Esoteric Science and Philosophy

Esoteric Science and Philosophy

OBJECTIVES OF THE MASTERS

 

It should be remembered that even the Great Ones Themselves have to lay Their plans largely allowing for the lack of perception of those on the physical plane through whom They have to work. They are handicapped and dependent upon Their physical instruments and Their main trouble concerns the point of evolution reached by the mass of men in the occident, because the point reached at this time might be expressed as a swinging from the rank materialism of the past into a growing and profound realization of the unseen worlds without the balance that comes from self-acquired knowledge. The forces that have been set in motion by the thinkers, are gradually and steadily affecting the subtler bodies of humanity.

There objective is the preparing of an instrument for service in the inauguration of the New Age during the next two hundred years. The integration of a group of knowers and of mystics that can be the channel through which the Hierarchy can work, and through which the Great Ones can sent Their illuminating thought. Through it also They can work for the uplift [in the occult sense] of humanity and thus aid evolution on every plane. According to the response of disciples, of mystics and of knowers everywhere, so will be the rapid coming in of the New Age.

Therefore, one of the major objectives of the Masters at this time is:

1.            The development of the intuition of all disciples.

2.            The awakening of the discriminative faculty.

3.            The development of the disciple’s ability to sense the higher vision. [The Plan.]

4.            The enabling of the disciple to arrive at a higher spiritual consciousness.

[1] The development of the intuition of all disciples. Intuition must be developed in many people, and their sense of values adequately adjusted before the group which must inaugurate the New Age, can measure up to the requirements. Present day troubles are largely due to the lack of intuitive perception in the past and this fault lies primarily among the mystics of the word and not so much among the lower aspirants. The trouble has not lain in lack of idealism or even in lack of intelligence and sincerity, it consist in the failure to sacrifice the personality at all times in order to make the intuitive realization demonstrate its realities. Compromise has been permitted and in the occult word compromise is forbidden. Right is right and wrong is wrong. People have sought to adjust the truth to the hour, instead of adjusting the hour to the truth, and in diplomacy they have endeavoured to bring about as much of the reality as they deem wise. The Masters are looking out for those with clear vision, uncompromising adherence to the truth as sensed, and capacity to drive steadily forward toward the ideal. This entails the following:

1.            A recognition of that ideal through meditation.

2.            Its application to the present through one-pointedness.

3.            Removal of old and hindering thought-forms through self- sacrifice.

4.            A refusal to compromise through clear vision.

Intuition is the synthetic understanding which is the prerogative of the soul, and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the Monad, and towards the integrated and, perhaps [even if only temporarily] co-ordinated personality. It is the first indication of a deeply subjective unification, which will find its consummation at the third initiation.

Intuition is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane, and surrounds him entirely with man-made thought-forms, barring out escape into the higher realms of awareness, or into that loving service which must be given in the lower words of conscious, manifestation.

The major points to remember on intuition are the following:

1.            It is the source or the bestower of revelation.

2.            Through it, progressive understanding of the ways of God in the world, and on behalf of humanity are revealed.

3.            Through it, the transcendence and the immanence of God is sequentially grasped.

4.            Through it, man arrives at the experience of the Kingdom of God, and discovers the nature, the type of life and of phenomena, and the characteristics of the Sons of God as they come into manifestation.

5.            Through it, some of the plans and purposes working out through the manifested created words, are brought to his attention, and he is shown in what way he and the rest of humanity can co-operate and hasten the divine purpose.

6.            Through it, the laws of the spiritual life, which are the lows governing God Himself, conditioning Shamballa, and guiding the Hierarchy, are brought to his notice progressively, and as he proves capable of appreciating them and working them.

7.            It is the “knowing faculty” of the intelligent and practical mystic.

8.            It is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect of truth, known by the soul, emanating from the world of ideas, and being of the nature of those energies which produce all that is known and seen.

Only as the man become intuitive does he become of use in a master’s group.

 

[2] The awakening of the discriminative faculty. The disciple must develop the discrimination that enables him always to distinguish between the acts of an individual and the individual himself. It is essential that the workers learn to discriminate between the factors which make for personal liberty and those which militate against group liberty. This entails therefore a refusal to interfere in anyone’s business--that is, as regards the personality life, and yet involves a refusal to shirk the business of the larger cause.

Discrimination is a faculty of the concrete mental body. The lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. When this is so, the path of occultism becomes possible for him, for the concrete mind has served its purpose, and has become his instrument and not his master, his interpreter and not his hinderer.

Cases arise where choice remains in which neither common sense nor logical, discerning reason seem to help. The desire is only to do the right thing; the intent is to act in the highest possible way and to take that line of action which will produce the best good of the group apart from personal considerations altogether.

The disciple has to learn through right decision and right use of the mind to solve his problems. Through this method he will grow, for the roots of intuitive knowledge are laid deep within the soul and the soul, therefore, must be contacted before the intuition can work. In the meantime, he finds that one of the first things he has to do is to learn to discriminate between:

1.            His own soul’s vibration.

2.            The vibration of the group of disciples with whom he is associated.

3.            The vibration of the Master.

All this are different. It is a safe rule for aspirants to assume when they contact a high vibration and stimulus, that it is their own soul contacting them, the Master in the heart, and not run off with the idea [so flattering to their pride and personality] that the Master is endeavouring to reach them.

The aspirant finds himself between the highly spiritual man and the little evolved man, and is conscious of duality above all else and pulled hither and thither between the two. The astral plane is the plane of illusion, of glamour and of a distorted presentation of reality, and it is through the mind that this body is brought under control. Through this illusory panorama, of the astral plane, the aspirant has to make his way, finding the clue or thread which will lead him of the maze, and holding fast to each tiny fragment of reality as it presents itself to him, learning to distinguish truth from glamour, the permanent from the impermanent and the certainty from the unreal.

Through the light, which he has discovered in himself, he becomes aware of the dark. Through the good which attracts him, he sees the evil which is for him the line of least resistance. Through the activity of pain, he can visualize and become aware of pleasure, and heaven and hell become to him realities. Through the activity of the attractive life of his soul, he realizes the attraction of matter and of form, and is forced to recognize the urge and pull of both of them. Once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will.

Clear discrimination of these two paths reveals what is called in some occult books that “narrow razor-edge Path” which lies between the two. This is the “noble middle Path” of the Buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize—one going up unto the gates of heaven, and the other passing down into the nethermost hell.

Thus, by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called “the vital power” that eventually brings the third eye into activity, and so there is gained a potency and a clear vision which make right choice and quick progress upon the way a steady progression.

 

[3] The development of the disciple’s ability to sense the higher vision. When the disciple has developed this, he will be able to see things from a higher perspective and be better at deciding what is good for the group in the long run and more fitting for the plan. Apart from being able to make contact with his soul and the spiritual word it involves the appreciation of the need, the recognition of the new force coming in with the new cycle and the consequent bringing together in wide synthesis of the need and of the force, regarding the personal self simply as a focal point for action and transmutation. It involves the transmutation of the five senses and their extension into the subtler planes so that sight, hearing, touch, taste and smell are welded into one synthetic co-operating whole, for use in the great work. On the subtler planes they must be transmuted until they are adequate to the needs of the group of which the individual forms a fragmentary part.   

Vision, is as much of the divine current revelation as a disciple can grasp in time and space, while revelation is the synthesis of the divine expressive purpose. Behind all the successive revelations , or visions, of divinity down the ages is to be found one significant purpose; all of them are and will prove themselves to be aspects of the Great Revelation.

The objective of the strictly human evolution in this planetary cycle is sight, culminating in that spiritual perception which is the major gift of the soul to the personality when contact is made, sight. When the disciple has achieved a measure of vision and is “in sight” of his goal, he can then be ad- mitted to an Ashram wherein the nature of revelation can be made known to him.

The centre between the eyebrows, commonly called the third eye, has a unique and peculiar function, and manifest as a result of the vibratory interaction between the forces of the Soul, working through the pineal gland, and the forces of the personality, working through the pituitary body. These negative and positive forces interact, and when potent enough, produce the light in the head. Just as the physical eye come into being in response to the light of the sun, so the spiritual eye equally comes into being in response to the light of the spiritual Sun. As the aspirant develops he becomes aware of the light in all forms, veiled by all sheaths and expressions of the divine life and not just the light within the aspirant himself. As the awareness of this light increases so does the apparatus of vision develop, and the mechanism whereby he can see things in the spiritual light comes into being in the etheric body. This is the eye of Shiva, for it is only fully utilized in the magical work when the monadic aspect, the will aspect, is controlling. By means of the third eye the soul accomplishes three activities:

1.            It is the eye of vision. By its means, the spiritual man sees behind the forms of all that contacts the soul within all forms.

2.            It is the controlling factor of the magical work. All white magical work is carried intelligent will. [From the Monad or Spirit.] In other words, the soul knows the Plan, and when the alignment is right and the attitude correct, the will aspect of the divine man can function and bring about results in the three words. The organ used is the third eye.

3.            It has a destructive aspect and the energy flowing through the third eye can have a disintegrating and destroying effect. It can, through its focused attention, directed by the intelligent will, drive out physical matter and is the agent of the Soul in the purificatory work.

               

[4] The enabling of the disciple to arrive at a higher spiritual consciousness. The quality of spirituality is love. For the disciple , this mean a greater determination and love for service and the capacity to dominate the astral and to work from mental levels. He must be able to stand for principle and yet love all human beings, refusing compromise and yet refusing hate. He realises that all activity which drives the human being forward towards some form of development [physical, emotional, intuitional and so forth] is essentially spiritual in nature and is indicative of the livingness of the inner divine entity and that a spiritual life is not just found in connection to orthodox religion. The discoveries of science, or the production of some great work in literature or in the field of art, are just as much an evidence of “spiritual” unfoldment as the rhapsodies of the mystic or the registration by the so called occultist of a contact with the Hierarchy.   

For the NGWS, the word “spiritual” mean an inclusive endeavour towards human betterment, uplift and understanding; they give it the connotation of tolerance, international synthetic communion, religious inclusiveness, and all trends of thought which concern the esoteric development of the human being. In this group, the motivating impulse of each and all is love of God as it works out in love for one’s fellow man. They know the true meaning of brotherhood, without distinction of race. Their lives are lives of willing service, rendered with utter selflessness and without any reservations.

The spiritual man is he, who having been both a man of the world and an occult student, has reached the conclusion that behind all those causes with which he has been hitherto engaged is a cause; this causal unity then becomes the goal of search. This is the mystery lying behind all the mysteries; this is the secret of which all that has hitherto been known and conceived is but the veil; this is the heart of the Unknown which holds hid the purpose and the key to all that IS, and which is only put into the hands of those exalted Beings Who-having worked their way through the manifold web of life-know Themselves indeed and in truth to be Atma, or Spirit itself, and veritable sparks in the one great Flame.