Esoteric Science and Philosophy

Esoteric Science and Philosophy

THE INNER WORLDS [OF MEANING AND TRUE REALITY]

 

Anthropology and history give us an account of the evolution of the individual man and of nations and their activities upon the plane of appearances. But there is a history which today is slowly being formulated which is the history of the seed of consciousness in nature and the growth of the power to recognise ideas and to push forward towards their fulfilment. This is the new history which—as might be expected—is carrying us steadily into the world of meaning and revealing to us gradually the nature of those impulses and tendencies which have led the race steadily forward from the densest point of concrete, primitive life into the word of sensitive perception, or the world of meaning.

It is in this field, the world of meaning, that the Masters work and in which They call Their disciples to be active. The power of ideas is only now beginning to be understood. The potency of ideation, the forms which ideas must take, and the promotion of the cult of right ideas is one of the major problems to be tackled in the New Age.

Only two things will enable man to penetrate into this inner realm of cause and of revelation. These are:

First, the constant effort, based on a subjective impulse, to create those forms which will express some sensed truth; for thereby and through this effort, the emphasis is constantly shifted from the outer word of seeming to the inner side of phenomena. By this means, a focussing of consciousness is produced which eventually becomes stable and withdrawn from its present intense exteriorisation. An initiate is essentially one whose sense of awareness is occupied with subjective contacts and impacts and is not predominantly preoccupied with the word of outer sense perception. This cultivated interest in the inner world of meaning will produce not only a pronounced effect upon the spiritual seeker himself but will eventually bring about the emphasis, recognised in the brain consciousness of the race, that the world of meaning is the sole world of reality for humanity. This realisation will, in its turn, bring about two subsequent effects:

1.            A close adaptation of the form to the significant factors which have brought it into being on the outer plane.

2.            The production of a truer beauty in the word and, therefore, a closer approximation in the world of created forms to the inner emerging truth. It might be said that divinity is veiled and hidden in the multiplicity of forms with their infinite detail, and that in the simplicity of forms which will eventually be seen, we shall arrive at a newer beauty, a greater sense of truth and at the revelation of God’s meaning and purpose in all that He has accomplished from age to age.

Secondly, the constant effort to render oneself sensitive to the world of significant realities and to produce, therefore, those forms on the outer plane which will run true to the hidden impulse. This is brought about by the cultivation of the creative imagination. The pain in all moments of intensity  must be undergone and lived again and again until the mechanism of contact is accustomed to the heightened vibration and can not only sense and touch, but can hold and contact at will this hidden word of beauty. This cultivation of this power to enter, hold and transmit is dependent upon three things:

1.            A willingness to bear the pain of revelation.

2.            The power to hold on to the high point of consciousness at which the revelation comes.

3.            The focussing of the faculty of the imagination upon the revelation, or upon as much of it as the brain consciousness can bring into the lighted area of external knowledge. It is the imagination or the picture—making faculty which links the mind and brain together and thus produces the exteriorisation of the veiled splendour.

The esotericist in training has, therefore;

1.            To become aware of the nature of the forces which constitute his personality equipment, and which he himself magnetically brought into expression in the thee worlds.

2.            To become sensitive to the impelling energies of the soul, emanating from the higher mental levels. These seek to control the forces of the threefold man when a certain definite point in evolution is reached.

3.            To recognise the conditioning energies in his environment, seeing them not as events or circumstances but as energy in action; by this means he learns to find his way behind the scene of outer happenings into the world of energies, seeking contact, and qualifying for the bringing about of certain activities. He thus acquires entrance into the word of meaning. Events circumstances, happenings and physical phenomena of every kind, are simply symbols of what is occurring in the inner words, and it is into these words that the esotericist must enter as far as his perception permits; he will sequentially discover worlds which will call for his scientific penetration.

4.            For the majority of aspirants, the Hierarchy itself remains an esoteric realm which demands discovery, and which will accept penetration

The task is to train students in the recognition of energy and force; to discriminate between various types of energy, both in relation to themselves and to world affairs, and to begin to relate that which is seen and experienced to that which is unseen, conditioning and determining.

based on the works of AAB and DK.