefold lower man.
b. A gradual emergence of the dominant note of the lower man which will, in time, indicate the nature of the personality ray.
c. The quality of the personality ray, in its higher aspects, emerges into living expression. Great beauty of character or great forcefulness will then appear.
2. Gradually, the qualities of the personality energy are transmuted into those of the ego or soul and the fusion of the two energies—soul and body—is then complete. This Technique of Fusion might be better understood by all of you if it were called the Technique of Transmutation, but it must be remembered that the transmutation referred to is not that of bad qualities into good or of bad characteristics into good ones (for this should take place quite definitely upon the Path of Probation) but the transmutation of the higher aspects of the personality ray into those of the soul. When this has been to a great extent carried forward satisfactorily, then the Technique of Duality comes into play—a duality differing greatly from that to which we refer when we speak of the higher and lower selves. It is a duality which is utilised upon the Path of initiation by Those Who Know no sense of separativeness, and signifies one wherein the transmuted and purified personality qualities and characteristics are used by the initiate in the three worlds for service and the furthering of the Plan. The egoic energies are only brought into play when needed for group benefit and within the confines (again a paradoxical term and only of significance in consciousness from the standpoint of the lesser minds) of the Kingdom of God.
It will be seen, therefore, that we are dealing here with relatively advanced stages of human development. What I have now to say will veil, under extremely simplified phrases, truths which will be apparent to two groups of aspirants:
1. Accepted disciples, who will comprehend the significances of the Technique of Fusion.
2. Initiates, who will work with the Technique of Duality.
It should be remembered also that we are here dealing with the primordial duality of spirit and matter and not with the secondary duality of soul and body. This point is of deep importance and will bear most careful consideration.
The man who will seek to use the Technique of Fusion is the disciple who is conscious of personality power, owing to the fact that his mind is beginning to dominate his sentient emotional nature, much in the same way as his emotional-sentient nature has, for ages, controlled his physical body. The use of the mind is becoming "second nature" to certain advanced types of men, and it is called into play, when they reach this stage, almost automatically. The result is that the integration of the three energies is proceeding fast. At the same time, the man is definitely oriented to soul contact and knowledge, and frequently the mind (when it is the controlling personality factor) is itself brought suddenly and dynamically under the control of the soul.
This accounts for the intense difficulty of the life of every disciple at this stage. Several processes are simultaneously going on:
1. The mind factor is steadily becoming more dominant, increasingly clarified and usable.
2. The three aspects of the lower nature are working in closer unity all the time, each growing at the same time in individual potency.
3. The personality ray is making its presence felt, and the expressed power of the man (within his environment) is equally increasing.
4. The soul ray is, at times, projecting itself and this produces in the early stages those difficult upsets and turmoils which are usually of a distressing kind.
It is at this stage therefore that the Technique of Fusion can profitably be used, preserving at the same time the realised integrity of the motive which, if correctly apprehended, should be
1. The motive of a realised objective of soul control in response to a living reaction to its sensed pull or call.
2. The motive of service, in response to a sentient realisation of humanity's need.
3. The motive of cooperation with the Plan, in response to an intelligent appreciation of its nature and existence.
Again you will note that we have swung back to our three major themes: Soul control, Service, and the Plan.
It might, therefore, seem that this particular technique will be a sevenfold one like the Technique of Integration, but in this you would be mistaken. It is a threefold technique based upon the fact that all souls are eventually divided (again a paradoxical phrase when dealing with souls, but what can be done when modern language proves inadequate to the demands of soul knowledge) into three major groups, or rather distinguished by three major qualities, those of the first, second and third rays. Life, the One Life, manifests through these three major qualities, which condition its sevenfold appearance, and which are essentially Will, Love and Intelligence.
This Technique of Fusion evokes these three qualities in relation to the soul, to service and to the Plan. At the same time, it brings illumination to the mind (thus revealing the soul and the kingdom of God); it brings increased imagination (creative and dynamic) to the emotional sentient nature, the astral body (thus revealing relationship and responsibility); it brings likewise inspiration to the physical life, to the physical body, via the brain (revealing actual capacity to cooperate intelligently with the Plan). Therefore, we shall have to consider a technique which will do three things:
1. Bring Illumination, through the evocation of the Will or first aspect of divinity.
2. Bring Imagination, through the evocation of Love, the second aspect or of sentient response to the world soul in all forms.
3. Bring Inspiration, through the evocation of the Intelligence, the third aspect.
If we study this triplicity with care, we shall see that the process outlined brings the higher aspect of the personal self, the mind, to the lowest point of contact and into control of the physical body; we shall see that it brings the soul into conscious control of the astral, desire-sentient body, and that it also brings the will aspect (the highest aspect of divinity) into control of mind.
There are, therefore, two thoughts which we will have in our minds as we study this Technique of Fusion. First, that it is a threefold technique and is coloured by and conditioned by the qualities of the first, second and third major rays. Secondly, that this technique of whichever of these three natures it may be, will be of such a kind that it will produce illumination through the evocation of the will. It is right here that esotericists will recognise the importance of the teaching in connection with the centre at the base of the spine. It is awakened by an act of the will, which really means by the mind, functioning forcefully, under the influence of the spiritual man, through the medium of the brain.
It infers also that this technique will so stimulate the faculty of the imagination that an ever expanding or an all inclusive love will increasingly be expressed, and therefore that the heart centre will be forcefully affected and awakened into full activity. It infers also that the spiritual plane life of the disciple, as it expresses itself in his environment will become inspired and creative through the full and conscious use of the intelligence. This, in its turn, brings about the rounded out activity of the throat centre, and thus the three major centres, which are aroused into activity upon the Path of Discipleship, are brought to full and measured and controlled activity. Upon the Path of Initiation, the awakening and full-conditioned functioning of the two head centres is completed. This is the result of the use of the Technique of Duality by the initiate. One head centre, the thousand-petalled lotus, represents the spirit or life aspect; the other, the ajna centre, represents matter or the form aspect. Thus the work carried forward upon the paths of evolution, of probation, and of discipleship is completed upon the path of initiation, and thus, when the rays are understood, you have the possibility of a new system of awakening the centres, or chakras. But this system concerns only the awakening of the central part of the centre or lotus of force. The teaching given in the oriental and theosophical books refers primarily to the awakening and right relation of the centres when the aspirant is upon the probationary path. The teaching which I have here given has not before been so explicitly made public and has hitherto only been communicated orally. One half of the centre, the outer half (therefore one half of the lotus petals) is brought into increased activity upon the probationary path; the other half begins its intensified vibratory activity upon the path of discipleship, but the intensification of the centre of the lotus (though the One Life controls both soul and body) only takes place when the two later techniques of fusion and of duality are carried successfully forward.
Certain questions therefore arise:
1. What are the techniques, producing fusion upon the three major rays.
2. How do these techniques bring about
a. Illumination of the mind.
b. Imaginative capacity of the sentient body.
c. An inspired life.
Another point should here be made; Disciples upon the minor rays likewise employ one or other of these three major techniques. Fourth ray disciples employ the second ray technique, as do sixth ray disciples; disciples upon the fifth ray employ the first ray technique. It is interesting to note that (prior to the first initiation) the personalities of all aspirants to this great expansion of consciousness will be found upon the third ray which is—like the solar plexus centre—a great clearing house for energies, and a great transmuting station, if I may use this term.
The first ray technique must, therefore, do the following things and produce the following results:
1. The divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the phenomenal appearance) the shadow. This brings into functional activity upon the physical plane what is called in theosophical books, Atma, or the first qualified differentiation of the monadic Life. The quality is often called the spiritual will.
2. The evocation of this will produces an illumination of the mind, differing from the illumination achieved through ordinary meditation and about which much has been written in the mystical books. This latter illumination is essentially the evocation of the intuition, which brings the illumination of direct knowledge to the mind. The one to which I here refer is, symbolically speaking, related to the state of consciousness of the Creator when He sent forth the phenomena-producing fiat: "Let there be Light."
3. This illumination, coming from the highest aspect which man can conceive follows a direct line of approach, or pours down through a direct channel from
a. The level of Atma, or that centre of spiritual will which is dynamic and effective but seldom called into play, to the will petals of the egoic lotus, upon which I touched in A Treatise on Cosmic Fire. These petals are the reflection in the soul of this particular aspect of energy.
b. From this layer of petals to the mind body.
c. From the mind body to the brain.
d. From the brain, in due and set time, to the centre at the base of the spine, thus arousing the kundalini fire.
It will interest students to note how the first ray disciple, when employing this first ray technique of fusion, ends by producing second ray characteristics of which illumination, producing understanding love and sympathetic cooperation, is the predominant note. The second ray disciple, through rightly applied technique, produces curiously enough, third ray results, of which the use of the creative imagination is the outstanding characteristic. The third ray disciple through the development of the "power to inspire" adds to his innate qualities certain definitely first ray potencies. All are, however, subordinated to the second ray nature of the divine expression in this solar system.
The technique of Fusion, employed by the second ray disciple, will produce the following results:
1. Increased sentient response to the world soul and to the environment in which the disciple finds himself will increasingly be achieved.
2. This is largely done through the cultivation of the creative imagination. This is one of the great building attributes of deity. It is brought about by the evocation of the love nature and, as earlier noted, brings in soul power in full tide. In the world of phenomenal appearance, the soul is the creating agent, the major building factor, the constructor of forms, and, through the Technique of Fusion, the power to imagine or to use imaginative thought power (in conjunction with the faculty to visualise, to wish, to dream into being) is definitely and scientifically developed.
3. This creative tension or one-pointed focus of imaginative dreaming swings the astral body into complete subordination to the soul. This fact is hinted at in The Bhagavad Gita where, upon the battle field of Kurukshetra, Arjuna suddenly sees the form of God wherein all forms constitute the One Form. The battle is then over. The soul is in complete control; no sense of separativeness is again possible.
4. The channel through which this synthesising and creative energy pours down is as follows:
a. From the Monad to the love petals of the egoic lotus.
b. From these love petals to the astral vehicle, energising all astral matter found in the equipment of the phenomenal man. "The spirit of God moves upon the face of the waters "
c. From thence to the solar plexus centre.
d. From that centre to the heart centre. The needed duality connected with the astral body thus appears. We have here also a correspondence to the descent of the fire of the will to the base of the spine with its subsequent raising, along the spinal column, to the head.
The third ray disciple, employing the Technique of Fusion, finds that:
1. It evokes a full functioning of the divine creative faculty. It will be apparent at this point how important is motive, for it determines the line of activity and differentiates man's activity into what is called (by esotericists) black and white magic. It is interesting also to note that it is the very rare man indeed who swings into the field of so-called black magic. This indicates, does it not, my brother, the extraordinarily triumphant work of the Great White Lodge.
2. The fiat which initiated this creative activity, as far as it relates to man, has been inadequately couched in the words: "Let the earth bring forth abundantly", thus inaugurating the age of creativity. This creative fecundity has steadily shifted during the past few thousand years into the creation of those effects of which ideas are the cause, producing within the creative range of man's mind:
a. That which is useful and so contributing to man's present civilisation.
b. That which is beautiful, thus gradually developing the aesthetic consciousness, the sense of colour, and the recognition of the use of symbolic forms in order to express quality and meaning.
3. As a result of the disciple's use of this technique, there is brought about an increased vital livingness, and a dynamic inflow of spiritual life into the physical plane experience. The disciple becomes "inspired" by the fire of love, and this evokes the "service of creation" as an expression of that love.
4. The power which inspires him and which makes him dynamic and creative in his environment comes likewise from the will aspect of the Monad, sweeping the higher mind into activity upon the higher mental level which is that on which the creative ideas of God emerge in form to be recognised by the human consciousness.
5. The channel of approach or of downflow is as follows:
a. From the will aspect of the monadic life to that level of consciousness and of energy which we call that of the higher mind.
b. From the higher mind to the knowledge petals of the egoic lotus.
c. From these vortexes of force to the lower or concrete mind—that in which the average intelligent man familiarly works—to the throat centre and from thence immediately to the sacral centre (the centre of physical plane creation or reproduction). From there it is raised again to the throat centre where the creative physical urge is transmuted into artistic or literary creation in some form or another, and later still into the power to create groups or organisations which will express some idea or some thought which emanates from the Mind of God, and which demands immediate precipitation upon earth.
The result of this inflow of supremely high energies is that the processes set in motion by the Technique of Integration are completed and the rays of the lower man are welded or fused into the Personality Ray. This itself is later blended with the egoic ray, enabling that spiritual Identity which we recognise as standing behind phenomenal man to work through both these rays, thus bringing about a correspondence to that grouping within the divine expression which we call the major and minor rays. The rays of the triple lower nature then form one single avenue through which the soul, and later the energy of spirit can contact the larger Whole in manifestation upon the physical, astral and mental planes. When the Techniques of Integration and Fusion have done their intended work, this spiritual Identity can work in service to humanity and in cooperation with the Plan in the three worlds of human endeavour and in the five states of consciousness, human and superhuman. This brings the disciple to the period wherein the third initiation can be taken; then still higher forces can be brought into play and the Technique of Duality can be considered, mastered and used. It will be obvious to you that I cannot give you the rules of this technique, as they constitute part of the veiled secrets of initiation. Though duality is emphasised, it is a duality which produces simplification, merging and synthesis. Man is then viewed as a duality of spirit and matter and not as the well known triplicity of spirit, soul and body.
Now let us for a moment consider the Technique of Fusion. The keynotes of the three techniques are as follows:
First Ray.........................Isolated Unity.
Second Ray.....................Inclusive Reason.
Third Ray........................Presented Attributes.
The first thing the disciple who seeks to use these techniques undertakes is to arrive at an understanding (practical, experimental and subjective) of the appropriate phrase for his ray. Let me paraphrase or elucidate each of them, inadequately perforce owing to the lack of comprehension and the limited evolution of the average disciple, but in any case in order to bring suggestion to your minds.
Isolated Unity is that stage of consciousness which sees the whole as one and regards itself, not theoretically but as a realised fact, as identified with that whole. It is a whole which is "isolated" in the consciousness of the man, and not the man himself who regards himself as isolated. The word "isolated" refers to that complete organised organism of which the man can feel and know himself to be a part. The word "unity" expresses his relationship to the whole. It will be apparent therefore that this whole is something progressively realised. For the bringing about of this progressed realisation the great expansions of consciousness, called initiations, have been temporarily arranged as a hastening or forcing process. This progression of realised "isolations in unity" may begin with the disciple's group, environment or nation and, through right use of the understanding, will end by enabling him to isolate the whole divine scheme or living structure, and to identify himself with it in an active capable manner.
The result of meditation upon this theme will be:
1. A definite illumination of the mind, for it will then be at-one with the Universal Mind and all the ways of God and the plans of God will stand revealed to him.
2. The creative imagination will be powerfully evoked in response to this revelation, and modes and methods of cooperation will be sentiently developed and the disciple will become a creative cooperator and not just an obedient servant of the Plan.
3. His life will be then inspired by the desire to serve humanity and to cooperate with the Custodians of the Plan. This will bring in the full tide of soul life, producing temporarily a violent conflict between the personality ray and the soul ray, but also producing a steady subordination of the lower to the higher, of the minor to the major.
I cannot too strongly call to your attention that I am not here dealing with the normal service and the self-enforced cooperation of the aspirant—a cooperation based upon theory and a determination to prove theory and plan and service to be evolutionary facts—but with that spontaneous illumination, creativity and inspiration which is the result of the use of the Technique of Fusion by the soul—by the soul, and not by the aspiring struggling disciple. Here lies the clue to meaning. We are dealing consequently with that stage of development wherein, in deep contemplation, the man is consciously merged with the soul and that soul, in meditation, decides, plans and works. He functions as the soul and has achieved a definite measure of success in living as a soul, consciously upon the physical plane.
This particular technique of meditation involves the use of the head centre, demands the ability to focus the consciousness in the soul form, the spiritual body, and, at the same time, to preserve soul consciousness, mind consciousness and brain consciousness—no easy task for the neophyte and something which lies far ahead for the majority of students who read these words. This condition has been described as "the intensest reflection of the man, isolated in God Who is the negation of isolation and is nevertheless the Whole which is set apart from other Wholes." When this state of awareness has been achieved (and Patanjali hints at it in the last book of the Sutras) the disciple becomes invincible upon the physical plane, for he is completely unified and linked up with all aspects of himself in the greater Whole of which he is a part, is fusing all attributes and is at-one with the Whole, not simply subjectively and unconsciously (as are all human beings) but in full, waking, understanding awareness.
Inclusive Reason, which is the theme for the initiatory meditation of the second ray disciple, produces that inherent divine capacity which enables the detail of the sensed Whole to be grasped in meticulous entirety. This wide, yet detailed, scope or universal recognition is extremely difficult for me to explain or for you to understand. The second ray has been called the Ray of Detailed Knowledge and where this term has been employed, the beginner has necessarily laid the emphasis upon the word "detail". It might rather be called the Ray of Detailed Unity or the Ray of the Divine Pattern, or of beauty in relationship. It involves on the part of the disciple a very high point of synthetic comprehension.
You will note how, in all these three keynotes for advanced meditation, there is the calling of the disciples attention to those related arrangements which constitute the whole when brought into relation with each other. The word "isolated", the words "detail" and "presented" would seem to indicate separative recognition, but this is emphatically not so. They simply indicate and refer to the intricate internal life of the organised creation of God wherein the consciousness (released from all material pettiness and self-centredness) sees not only the periphery of the Whole but the beauty and purpose of every aspect of the inner structure. Just as the average, yet unthinking human being knows that he is a person of intricate design, of multiple interior organisms which produce an aggregate of living forms, co-related and functioning as a unity, but of which he in fact knows nothing except their general nature, so the aspirant upon the probationary path may see the whole of which he is similarly a part. Just as the intelligent student of humanity and the highly educated thinker knows in greater detail and fuller comprehension the general equipment and more detailed purpose of the organised whole which we call a man, so the disciple, in the early stages of his career upon the path of discipleship, comes to see and grasp wider aspects of the inner relationships of the organised organism through which Deity is working out His Plans and Purposes. Just as the trained physician, who is also a trained psychologist (a rare thing to find) views the human body and its energies, so the disciple upon the later stages of the Path also grasps the plans, purposes and materialised ideas of God. This is but a feeble effort in my attempt to show the vastness of the knowledge required when a man begins to use these three seed thoughts in meditation. The living structure as it expresses ideas, the intricate beauty of the inner relationships within the expressing Whole, the circulation of the energy which is working out the divine Idea, the points of force and local points of energy which act as power and light stations within that Whole—all these stand revealed to the man who is permitted, as a soul, to meditate upon such a phrase as inclusive reason.
The reason here referred to is that pure intuitional infallible comprehension which grasps cause and effect simultaneously, and sees why and whence and to what end all things are moving. It is not possible for the aspirant to take these words into his meditation and profit greatly thereby, for he will be meditating as an aspiring mind, and not as a soul. No matter, therefore, how great his effort, it will be the material more than the consciousness aspect and pattern which will engross his attention. When he has reached the point where he can meditate both as a soul and as a mind, involving also the brain reaction, then he will understand the purpose of these words and will view both the symbol, the inner living structure and the emerging conscious ideas with a synthetic comprehension and a simultaneity of reception which it is impossible for me to put into words.
You might well ask me here of what profit is it then for me to write these things at all, and to say much that I have said in this Treatise. I would reply: There are a few today, and there will be an increasing number in the next two decades, who—grasping the beauty of the presented idea—will be urged by their souls to work towards these ends. By so doing, they will succeed in raising the consciousness of the entire human family.
The results of using this meditation on the synthetic detail of the manifested Life will be
1. The realisation of the true significance of Light and the revelation of the meaning of what has been called in esoteric books, "the heart of the Sun", which is the inner point of life in all manifested forms. Illumination of the mind will be seen to be direct and infallible and will usurp the place of the present theoretical knowledge and belief.
2. The creative imagination will be occupied with those measures which will "throw the light" into the dark and unrelieved places in the (as yet) incomplete creative process. The man then works consciously in the light, as a Light bearer. Perhaps my meaning will emerge more clearly to some of you when I point out to you that the disciple usually sees himself as a point of intensified light within the light of the world and then seeks to use that light (which is in him atomic, etheric and that acquired as a soul) for the furtherance of the Plan.
3. This necessarily produces an intensified service to "those in dark places". The disciple will seek to bring the light of knowledge to them first of all, and then the light of Life. Ponder deeply on this distinction.
Presented Attributes may appear to you a more simple phrase upon which to meditate and easier for the average aspirant to contemplate and understand. Perhaps this apparent simplicity may be due to your failure to comprehend the significance and meaning of the word "attribute".
This third ray meditation concerns itself essentially with inherent forces, and students would do well to recognise the fact that there are inherent or innate qualities and attributes in the divine Whole which remain as yet unrevealed, and are as much unexpressed as are the divine tendencies in the majority of human beings. It is with these mysterious and slowly emerging energies that the man, ready for initiation, will have to deal, and of them he will become increasingly aware. He has to learn to occupy himself with the task of cooperating with those great Lives Who, working on formless levels, are busy with the development of an inner and as yet unrealised development within the Whole, and which can only be contacted and sensed by those on, or nearing, the Path of Initiation. There is a mystery within the mystery. The four minor rays, or rays of attribute, are concerned with the attributes which are definitely and slowly coming into expression and to fruition—knowledge, synthesis, beauty, science, idealism and order. But there are others, further back behind the scenes, held in latency for the proper period and time (if I may speak of these things in terms of modern usage), and these are the theme of this higher meditation. Only those who have freed themselves from the thralldom of the senses can truly thus meditate. The attributes of Deity might be divided into three main groups:
1. Expressing Attributes—those which are steadily emerging,—of which we are becoming conscious, and which will constitute the major qualities and attributes of the fourth kingdom in nature, when the evolutionary cycle has done its work.
2. Presented attributes—those which (again using human phraseology) have presented themselves to the consciousness of the advanced disciple, which are as yet not capable of interpretation nor can they be comprehended by average human beings, but which are attributes of the Kingdom of Souls, and which will distinguish that kingdom in its final stages. These latent attributes can be gradually comprehended and brought into activity by those who can function as souls.
3. Undefined Attributes are those of which the Christ, the planetary Logos and Those great Lives of Whose consciousness we can have no conception are becoming aware (note that phrase). For these attributes we have no words, and it is needless for us even to guess at their nature or to ponder upon their significance. They are as remote from our understanding as the aesthetic sense, group philanthropy and world states are from the consciousness of the aboriginal savage.
In connection with the problem of "presented attributes", it might be stated that those which characterise the soul and which cannot express themselves until the soul is consciously known and steadily achieving control, could be illustrated through attention to the word Love. Love is such a presented attribute, and it took a great Avatar, such as the Christ, to grasp for humanity and present to humanity its significance. It has taken two thousand years for this presented attribute to take even the form it has in the consciousness of the human family, and those of us who are students of world affairs well know how unknown real love is. Even today, in relation to the entire planetary population, there is only a very small group (a few million would be an optimistic speculation) who have even a beginner's grasp of what the love of God really is.
Love is the presented attribute which is at this time working into manifestation. Wisdom began to emerge in the time of the Buddha, and was the specified forerunner of love. Synthesis is another of the presented attributes and is only now making its appeal for recognition—an appeal which can only evoke response from the higher types of men, even though centuries have elapsed since Plato endeavoured to picture forth the completeness of the Whole and the intricacy of the ideas which have come forth as an expression of that Whole. Such great Revealers of emerging divine attributes as are Plato, the Buddha or Christ differ radically from other Avatars in that They are so constituted that They are focal points through which a new presented attribute can emerge as a thought form, and, therefore, impinge definitely upon the minds of the racial thinkers. These Avatars are possessed by the attribute; They intelligently comprehend it and are used to "anchor" the attribute in human consciousness. There then ensues a long period of adjustment, development and emergence before the presented attribute becomes the expressed attribute. The above few comments may serve to simplify your thought on these abstruse matters, and give you a better idea of the true scope of these advanced meditations.
The result of using this meditation on the presented attributes will be:
1. The attributes already expressing themselves somewhat will achieve an intensified livingness in the daily life expression of the disciple, and consequently in the lives of all whom he may touch. They will form the stepping stones across the river of life down which the new attributes may come, presenting themselves in the Persons of Those Who are destined to reveal them eventually to man. Just as, symbolically speaking, the meditation on Inclusive Reason opens the way to the "heart of the Sun", so this meditation brings in certain agencies and forces from the "central spiritual Sun", and these energies find their focal point through the medium of some revealing agent. Thus the problem of Avatars or of the Messengers from the Most High, the Embodied Principles, and the Revealers of Divine Attribute will gradually come to be understood in a new light, and grasped and understood as a possible goal for certain types of men.
2. This theme opens up a wide range wherein the creative imagination can roam, and provides a fertile source of specialised divine expression. The purer the agent, the better should be the functioning of the imagination, which is essentially the planned activity of the image making faculty. By its means, subtle divine attributes and purposes can be presented in some form to the minds of men, and can thus in time achieve material expression. This involves the higher sensitivity, power to respond intuitionally, intellectual ability to interpret that which is sensed, focussed attention in order to "bring down" into manifestation the new potentiality and possibility of the divine nature, and an organised stability and purity of life. Ponder on this.
3. This use of the creative imagination will appear to you immediately as constituting, in itself, a definite field of service. Of this service, the highest of which you can know anything is that of the Group of Contemplatives, connected with the inner planetary Hierarchy, Who are called Nirmanakayas in the ancient books. They are entirely occupied with the task of sensing and with the endeavour to express the presented attributes which must some day be as familiar to men (theoretically, at least) as are the gradually expressing attributes of Love, Beauty or Synthesis today. On a much lower plane, those of you who are occupied with the effort to make soul quality expressed factors in your lives are beginning to perform, on your level of consciousness, a task somewhat similar to that of the Divine Contemplatives. It is good training for the work you may have to do as you prepare for initiation. The small lesson mastered (and many of you are finding it a hard lesson) leads inevitably to wider opportunity in Service.
I have given enough information on which deeply to think and reflect. I have pointed out a goal which is impossible of achievement as yet, but one which leads eventually to that assured faith which is based upon direct knowledge and vision. I have briefly indicated the triple techniques of Integration, Fusion and Duality, and have shown you how, by means of them, the three rays of the Personality, the Ego and the Monad can be fused and blended until Deity, the essential divine Life, is revealed and from a materialised Triplicity only an eventual Unity can be seen. We will next take up some of the problems of Psychology, studying them from the angle of the soul.
[A TREATISE ON THE SEVEN RAYS, ESOTERIC PSYCHOLOGY, p345-401]
It might be of value here if I posited a hypothetical case, giving you the governing ray energies and reminding you that their fusion is the objective. In the case in point the subject has fused the personality vehicles into one functioning whole and is definitely a personality, but the major fusion of soul and personality has not been made.
Egoic energy Ray 1. The energy of will or power.
Personality energy Ray 4. The energy of harmony through conflict.
Mental energy Ray 3. The energy of intelligence.
Astral energy Ray 6. The energy of devotion Idealism.
Physical energy Ray 1. The energy of will or power.
Here we have a fivefold field of energy in which all factors are active except the energy of the ego or soul. They have been definitely fused. There is at the same time a growing awareness of the need for a still higher or more inclusive fusion and the establishing of a definite relation with the soul. The process has been as follows: First, the man was simply an animal, aware only of physical energy. Then he began to include within his field of awareness the emotional nature, with its desires, demands and sensitive reactions. Next, he discovered himself as a mind, and mental energy proceeded to complicate his problem. Finally, he arrived at the life expression we are hypothetically considering in which he has (and this is the point of real interest).
a. A first ray physical body, with a brain dominated and controlled by a third ray mind. This means capacity for intellectual achievement of a very varied kind.
b. An emotional nature which, being governed by sixth ray energy, can be rapidly swung into fanatical orientations and is easily idealistic.
c. The whole problem is further complicated by the rapidly emerging fourth ray energies of the personality. This means that the personality goal is the achievement of harmony, unity and skill in living, through an intensity of conflict, waged within [Page 444] the fourfold field of energy which constitutes the lower self.
You will, therefore, have a man who is ambitious for power, but with right motive, because he is truly idealistic; who will fight intelligently to achieve it, but will fight fanatically to bring about these ends because his fourth ray personality and sixth ray astral body will force him to do so, and his first ray body and brain will enable him to put up a strong fight. At the same time, his first ray soul energy is seeking to dominate, and will eventually do so through the medium of third ray mental energy, influencing the first ray brain. The first result of soul influence will be an intensification of every thing in the personality. The trouble will be localised in the mental body or in the brain and can range all the way down from idee fixe and mental crystallisation to insanity (if the stimulation becomes unduly powerful or the heredity is not good.) He can express arrogant success in his chosen field of work, which will make him a dominant and unpleasant person, or he can express the fluidity of the third ray mind which will make him a scheming manipulator or a fighter for immense schemes which can never really materialise. In this analysis I have not considered the tendencies evoked in past lives and lying hidden in the subconscious, or his heredity and environment. I have simply sought to show one thing: that the conflict of energies within a man can produce serious situations. But most of them can be corrected through right understanding.
[A TREATISE ON THE SEVEN RAYS, ESOTERIC PSYCHOLOGY, p442/44]