Esoteric Science and Philosophy

Esoteric Science and Philosophy




 This is the most difficult of the vehicles to tend, as is well known. No excessive emotion is permitted, though strong currents of love for all that breath are allowed to sweep through. Love, being the law of the system, is constructive and stabilising, and carries all on in line with the law. No fear or worry or care, shake the emotional body of the aspiring servant of all. He cultivates serenity, stability, and a sense of secure dependence on God’s law. A joyous confidence characterises his habitual attitude. He harbours no jealousy, no cloudy grey depression, and no greed or self-pity, but – realising that all men are brothers and that all that is exist for all – he proceeds calmly on his way.

In the control of the emotional body the server takes the attitude of elimination. His aim is so to train the emotional body that it becomes devoid of colour, has a still vibration, and is clear and white, limpid as a pool on a still summer’s day. This negative stillness of the emotional body makes it receptive to impression from above.



 In fitting the mental body for service the worker strives at the opposite of elimination; he seeks to build in information, to supply knowledge and facts, to train it intellectually and scientifically so that it may prove as time goes on a stable foundation for the divine wisdom. Wisdom supersedes knowledge, yet requires knowledge as a preliminary step. You must remember that the server passes through the Hall of Learning prior to entering the Hall of Wisdom. In training the mind body he seeks therefore orderly acquisition of knowledge, a supply of that which may be lacking, a sequential grasp of the innate mental faculty accumulated in previous   lives, and lastly, a steadying of the lower mind so that the higher may dominate and the creative faculty of thought may be projected through the stillness.

From the Silence of the Absolute was projected the Universe. From darkness issued light, from the subjective emanated the objective. The positive stillness of the mental body leads to the higher inspiration.

This will lead to an attitude of utter dispassion, utter self-forgetfulness, and utter occupation with the next step to be taken on the path of service.

To the above, I would like to add the following in connection of the stilling of the mind and the emotional body:

One of the basic laws in occult development and in spiritual unfoldment is given in the words “As a man thinketh, so is he,” and to it one can link the oriental truism “Energy follows thought” as an explanation. As a man changes his desires, so he changes himself; as he shifts his consciousness from one objective to another, so he alters himself, and this is true in all realms and states, higher or lower.

The effect of the transference of our conscious thinking state from a low objective to a high one produces a flow of energy of a vibratory quality to the higher objective. This produces a change or a mutation in the vestures of the thinking entity, and they become transmuted and brought to a condition where they are adequate to the thought or desire of the man. Carried to their conclusion, a transformation is produced, and the words of St. Paul becomes therefore clear: “Be ye therefore transformed by the renewing of your mind.”

Change your line of thought and you will change your nature. Desire that which is true and right, pure and holy, and your consciousness of these things will create out of the old a new vehicle or new man, an “instrument ment for use”.



I would like to state that there are five things which those who choose the path of occultism need to cultivate, and that the group should specially seek to attain. They are as follows:

1.       Consecration of motive.

2.       Utter fearlessness.

3.       The cultivation of the imagination, balanced wisely by the reasoning faculty.

4.       A capacity to weigh the evidence wisely; and to accept only that which is compatible with the highest instinct and intuition.

5.       A willingness to experiment.

These five tendencies, coupled with purity of life and regulation of thought will lead to the sphere of achievement.

[1] Consecration of motive: Remember too that it is not purposed that you should find out all the knowable, but only just as much of it as may employed wisely for the illumination of the race and of those whom you can each, in your place, influence. If proof is to be given to the world of the subjective realm of reality it will be bought with the heart’s blood, for only “in the blood of the Heart”   can power be safely gained and wisely wielded. The spiritual unfoldment of the disciple’s character must keep pace with his inner knowledge.

[2] Utter fearlessness: All fear, doubt, and worry have to be eliminated. If this can be done the development of the inner point of contact and the knowledge of how to tap the sources of inspiration will increase in a wonderful manner. Those who are becoming polarised in the mental body, find their fears allied to the intellect. They are therefore harder to overcome than the fears of a person polarised in the astral body. The latter can bring the intellect to bear on the elimination of fear in the astral body, the mental types have to call directly on the Ego, for always the higher must be called in to deal with the lower. Hence the necessity for always keeping the channel clear. Do not crush out fear. Force it out by the dynamic power of substitution. There is an old occult saying: “The only thing to fear is fear itself.”            

 [3] Cultivation of imagination: When doing meditation and when using form in his meditations the disciple has to make use of his imagination a lot. The use of the imagination in these matters is of real importance and develops a connection between that faculty and its higher counterpart, the intuition. Students of meditation must learn to imagine more. Someday the lesser formes will be gradually given out to those who have prepared themselves, and who unselfishly work for the helping of the race. 

The imagination is one of our first and finest faculties, and may be used in true creative fashion; but to be used creatively, it must be separated from fantasy, both as a concept and in practice. What distinguishes imagination from fantasy is creative purpose. It is at this point of purpose that imagination becomes a creative faculty, for it is precisely in the business of transcending our present phase, in rising above it in our spiritual work, that we can use imagination for what it is—a tool if inestimable creative power.

Hearing of the Hierarchy, Shamballa, Divinity, we seek to grasp the meaning behind the words, and since these names represent mysteries, we follow along the path of what may be said about them, in an endeavour to capture and hold in our consciousness some conception of the realities that the words veil. This is concentration—the concentration of the life-purpose, for the moment, in a given direction, towards a particular goal. The extraordinary fact about this process is that we do bring back from the quest conceptions of the Hierarchy, Shamballa and Divinity. And though these conceptions are very largely imaginary in the beginning, we know of our own knowledge and experience that they are also true in essence, and that they form a nucleus or definite knowledge and understanding which, like a crystal, grows upon itself into a developed form of reality.   

Imagination is the first extension of our mental capacities beyond the rational level, and it is also our first capacity for fusion and identification with phases of experience and being that lie beyond the reach of our sensory faculties. In fact, it may reasonably be said that imagination is that capacity by means of which we perceive those realities that lie beyond the reach of reason and our five senses.

Every creative process of any specific kind requires the service of the imagination. Before a creative project ever comes into form at physical levels, it comes into form at imaginative levels, countless selections being made by the mind among all the items of possibility that the imagination brings out of nameless spaces for the building of the project. Imagination, at the human level, is the servant of all archetypes in their endeavour to reach physical levels.

A trained imagination becomes a capacity for imaging. The purposive practice of imagination develops sensitivity of perception in areas of supersensory being, and there is a close connection between imagination, intuition and revelation, since all of these three faculties operate in transcendent areas of the whole mental field and bring into human awareness knowledge and understanding which is grasped without being taught. It is necessary for us to grasp firmly, and to know for ourselves, HOW to achieve the expansive transcendence of our lower nature and achieve fusion and identification with wider phases of being. For this purpose the imagination is the great exploring instrument which we all possess; but, like every other reality, it must be shorn of glamour and illusion if it is to be clear and true in its service.

 [4] Weigh the evidence: Through discrimination as to ideas and as to thought currents, man has learned to decide upon what to base his activities in all departments of human affairs, even though he has but an imperfect grasp as to the true nature of ideas and his application of the truths sensed is quite imperfect. That he often chooses unwisely, that the ideas governing group conduct are not of the highest, that public opinion is proverbially moulded by personal and selfish interests may be only too sadly true. Nevertheless – through pain and learning to utilise the power of choice in the realm of ideas – man is steadily forging ahead towards full liberty and full control of the earth, which it is his right to inherit.

 [5] Willingness to experiment: The knowledge of the disciple grows and one step in this growth is the mastering of the lesson and the working out in meditation and experiment of the truths sensed. This is a lengthy process, for all has to be assimilated and made part and parcel of the disciple’s very self before he can go on. It resembles the working out of a sum—figure by figure, line by line, the working out being carried forward until the answer is achieved. This work is done both on the inner planes and on the physical. He attempts to experiment and tries various methods of studying the laws and in process of time arrives at results that are of value to him. Time passes and as he appropriates and knows more, his knowledge takes a synthetic form and he becomes ready to teach and to impart to others the residue of knowledge of which he is sure.

The definition of truth in teaching crystallizes the facts learnt, and, in the play of other minds, the aspirant’s own vibration becomes keyed up to even higher planes, and thus fresh intuition and fresh reaches of truth pour in. When one lesson has, in this way, been mastered, a further one is set, and when a pupil has learned a particular series of lessons he graduates and passes an initiation.

Based on the work of AAB and DK.