DEATH

! ! ! = WARNING = ! ! !

worldserviceworld is for seekers after methods to world service by "everyday people" for everyday "livingry" application. This knowledge developed into wisdom is only to be read, absorbed and applied for the betterment of the world.

If you are seeking self-aggrandisement, CEASE NOW ! ! !

The Call
"Go to Prepare for the Time After the End." The call is for sane and normal men, women and children who can comprehend the situation, face what must be done, and then give their daily lives to expressing for the world the qualities of the citizens of the kingdom of Souls / Thinkers: love, knowledge to wisdom for the one human race, non-critical of another, non-separativeness and freedom from hatreds and partisan, creedal beliefs.

When such men can be gathered together in large numbers on the mental [/conscious thought] & astral [/desire/emotional] planes (and they are gathering/activating rapidly) we shall have the fulfilment of "On earth peace, good will toward men.

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N. B.

brother(s)/hood, son(s), he/him/himself/his, man, men etc. is a transmittive mental symbol in toto’ is an inclusive spiritual term for FEMALE & MALE aspirants-on-up-to-the-highest-Chohan.

Race- the one human race, not the separative human sub-races based upon the false premise of COLOUR , geography, religious system, etc.. 

 

ngws' pledge, law, karmic liabilities, freewill 1.0, synopsis of law, the first purpose of Deity, the fourth purpose of Deity, Death, present attitudes to death, death & the etheric body, disease & death the devachanic experience, service, distinctive methods of ray service, the seven rays, the rays enumerated, the,problem,of,sex, W-Holy Festivals, W-Holy Festivals updated, W-Holy Festivals part 3, Notice of imminent changes, Shamballa, Ageless Wisdom.


death:

Immediately after death and particularly if (hopefully) cremation has taken place, a men becomes consciously aware of him / herself…

Timelessness… as the man turns his/her attention to his/her more clearly defined emotional self_ there ensues direct contact with the soul…which responds and he/she sees the last incarnation spread out before him/her like a map.

As a result of the recognition of these experiences, the man isolates the three major conditioning factors in the life which has gone and which also hold the keys to his/her future incarnation which he/she will next initiate. All lesser experience is forgotten but what are esoterically called "the three seeds of the future" in which… 2bcontinued…wsw


Last Update August 30, 2000

death data 1.0 The Basic Requirements for Healing

A great deal of the mystery of life and of living will clarify as more and more aspirants in the world begin to function consciously in the realm of causes. There is no questioning in the Hierarchy, except upon those matters which touch upon the unpredictable nature of human reactions.

Even in connection with the uncertain activities of mankind, the Masters can usually gauge what will occur, but esoterically They refuse "to ponder on the energies released upon the plane of earthly living, for fear that counter-energies, issuing from the Centre where They dwell may negate the truth of man's freewill." We are here quoting one of the Masters, speaking at a conference held in 1725.

Behind humanity lies a very ancient past, wherein so-called sins and errors, wrong-doing and wrong attitudes have piled up a very heavy karma which (fortunately for the race of men!) is being rapidly worked off at this time.

The inspiration and inflow of psyientific knowledge, via the disciples/noos and initiates of the world, will bring about many alterations in technique; the coming revelation of new, yet most simple, laws of health, and the blending which will inevitably come of orthodox medicine, psychology and spiritual methods of healing, will produce an entirely new approach to the entire subject; the increasing use of fire as a means of purification (both in relation to the soil of the planet and to the human frame) will do much. Of this, the technique of inducing fever as a means of curing certain forms of disease, and the method (frequently employed by nature) of subjecting large areas of the soil to the impact of fire, will be developed into a new and most helpful science. This, however, will come later. We indicate simply faint trends in that direction. Man stands_ in all fields of knowledge_ at a climaxing point; this has been induced by the rapid unfoldment of the human consciousness, and it prefaces a great expansion of the understanding and a new insight into the conditioning causes which are responsible for much that today distresses men-women-children's physical body.

The new learning and the coming knowledge will arise as a result of an awakening intuition, of the presence upon earth of a very great number of advanced and developed souls, and the coming of the Hierarchy and Humanity into a closer relationship. The blending (slowly going forward) of the energies of those two planetary centres will bring about major changes and unfoldments, and this not only in the perceptive faculties of Man but in the physical mechanism also. There will be a much greater resistance to the indigenous and inherited diseases and a real ability to resist infections; this will eliminate much pain and suffering. The reduction of the sum of human karma through the experience of this planetary war (1914-1945) will enable the souls seeking incarnation to create bodies free from tendencies to morbid developments. The Masters are entirely free from disease because they have entirely overcome the karma of the three worlds and are liberated.

The ability_ developed during the past fifty years_ to cope with the planetary disease of tuberculosis will, when extended into the densely populated areas of the Orient and to districts suffering hitherto from inadequate medical attention, stamp it out altogether. The syphilitic diseases are already being brought under rapid control through the use of the newly discovered drugs, though these are regarded as amelioratives only by the Masters, and as superficial in time and space. Such diseases will be slowly and correctly stamped out in toto as humanity shifts its consciousness on to the mental plane and away from the field of astral and sexual desire with their reflex action upon the automatic and responsive physical body. The third great planetary disease, cancer, is as yet basically uncontrollable, and the relative simplicity of surgery seems at present the only mode of possible cure. The mode of preventing the occurrence of cancer and the nature of its cause are still unknown, and the entire field is largely speculative and still subject to infinite research and investigation. Many minor ailments, infections and a wide range of allied physical ills will eventually be found traceable to one or other of these three basic diseases; they, in their turn, are related to a definite misuse of the energy of the three major rays. It might be stated that:

1. The syphilitic diseases are due to the misuse of third ray energy, that of the creative, intelligent energy of substance itself.

2. Tuberculosis is the result of the misuse of the energy of the second ray.

3. Cancer is a mysterious and subtle reaction to the energy of the first ray, the will-to-live, which is one of the aspects of this ray. It works out, therefore, in an overactivity and growth of the body cells whose will-to-live becomes destructive to the organism in which they are to be found.

We have here only given you a hint, and one that is not of wide usefulness at this time. A great deal of psyientific research remains to be done by the medical profession along these lines, but this will only be possible when the Science of the Rays is better understood and when the evidence substantiating the presence of five basic energies in every human being (the energies of his/her five conditioning rays) can be ascertained; men will learn some day to determine with ease their ray type, and the rays which govern their three-fold personality. (see the following table at end of this data)

Along every line of man's expanding understanding, the opportunity for that which is new to make entrance and control is becoming increasingly evident. The door of adventure (in its highest sense) stands wide open, and nothing yet has ever succeeded in stopping humanity from passing through that door; down the ages Man has passed through its portals and has entered into new and richer realms of investigation, of discovery and of subsequent practical application.

Today, the door which is opening will admit man into a world of meaning_ a world which is the antechamber to the world of causes. Effect; Meaning; Cause. In these three words you have the key to the growth of man's consciousness. Most men live today in the world of effects, and have no idea that they are effects. Some few are now beginning to live in the world of meaning, whilst disciples and those functioning in the world of the Hierarchy are aware, or are steadily becoming aware, of the causes which produce the effects which meaning reveals. It is for this reason that we can now start considering the basic requirements which man must meet before he/she can move forward along the path of future enlightenment. This enlightenment will most necessarily remove all fear of death and deal with that subject which has for so long a time driven humanity into the depths of despair and of fear. We refer also to the required attitudes which those seeking healing, the surmounting of disease and the cure of bodily ills, must realise, and with which they must cope, principally along mental lines. These requirements will evoke the mental attention of both the healing agency and the patient. They have reference also to man as a whole.

It has generally been surmised that the main prerequisite to the art of healing is faith. But this is not so. Faith has little to do with it. Healing is dependent upon certain vital and basic factors into which faith enters not at all. The effort of the patient to achieve faith is frequently a great detriment to his/her freedom from the difficulties which lie between him/her and complete healing. When Christ so frequently emphasised faith (or rather that quality which is translated as faith in our Western Scriptures) He referred in reality to acceptance of law, to a recognition above all of karma/kismet/fate, and to a knowledge of divine destiny. This, if grasped, will bring about a new attitude both to God and to circumstance. The prerequisites which we would like to emphasise might be enumerated as follows:

1. A recognition of the great Law of Cause and Effect, if possible. This is not always possible when dealing with the totally unenlightened.

2. Correct diagnosis of the disease by a competent physician, and later by a spiritual clairvoyant, when that capacity is developed by the initiate healer.

3. A belief in the law of immediate Karma. By that we mean an ability on the part of the patient or of the healer to know whether it is the destiny of the patient to be healed or else be helped to make the great transition.

4. A willingness to recognise that healing might be detrimental and basically undesirable from the standpoint of the soul. People are sometimes healed by the potency of the healer when it is not their destiny to resume active physical plane living.

5. The active cooperation of healer and patient_ a cooperation based upon mutual understanding.

6. A determined acquiescence on the part of the patient to accept whatever may be the demonstrated will of the soul. It might be called an expression of divine indifference.

2. An effort upon the part of both healer and patient to express complete harmlessness. The value of this will repay careful thought. This has basically a reference to the relation of both parties to their associates.

8. An effort on the part of the patient (unless too ill) to adjust and put right those aspects of the nature and those characteristics which might militate against the right spiritual perception. This is one of the meanings hidden in the phrase, the "work of restitution," though not the most important meaning.

9. The deliberate eliminating of qualities, lines of thought and of desires which could hinder the inflow of spiritual force_ a force which might integrate the soul more closely with the body in the three worlds and inaugurate a renewed life-expression, or which might integrate the soul with its emanating source and initiate renewed life on soul levels. This, therefore, affects the relation of the patient to his/her soul.

10. The capacity of both healer and patient to integrate into the soul group with which they are subjectively affiliated, to integrate in other cases both personality and soul, and, if they are at a needed point of development, both to integrate more closely into the Master's hut / co-op / lodge / ashramic group.

These ten requirements may appear simple but are not so by any means. Superficially, they may appear to deal with character and quality and capacity; fundamentally, they concern the relation of soul and body, and deal with integration or abstraction. The objective underlying them in any case is to set up an unbroken rapport between the healer or the healing group and the patient who is receiving the scientific attention of the healing agent_ group or individual.

One of the first things that any healing agent will have to do will be the drawing up of a simple outline of instruction which should govern the attitude of the one to be healed. These instructions must be simple, because where real illness is present it is not possible for the patient to make the simplest physical effort in order to institute any changed attitude. This is oft forgotten.

There are one or two things which we would like to make clear and which you must, in your turn, make clear to the patient.

1. Cure is not guaranteed. Patients must realise that continuance of life in the physical body is not the highest possible goal. It may be so if the service to be rendered is of real import, if obligations remain still to be carried out, and if other lessons must still be learned. Bodily existence is not, however, the summum bonum of existence. Freedom from the limitations of the physical body is of real beneficence. Patients must learn to recognise and accept the Law of Karma.

2. Fear is needless. One of the first objectives of the healing agent should be to aid the patient to achieve a happy, sane, expectant outlook upon his/her future_ no matter what that future may bring.

It will be obvious too that there lies before you the opportunity to bring a new attitude to the whole problem of disease and healing and to train humanity in a better and happier sense of proportion where disease and health are concerned.

It will also be obvious to you that the word "restitution" concerns the high art of restoring to the patient that which he/she needs in order correctly to face life_ life in a physical body and on the physical plane or the continuity of life on the other levels, unseen by the average man and regarded as problematical and intangible. Restitution may also involve the righting of wrongs by the patient, prior to receiving what he/she will regard as successful treatment, but it primarily concerns the effect of the healing group when it first establishes contact with the one to be healed. This must not be forgotten. Sometimes, when the patient's karma indicates it, the will-to-live must be restored to him/her;

It will be apparent to you, therefore, that the process of following a healing ritual is only one phase of the work to be done, and that the relation of healer and patient is basically an educational one; it must be an education tempered by the physical condition of the sick person. You will find, as you work along these lines, that it will be necessary to have short expositions of the work to be done, of the restitutions which the patient must be prepared to make in order to facilitate the inflow of the healing force. He/She must be induced to "clean the slate" ( a symbolic phrase) if the work of healing is to be successful under the Law of Karma.

This phase of the preparatory work is not easy. With patients who may be grievously ill, it may not be possible. It will be found by all healing agencies that when working with those who are spiritually-minded and those whose lives have for a long time been based upon right effort and a correct "rendering unto Caesar the things which are Caesar's and unto God the things which are God's," that the work of healing will be greatly accelerated or, on the other hand, that the task of smoothing the way through the gates of death will be greatly simplified. After all, death is in itself a work of restitution. It involves the work of rendering back of substance to the three worlds of substance, and doing it willingly and gladly; it involves also the restoration of the human soul to the soul from whence it emanated, and doing this in the joy of reabsorption. You must all learn to look upon death as an act of restitution; when you can do this it will take on new light and true meaning and become an integral part_ recognised and desired_ of a constant living process.

If we were asked to say what is the major task of all healing groups, such as the Hierarchy seeks to see functioning in the future, we would say it is to prepare human beings for what we should regard as the restorative aspect of death, and thus give to that hitherto dreaded enemy of mankind a new and happier significance. You will find that if you work along these indicated lines of thought, the entire theme of death will constantly recur, and that the result of this will be new attitudes to dying and the inculcation of a happy expectancy where that inevitable and most familiar event occurs.

Healing groups must prepare to deal with this basic condition of all living, and a major part of their work will be the elucidating of the principle of death. The soul, we are told, must return to the one who gave it. To date that has been an enforced and dreaded restitution, one which engenders fear and which leads men and women everywhere to clamour for the healing of the physical body, overemphasising its importance and making them regard the prolongation of earthly existence as the most important factor in their lives. During the next cycle, these wrong attitudes must come to an end; death will become a normal and understood process_ as normal as the process of birth, though evoking less pain and fear. This comment is in the nature of a prophecy and should be noted as such.

We would, therefore, enjoin upon you the elementary fact that any healing group seeking to work along the new lines must (as a preliminary effort) seek to understand something about the factor of death to which is given the appellation of "the great restorative process" / "the great restitution." It concerns the art of wisely, correctly and with due timing, giving back the body to the source of its constituent elements and of restoring the soul to the source of its essential being. We are wording this with care because we seek to have you ponder most carefully and sanely upon the so-called enigma of death. It is an enigma to man, but not an enigma to disciples and knowers of the wisdom.

Healing groups and individual healers will find it necessary at times to confront their patients with the fact of death; one of the undertakings of disciples in this Ashram and in the Ashram of the Master [-] [deleted to prevent "cult of personality."wsw] is to interject the theme of death into their conversation with other seekers for truth, into their thinking and into their discussions with each other, and particularly with those they seek to heal. It will not be easy and it must not be done in a precipitate manner, but it is a subject which cannot and must not be avoided or evaded. Healing groups working out from a Ashram lay not the emphasis upon bodily healing, but upon timing and upon the cycles of work ]/ of physical plane living.], and the cycles of restitution [/ physical plane death.]

This entire section with which we are now engaged, called The Basic Requirements, has reference in reality to the processes of dying, to the conditions of the material world / or the three worlds of incarnated service. The restitution of the body to the general reservoir of substance, or to service in the outer world of daily physical living, the restoration of the soul to its source, the soul upon its own plane or_ in reverse_ to full responsibility within the body, are dealt with in this first point. The elimination of the life principle and the consciousness aspect is dealt with in the second point, and the theme is not that of character building, as some might surmise. We touched upon character and personal qualities in our opening remarks in this section because all true understanding of the basic principles of death and life is facilitated by right action, based on right thinking, which eventuates in right character building. We seek not, however, to enlarge upon these elementary prerequisites. The processes of integration as we seek to consider them here concern the integration of the soul into the threefold body, if karma so decides, or into the kingdom of souls, if karma decrees that what we call death lies ahead of the man.

We are therefore considering, in this section, the problem of death / the art of dying. This is something which all seriously ill people must inevitably face, and for which those in good health should prepare themselves through correct thinking and sane anticipation. The morbid attitude of the majority of men to the subject of death, and their refusal to consider it when in good health, is something which must be altered and deliberately changed. Christ demonstrated to His disciples the correct attitude when referring to His coming and immediate decease at the hand of His enemies; He chided them when they evidenced sorrow, reminding them that He was going to His Father.

Being an initiate of high degree, He meant that He was, psyientificly speaking, "making restitution to the Monad"; ordinary people and those below the grade of an initiate of the third degree make "restitution to the soul."

The fear and the morbidness which the subject of death usually evokes, and the unwillingness to face it with understanding are due to the emphasis which people lay upon the fact of the physical body and the facility with which they identify themselves with it; it is based also upon an innate fear of loneliness and the loss of the familiar. Yet the loneliness which eventuates after death, when the soul finds itself without a physical vehicle, is as nothing compared to the loneliness of birth. At birth, the soul finds itself in new surroundings and immersed in a body which is at first totally incompetent to take care of itself or to establish intelligent contact with surrounding conditions for a long period of time. The man comes into incarnation with no recollection as to the identity or the significance to him/her of the group of souls in bodies with which he/she finds himself in relationship; this loneliness only disappears gradually as he/she makes his/her own personality contacts, discovers those who are congenial to him/her and eventually gathers around him/her those whom he/she calls his/her friends. After death this is not so, for the man [/soul/thinker.] finds on the other side of the veil those whom one knows and who have been connected with one in physical plane life, and one is never alone as human beings understand loneliness; one is also conscious of those still in physical bodies; one can see them; one can tune in on their emotions, and also upon their thinking, for the physical brain, being nonexistent, no longer acts as a deterrent. If people but knew more, birth would be the experience which they would dread, and not death, for birth establishes the soul in the true prison, and physical death is only the first step towards liberation.

Another fear which induces mankind to regard death as a calamity is one which theological religion has inculcated, particularly the Protestant fundamentalists and the Roman Catholic Church_ the_ fear of hell, the imposition of penalties, usually out of all proportion to the errors of a lifetime, and the terrors imposed by an angry God. To these man is told he/she will have to submit, and from them there is no escape, except through the vicarious atonement. There is, as you well know, no angry God, no hell, and no vicarious atonement.

There is only a great principle of love animating the entire universe; there is the Presence of the Christ, indicating to humanity the fact of the soul and that we are saved by the livingness of that soul, and the only hell is the earth itself, where we learn to work out our own salvation, actuated by the principle of love and light, and incited thereto by the example of the Christ and the inner urge of our own souls. This teaching anent hell is a remainder of the sadistic turn which was given to the thinking of the Christian Church

in the Middle Ages and to the erroneous teaching to be found in the Old Testament anent Jehovah, the tribal God of the Jews. Jehovah is not God, the planetary Logos, the Eternal Heart of Love Whom Christ revealed. As these erroneous ideas die out, the concept of hell will fade from man's recollection and its place will be taken by an understanding of salvation upon the physical plane, which leads him/her to right the wrongs which he/she may have perpetrated in his/her unconscious [/asleep-to-right relations, so zombie,] lives on Earth, and which enables him/her eventually to "clean his [/her] own slate."

We seek not here to impose upon you a theological discussion. We seek only to point out that the present fear of death must give place to an intelligent comprehension of the reality and to the substitution of a concept of continuity which will negate disturbance, and emphasise the idea of the one life and one conscious entity in many experiencing bodies.

It might be stated, in order to sum up our general proposition, that the fear and horror of death is founded upon the love of form_ our own form, the forms of those we love and the form of our familiar surroundings and environment. Yet this type of love runs counter to all our teaching anent the spiritual realities. The hope of the future, and the hope of our release from this ill-founded fear, lie in the shifting of our emphasis to the fact of the eternal soul and to the necessity for that soul to live spiritually, constructively and divinely within the material vehicles. Into this concept again enters the thought of restitution. Wrong concepts are therefore forgotten; the idea of elimination also enters in so that right focus is attained. Integration demands consideration, so that absorption in the life of the soul will take the place of absorption in the life of the body. Sorrow, loneliness, unhappiness, decay, loss_ all these are ideas which must disappear as the common reaction to the fact of death also vanishes. As men learn to live consciously as souls, as they also learn to focus themselves on soul levels and begin to regard the form or forms as simply modes of expression, all the old sorrowful ideas anent death will gradually disappear, and a new and more joyful approach to that great experience will take their place.

You will note that the various words we have chosen in considering the basic requirements have been so chosen for their specific meanings:

1. The Work of Restitution signifies the returning of the form to the basic reservoir of substance; or of the soul, the divine spiritual energy, returning to its source_ either on soul or monadic levels, according to the point in evolution. This restitution is predominantly the work of the human soul within the physical body and involves both the heart and the head centres.

2. The Art of Elimination. This refers to two activities of the inner spiritual man; i.e., the elimination of all control by the threefold lower man, and the process of refocussing itself upon the concrete levels of the mental plane as a point of radiant light. This concerns primarily the human soul

. 3. The Processes of Integration. These deal with the work of the liberated spiritual man as he/she blends with the soul (the oversoul) upon the higher levels of the mental plane. The part returns to the whole, and the man comprehends the true meaning of the words of Krishna, "Having pervaded this whole universe with a fragment of myself, I remain." He , too, the conscious experiencing fragment which has pervaded the little universe of the form in the three worlds, still remains. He/She knows him/her self to be a part of the whole. These three processes are Death.

It will be obvious to you that when humanity attains this outlook upon the fact of death or the art of dying, the entire attitude of the race of men will undergo beneficent change. This will be paralleled, as time elapses, by a rapport between men upon telepathic levels; men will be steadily growing in intelligence, and humanity will be increasingly focussed upon mental levels. This telepathic rapport will be a common and ordinary phenomenon of which modern spiritualism is the guarantee, though the distortion (and a very serious distortion) is largely based on humanity's wishful thinking, with very little true telepathy to be found in it. The telepathy which is present today between the medium (in or out of trance) and the bereaved relative or friend is not between the one who has experienced the release of death and the one who is still in form. This should be remembered. In the interim where mind is not normally telepathic, there may be (though there very seldom is) the interposition of a mediumship based upon clairvoyance and clairaudience, but not upon trance. This will still necessitate a contact via a third party, and will be entirely astral; it will therefore be full of glamour and error. It will, however, be a step forward from the present mediumistic performances which simply ignore the man who is dead and give to the enquirer only what the medium reads in his/her aura_ his/her recollection of the personal appearance, significant remembrances stored in the enquirer's consciousness, and wishful thinking anent advice demanded because the enquirer believes that because a man is dead he/she must be more wise than heretofore. When the medium at times succeeds in establishing true communication, it is because the enquirer and the dead person are mental types, and there is therefore a true telepathic rapport between them which the medium intercepts.

The race is progressing, developing and becoming increasingly mental. The relation between the dead and the living must and will be upon mental levels, prior to the processes of integration; the true severance of communication will come when the human soul is reabsorbed into the oversoul, prior to again reincarnating. The fact of communication up to that time will, however, completely destroy the fear of death. In the case of disciples working in a Master's Ashram, even this process of integration will constitute no barrier. In the next few pages we will give some teaching on what might be called the art of dying and so expand what we said.

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death 1.2. present attitudes to death:

We undertook to take up with you the processes of dying and to consider a little more fully the factor of death_ the most familiar experience (could the physical brain but recall it and realise it) in the life of the reincarnating entity or soul. Let us make some comments as to the attitude of men to the experience of "restitution." This is a peculiarly psyientific word, largely used by the initiate when speaking of death. The outstanding attitude associated with death is one of fear. This fear is based upon the_ at present_ mental uncertainty as to the fact of immortality. Beyond the proven fact of some form of survival, established by the psychical research groups, immortality /or the permanent existence of what we usually mean when we speak of the "I" remains as yet in the realm of wishful thinking or of belief. This belief can be founded on Christian premises, upon religious affirmation based on rationalising the matter, and on the more scientific approach which argues that economic necessity requires that that which has been so long in evolving and which is the culminating result of the evolutionary process cannot be lost. It is interesting to note that there is no evidence upon our planet of any higher evolutionary product than that of the human kingdom; even for the materialistic thinker, the uniqueness of man is to be found in his/her various stages of consciousness and in his/her capacity to present for investigation all stages of consciousness, from that of the illiterate savage, through all the intermediate stages of mental effectiveness up to the most advanced thinkers and geniuses, capable of creative art, scientific discovery and spiritual perception. Putting it very simply, the question which the theme of death arouses is: Where is the "I," the occupying tenant of the body, when that body is relinquished and disintegrates? Is there, in the last analysis, an occupying tenant?

Human history records the endless search for assurance upon this subject; this search culminates today in the numerous societies which are occupying themselves with the attempt to prove immortality and to penetrate into those fastnesses of the spirit which apparently give sanctuary to that "I" which has been the actor on the physical plane and which has hitherto baffled the most earnest seeker. The incentive of fear lies behind this frantic search; it is an unfortunate fact that the majority of the people (apart from a few enlightened scientists and similar intelligent seekers) who engage in the usually questionable techniques of the seance room, are emotional types, easily convinced and only too ready to accept as evidence that which the more intelligent seeker would immediately repudiate.

Let us here make our position clear as regards the great spiritualistic movement which has done so much in the past to prove the fact of survival, and which has also, in certain of its phases, done so much to mislead and deceive mankind. Under this general term, we class also the various psychical research groups and exempt all sincere scientific work. None of these groups has as yet proven their case. The mystery and the foolishness of the average seance room, and the work of the mediums, have nevertheless demonstrated the presence of an inexplicable factor; the laboratories of the scientific research worker have scarcely proved even that. For every case of the definitely acceptable appearance of a discarnate person there are thousands of cases which can be explained upon the grounds of gullibility, telepathic rapport (with the bereaved person, but not with anyone who has passed over), the seeing of thoughtforms by the clairvoyant and the hearing of voices by the clairaudient, and also by trickery. Note that we refer to "acceptable appearances" of a returning spirit. There is enough evidence to warrant belief in survival and to prove its factual nature. Upon the grounds of the inexplicable phenomena of contact with the supposedly dead which have been noted, investigated and proven, and upon the character of the man who testify to the fact of these phenomena, we can affirm that something survives the "restitution" of the material body to the eternal reservoir of substance. It is on this premise that we proceed.

Today the phenomenon of death is becoming increasingly familiar. The world war has launched millions of men-women-children_ civilians and those in the various branches of the armed forces of all the nations_ into that unknown world which receives all those who discard the physical form. Conditions are at this time such that in spite of the ancient and deep-seated fear of death, there is emerging in the consciousness of mankind the realisation that there are many worse things than death; men have come to know that starvation, mutilation, permanent physical incapacity, mental disability as the result of war and the strain of war, the observation of pain and agony which cannot be relieved, are indeed worse than death; also, many know and believe (for such is the glory of the human spirit) that the relinquishing of the values for which men have fought and died down the ages and which are deemed essential to the life of the free human spirit is of greater significance than the process of death. This attitude, characteristic of the sensitive and the right thinking people at this time, is now emerging upon a large scale. This means the recognition, alongside of the ancient fear, of an unconquerable hope of better conditions to be found elsewhere, and this need not necessarily be wishful thinking but an indication of a latent subjective knowledge, slowly coming to the surface. Something is on its way as a result of human distress and human thinking; this is today sensed; this fact will be later demonstrated. Opposing this inner confidence and subjective realisation are old habits of thought, the developed materialistic attitude of the present, the fear of deception, and the antagonism of both the scientist and the religious man. The former rightly refuses to believe that which remains still unproven and seems also not to be susceptible of proof, whilst religious groups and organisations have no confidence in any presentation of truth which they have not formulated in their own terms. This lays an undue emphasis upon belief and thus stultifies all enthusiastic investigation. The discovery of the fact of immortality will come from the people; it will eventually then be accepted by the churches and proven by science, but this not until the aftermath of the war [ww1-2, 1914-1945] is over and this planetary disturbance has subsided.

The problem of death, needless to say, is founded upon the love of life which is the deepest instinct in human nature. The determination that nothing is lost under divine law is a recognition of science; eternal persistence in some form or another is universally held to be a truth. Out of the welter of theories, three major solutions have been proposed; these are well known to all thinking people. They are:

1. The strictly materialistic solution, which posits the experience and expression of conscious life as long as the physical, tangible form exists and persists, but also teaches that after death and the subsequent disintegration of the body there is no longer any conscious, functioning, self-identified person. The sense of the "I," the awareness of a personality in contradistinction to all other personalities, vanishes with the disappearance of the form: personality is believed to be only the sumtotal of the consciousness of the cells in the body. This theory relegates man to the same state as any of the other forms in the three other kingdoms in nature; it is based on the nonsensitivity of the average human being to life, withdrawn from a tangible vehicle; it ignores all evidence to the contrary and says that because we cannot see (visually) and prove (tangibly) the persistence of the "I" or the immortal entity after death, it is nonexistent. This theory is not held by so many as it was in earlier years, particularly during the materialistic Victorian age.

2. The theory of conditional immortality. This theory is still held by certain fundamentalist and theologically narrow schools of thought and also by a few of the intelligentsia, primarily those of egoistic tendency. It posits that only those who reach a particular stage of spiritual awareness, or who accept a peculiar set of theological pronouncements, can receive the gift of personal immortality. The highly intellectual also argue at times that the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence. One school dismisses those who are what they regard as spiritually recalcitrant or negative to the imposition of their particular theological certainties, either to complete annihilation as in the materialistic solution, or to a process of eternal punishment, thus at the same time arguing for a form of immortality. Owing to the innate kindness of the human heart, very few are vindictive or unthinking enough to regard this presentation as acceptable, and of course among those we must class the unthinking people who escape from mental responsibility into blind belief in theological pronouncements. The Christian interpretation as given by the orthodox and the fundamentalist schools proves untenable when submitted to clear reasoning; among the arguments which negate its accuracy lies the fact that Christianity posits a long future but no past; it is likewise a future entirely dependent upon the activities of this present life episode and accounts in no way for the distinctions and differences which distinguish humanity. It is only tenable upon the theory of an anthropomorphic Deity Whose will_ as it works out in practice_ gives a present that has no past but only a future; the injustice of this is widely recognised, but the inscrutable will of God must not be questioned. Millions still hold this belief, but it is not so strongly held as it was one hundred years ago.

3. The theory of reincarnation, so familiar to all our readers, is becoming increasingly popular in the Occident; it has always been accepted (though with many foolish additions and interpretations) in the Orient. This teaching has been as much distorted as have the teachings of the Christ or the Buddha or Shri Krishna by their narrow-minded and mentally limited theologians. The basic facts of a spiritual origin, of a descent into matter, of an ascent through the medium of constant incarnations in form until those forms are perfect expressions of the indwelling spiritual consciousness, and of a series of initiations at the close of the cycle of incarnation, are being more readily accepted and acknowledged than ever before.

Such are the major solutions of the problems of immortality and of the persistence of the human soul; they aim to answer the eternal questioning of the human heart as to Whence, Why, Whither and Where? Only the last of these proposed solutions offers a truly rational reply to all of them. Its acceptance has been delayed because this ancient truth, for the modern world, has been so unintelligently presented, in the last quarter of the nineteenth century; it has been handicapped owing to the fact that the Eastern races have always held it, and_ from the Western angle_ they are heathen and the heathen "in their blindness bow down to wood and stone," to quote one of your fundamentalist hymns. How curious it is to realise that, to the man from Eastern countries, the religious people in the West do likewise, and can be seen on their knees before the Christian altars bearing statues of the Christ, of the Virgin Mary and of the Apostles

The psyientists of the world, through the theosophical societies and other psyientific bodies, so-called, have greatly damaged the presentation of the truth anent reincarnation through the unnecessary, unimportant, inaccurate and purely speculative details which they give out as truths anent the processes of death and the circumstances of man after death. These details are largely dependent upon the clairvoyant vision of astral psychics of prominence. Yet in the Scriptures of the world these details are not given. An instance of this inaccurate and foolish attempt to throw light upon the theory of rebirth can be seen in the time limits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth_ so many years of absence are proclaimed, dependent upon the age of the departed soul and its place upon the ladder of evolution. If, we are told, the soul is very advanced, absence from the physical plane is prolonged, whereas the reverse is the case. Advanced souls and those whose intellectual capacity is rapidly developing come back with great rapidity, owing to their sensitive response to the pull of obligations, interests and responsibilities already established upon the physical plane. People are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain. Where no physical brain exists, what humanity understands by time is nonexistent. The removal of the barriers of the form, stage by stage, brings an increasing realisation of the Eternal Now. In the case of those who have passed through the door of death and who still continue to think in terms of time, it is due to glamour and to the persistence of a powerful thoughtform. It indicates polarisation upon the astral plane; this is the plane upon which leading Theosophical writers and psychics have worked, and upon which they have based their writings. They are quite sincere in what they say, but omit to recognise the illusory nature of all findings based on astral clairvoyance. The recognition of a pronounced time factor, and the constant emphasis laid upon timing, are characteristic of all highly developed people in incarnation and of those whose lower, concrete minds are powerful in calibre. Children and child-races on the one hand, and those highly advanced people whose abstract minds are functioning (through the medium of the interpretive lower mind), usually have no sense of time. The initiate uses the time factor in his/her relations and his/her dealings with those living upon the physical plane, but is detached within him/herself from all recognition of it elsewhere in the universe.

Therefore the use of the term "immortality" infers timelessness and teaches that this timelessness exists for that which is not perishable or conditioned by time. This is a statement requiring careful consideration. Man reincarnates under no time urge. He/She incarnates under the demands of karmic liability, under the pull of that which he/she, as a soul, has initiated, and because of a sensed need to fulfill instituted obligations; he/she incarnates also from a sense of responsibility and to meet requirements which an earlier breaking of the laws governing right human relations have imposed upon him/her. When these requirements, soul necessities, experiences and responsibilities have all been met, he/she enters permanently "into the clear cold light of love and life" and no longer needs (as far as he/she himself is concerned the nursery stage of soul experience on earth. One is free from karmic impositions in the three worlds, but is still under the impulse of karmic necessity which exacts from one the last possible ounces of service that one is in a position to render to those still under the Law of Karmic Liability. You have, therefore, three aspects of the Law of Karma, as it affects the principle of rebirth:

1. The Law of Karmic Liability, governing life in the three worlds of human evolution, and which is ended altogether at the fourth initiation.

2. The Law of Karmic Necessity. This governs the life of the advanced disciple and the initiate from the time of the second initiation until a certain initiation higher than the fourth; these initiations enable him/her to pass on to the Way of the Higher Evolution.

3. The Law of Karmic Transformation, a mysterious phrase governing the processes undergone upon the Higher Way. These fit the initiate to pass off the cosmic physical plane altogether, and to function upon the cosmic mental plane. It is concerned with the release of those like Sanat Kumara, and His Associates in the Council Chamber at Shamballa, from the imposition of cosmic desire which demonstrates upon our cosmic physical plane as spiritual will. This should be to you an arresting thought. It will be obvious, however, that there is little that we can say upon this subject. The knowledge involved is not yet ours.

To turn now to another aspect of our theme. There are, speaking in the larger sense, three major death episodes.

There is, first of all, the constant recurrence of the fact of physical death. This is familiar to all of us through its extreme frequency, could we but realise it. This recognition would rapidly eliminate the present fear of death. There is then the "second death" spoken of in the Bible, which is in this present planetary cycle associated with the death of all astral control over the human being. In the larger sense, this second death is consummated at the fourth initiation, when even spiritual aspiration dies, being no more needed; the Will of the initiate is now fixed and immovable, and astral/emotiona/devotee sensitivity is no longer required.

There is a curious counterpart to this experience upon a much lower level in the death of all astral emotion which takes place for the individual aspirant at the time of the second initiation. It is then a complete episode and is consciously registered. Between the second and the third initiations, the disciple has to demonstrate a continuity of nonresponse to astralism and emotionalism. The second death, to which we are here referring, has to do with the death or the disappearance of the causal body at the time of the fourth initiation; this marks the completion of the building of the antahkarana [rainbow bridge. wsw] and the institution of direct, unimpeded continuity of relationship between the Monad [/ Father / Transmittive / Syntheses] or Ego and the personality [/little ego/little "I"-ness/the selfish, separated self.]

The third death takes place when the initiate leaves behind him/her, finally and with no prospect of return, all relation with the cosmic physical plane. This death, necessarily, lies far ahead for all in the Hierarchy and is at present only possible and permissible for a few in the Council Chamber at Shamballa. It is not, however, a process through which Sanat Kumara will pass. He underwent this "transformation" many aeons ago, during the great cataclysm which inaugurated the Lemurian Age, and which was induced by His cosmic experience and the need for an inflow of energy from extra-planetary Beings.

We have given these brief summations so as to enlarge your general understanding of what the Masters call "the extension of death in space." Nevertheless, in the following pages we shall confine ourselves to the theme of the death of the physical body and of the subtler bodies in the three worlds of human endeavour ; we shall deal also with the processes which bring about the reabsorption of the human soul into the spiritual soul upon its own plane, the higher mental plane; we shall consider the reassimilation of substance and the appropriation of matter in order again to reincarnate.

We shall therefore consider the three major processes to which we earlier referred; these cover three periods and lead, eventually, to other processes under the Law of Rebirth. They are:

1. The Process of Restitution, governing the period of withdrawal of the soul from the physical plane and from its two phenomenal aspects, the dense physical body and the etheric body. This concerns the Art of Dying.

2. The Process of Elimination. This governs that period of the life of the human soul after death and in the two other worlds of human evolution. It concerns the elimination of the astral-mental body by the soul, so that it is "ready to stand free in its own place."

3. The Process of Integration, dealing with the period wherein the liberated soul again becomes conscious of itself as the Angel of the Presence and is reabsorbed into the world of souls, thus entering into a state of reflection. Later, under the impact of the Law of Karmic Liability or Necessity, the soul again prepares itself for another descent into form.

The field of experience (in which is death, as the average person knows it) is the three worlds of human evolution_ the physical world, the world of emotion and desire, and the mental plane. This world is, in the last analysis twofold, from the angle of death, and hence the phrase "the second death." This we have earlier applied to the death/destruction of the causal body, in which the spiritual soul has hitherto functioned. It can be applied, however, in a more literal sense, and may be referred to the second phase of the death process in the three worlds. It then concerns form only, and is related to those vehicles of expression which are found below the formless levels of the cosmic physical plane. These form levels are (as you know well, for the knowledge constitutes the a.b.c. of the psyientific theory) the levels on which the concrete, lower mind functions, the emotional nature reacts to the so-called astral plane, and the dual physical plane. The physical body consists of the dense physical body and the etheric vehicle.

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death 1.3 death & the etheric body:

It is not our purpose to give facts for verification by science, or even to point the way to the next step onward for scientific investigators; that we may do so is but incidental and purely secondary. What we seek mainly is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is_ the vehicle through which a great cosmic ENTITY, the solar Logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of His nature. Back of this design lies a yet more esoteric and ulterior purpose, hid in the Will Consciousness of the Supreme Being, which perforce will be later demonstrated when the present objective is attained. The dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution, embodies in the system one of the basic cosmic vibrations, and the keynote of that cosmic ENTITY whose body we are. The heart beats of the Logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the "heart" or "love aspect," and the interest that is awakened by the study of rhythm. This is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. Underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogies_ love, feeling, emotion, desire, harmony, synthesis and ordered sequence_ and back of these analogies lies the source of all, the identity of that Supreme Being Who thus expresses Himself.

Therefore the study of pralaya, or the withdrawal of the life from out of the etheric vehicle, will be the same whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. The effect is the same and the consequences similar.

What is the result of this withdrawal, or rather, what causes that something which we call death or pralaya? As we are strictly pursuing the text book style in this treatise, we will continue our method of tabulation. The withdrawal of the etheric double of a man, a planet, and a system is brought about by the following causes:

a. The cessation of desire. This should be the result of all evolutionary process. True death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. This, as the perfected cycle draws to its close, will be true of the individual human being, of the Heavenly Man, and of the Logos Himself. b. By the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved and the work accomplished. When the vibration or note is perfectly felt or sounded, it causes (at the point of synthesis with other vibrations) the utter shattering of the forms.

Motion is characterised, as we know, by three qualities:

1. Inertia
2. Mobility
3. Rhythm

These three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. This middle period produces incidentally (as the true note and rate are sought) cycles of chaos, of experiment, of experience and of comprehension. Following on these two degrees of motion (which are characteristic of the atom, Man, of the Heavenly Man or group, and of the Logos or the Totality) comes a period of rhythm and stabilisation wherein the point of balance is achieved. By the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence.

c. By the severing of the physical from the subtler body on the inner planes, through the shattering of the web. This has a threefold effect:

First. The life that had animated the physical form (both dense and etheric) and which had its starting point in the permanent atom, and from thence "pervaded the moving and the unmoving" in God, the Heavenly Man, and the human being, as well as in the atom of matter), is withdrawn entirely within the atom upon the plane of abstraction. This "plane of abstraction" is a different one for the entities involved:

a. For the physical permanent atom, it is the atomic level.
b. For man, it is the causal vehicle.
c. For the Heavenly Man, it is the second plane of monadic life, His habitat.
d. For the Logos, it is the plane of Adi.

All these mark the points for the disappearance of the unit into pralaya. We need here to remember that it is always pralaya when viewed from below. From the higher vision, that sees the subtler continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is not that "which is not," but simply that which is esoteric.

Second. The etheric double of a man, a planetary Logos, and a solar Logos, being shattered, becomes nonpolarised as regards its indweller, and permits therefore of escape. It is (to word it otherwise) no longer a source of attraction, nor a factual magnetic point. It becomes nonmagnetic, and the great Law of Attraction ceases to control it; hence disintegration is the ensuing condition of the form. The Ego ceases to be attracted by its form on the physical plane, and proceeding to inbreathe, withdraws its life from out of the sheath. The cycle draws to a close, the experiment has been made, the objective (a relative one from life to life and from incarnation to incarnation) has been achieved, and. there remains nothing more to desire: the Ego, or the thinking entity, loses interest, therefore, in form, and turns his attention inward. His polarisation changes, and the physical is eventually dropped.

The planetary Logos likewise in His greater cycle (the synthesis or the aggregate of the tiny cycles of the cells of His body) pursues the same course; He ceases to be attracted downward or outward, and turns His gaze within; He gathers inward the aggregate of the smaller lives within His body, the planet, and severs connection. Outer attraction ceases, and all gravitates towards the centre instead of scattering to the periphery of His body.

In the system the same process is followed by the solar Logos; from His high place of abstraction, He ceases to be attracted by His body of manifestation. He withdraws His interest and the pairs of opposites, the spirit and the matter of the vehicle, dissociate. With this dissociation the solar system, that " Son of Necessity," or of desire, ceases to be, and passes out of objective existence.

Third. This leads finally, to the scattering of the atoms of the etheric body into their primordial condition. The subjective life, the synthesis of will and love taking active form, is withdrawn. The partnership is dissolved. The form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. Matter persists, but the form no longer persists.

The work of the second Logos ends, and the divine incarnation of the Son is concluded. But the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. Let us illustrate: The matter of the solar system, when undifferentiated, was active intelligent matter, and that is all that can be predicated of it. This active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. Now this matter is in form, the solar system is not in pralaya but in objectivity_ this objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. Therefore, at the next solar pralaya, at the close of the one hundred years of Brahma, the matter of the solar system will be coloured by active intelligence and by active love. This means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation.

We can work this out in connection with the planetary Logos and the human unit, for the analogy holds good. We have a correspondence on a tiny scale in the fact that each human life period sees a man taking a more evolved physical body of a greater responsiveness, tuned to a higher key, of more adequate refinement, and vibrating to a different measure. In these three thoughts lies much information, if they are carefully studied and logically extended.

d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.

e. By the withdrawal of the life, the form should gradually dissipate. The reflex action here is interesting to note, for the greater Builders and Devas who are the active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. On the path of out-breathing (whether human, planetary or logoic) these building devas (on the same Ray as the unit desiring manifestation, or on a complementary Ray) are attracted by his will and desire, and perform their office of construction. On the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. They withdraw their interest, and the forces (likewise entities) who are the agents of destruction. carry on their necessary work of breaking up the form; they scatter it_ as it is psyientificly expressed_ to "the four winds of Heaven," or to the regions of the four breaths-a fourfold separation and distribution. A hint is here given for careful consideration.

Though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. We have seen how the aim of each life (whether human, planetary or logoic) should be the effecting and the carrying out of a definite purpose. This purpose is the development of a more adequate form for the use of spirit; and when this purpose is achieved, then the indweller turns his attention away, and the form disintegrates, having served his need. This is not always the case in every human life, nor even in each planetary cycle. The mystery of the moon is the mystery of failure. This leads, when comprehended, to a life of dignity and offers an aim worthy of our best endeavour. When this angle of truth is universally recognised, as it will be when the intelligence of the race suffices, then evolution will proceed with certainty, and the failures be less numerous.

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death 1.4

All severing of links produces severe reactions. Yet if you could but realise it, the severing of the outer physical plane links is the least severe and the most impermanent of all such events. Death itself is a part of the great illusion and only exists because of the veils which we have gathered around ourselves. All of us, as workers in the field of glamour (the new field in which humanity must learn consciously to work), have been honoured and trusted. Death comes to all, but for disciples there should be none of the usual glamour and distress. We would say to you, look not back at the past. In that direction lie glamour and distress. It is the usual direction and the line of least resistance for the majority. But such is not the way for you. Look not either to revelation or to the imparted illusory comfort of those who hover on the dividing line between the seen and the unseen. Again, that is not the way for you. You are not a distressed and bereaved disciple looking anxiously at the separating veil and hoping for some sign to come through which will convince you that all is well...

. Reach up to the heights of the soul, and having sought and found that pinnacle of peace and that altitude of joy whereon your soul immovably stands, then look into the world of living men_ a threefold world in which all men_ incarnate and discarnate_ are to be found. Find there that which your soul can and will recognize. The glamours of one's own distress, the maya of the past, distort ever one's point of view. Only the soul stands clear from illusion, and only the soul sees things as they are. Mount, therefore, to the soul.

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death 1.5. The Process of Restitution

The theme of Death, which we are now considering, must be approached by us with as much of the spirit of normalcy and of scientific investigation as we can manage. The fear complex of humanity finds its point of entrance into man's consciousness through the act of dying; failure to survive is the basic fear; and yet it is the commonest phenomenon upon the planet. Bear that in mind. The act of dying is the great universal ritual which governs our entire planetary life, but only in the human family and faintly, very faintly, in the animal kingdom is the reaction to fear found. Could you but see the etheric world as Those on the inner side of life experience and see it, you would see (going on ceaselessly and without any pause) the great planetary act of restitution. You would see a great activity proceeding within the etheric world in which the anima mundi, the animal soul and the human soul are constantly restoring the substance of all physical forms to the great reservoir of essential substance. This essential substance is as much a vital, directed unity as the world soul of which one hears so much. This interplay of the principle of death with the principle of life produces the basic activity of creation. The impulsive, directive force is the mind of God, of the planetary Logos, as He pursues His divine purposes, carrying with Him in this process all the media through which He manifests.

The human fear of death is primarily caused because the orientation of the kingdom of souls, the fifth kingdom in nature, has been (until relatively late in the world's cycle) towards form expression and towards the necessity of seeking experience through matter, in order eventually freely to control it. The percentage of the souls of those who are oriented away from expression in the three worlds is relatively so small, in proportion to the total number of souls demanding experience in the three worlds, that, until the cycle or era which we call the Christian, it might be stated that death reigned triumphant. Today, however, we are on the eve of seeing a complete change in this condition, owing to the fact that humanity_ on a much larger scale than ever known before_ is achieving a needed reorientation; the higher values and the life of the soul, as entered upon through the insistence of the mind in its higher and lower aspects, is beginning to control. This will perforce bring in a new attitude towards death; it will be regarded as a natural and desirable process, cyclically undergone. Men-Women-Children will eventually understand the significance of Christ's words when He said, "Render unto Caesar the things that are Caesar's and unto God the things that are God's." In the incident where those words occur He was referring to the great act of restitution which we call death. Ponder that story and see the symbolism of the soul, contained within the universal soul, as the fish within the water, and holding a coin of metal, the symbol of matter.

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death 1.6.

It is the motives of the originators of war on the physical plane which make them evil. If war did not take place, the planetary life would, through what we call "acts of God," call back the souls of men on a large scale in line with His loving intention. When evil men-women-children precipitate a war, He brings good out of evil. You can see, therefore, why the psyientific sciences lay the emphasis upon cyclic law, and why there is a growing interest in the Science of Cyclic Manifestation. Death appears frequently to be so purposeless; that is because the intention of the soul [the Thinker / Triangle / Ego / God-in-us. wsw]is not known.

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death 1.7.

… the Atlantean times … Secondly, for the first time the people faced with recognition the phenomenon of death_ death which they themselves brought about in a new way and not just by physical means. This had to be dramatised for them in some definitely objective manner, for as yet the masses did not respond to verbal teaching but only to visual events. When, therefore, they saw a particularly predatory and rapacious person begin to suffer from a dire disease which seemed to arise from within him/herself and_ whilst suffering_ hold on to his/her love of life…, they were faced with another aspect or form of the original law (imposed in Lemurian times) which said: "The soul that sinneth, it shall die." Death had hitherto been accepted without questioning as the fate of all living things, but now, for the first time, mental relationship between individual action and death was recognised-as yet in a dim and feeble way_ and a great step forward was made in the human consciousness. Instinct failed to handle this situation.

Death, brother/sister of mine, is a great and universal heritage; all forms die, for such is the law of life, to speak in paradoxes. The time had arrived when the race could be taught the lesson that death can either be the ending of a cycle and an automatic response to the great Law of Cycles which continually institutes the new and ends the old, or it can be brought about by the misuse of the physical body, by misapplied energy and by the deliberate action of the man him/herself. The man who deliberately sins, and who is psychologically wrong in his/her attitudes and consequent actions, commits suicide just as truly as the men who deliberately blows out his/her brains. This is seldom realised, but the truth will become increasingly apparent.

The Biblical injunction to remember that the sins of the fathers will be visited upon the children is a literal statement anent the human heritage of disease from Lemuria and Atlantis. … and … have been extensively prevalent in the first half of the Aryan race time in which we now find ourselves, and today they not only affect the organs of generation or the lungs (as they did in the early stages of their appearance), but now have involved the blood stream and consequently the entire organism of the human body.

Death, as far as the human being is concerned, is increasingly due to the planned intent and planned withdrawal of the soul, under the pressure of its own formulated intent. This is true to some degree of all who die, except those who are of so low a grade of intelligence that the soul is practically little more than an overshadowing agency. Of all who die, highly developed or not, the later stages of dissolution, effective after the conscious withdrawal of the soul (conscious on the part of the soul and becoming increasingly conscious on the part of the dying person), are taken over by this death-bestowing power of the planetary life itself.

In the case of the subhuman kingdoms in nature, death is the direct result of this obscure activity of the planet. The only idea as to its functioning which we can give you is that the soul of all non-human forms of life is an inherent aspect of the substance of which the planet is itself constructed; this soul can be withdrawn according to cycles, undetermined yet by science but fixed and certain in their working_ apart from great planetary accidents or the direct action of the human/fourth kingdom in nature. This innate planetary power leads to the death of an animal and_ in the larger sweep of evolution_ to the extinction of a species; it leads also in time to the death of the forms of the vegetable kingdom and is also one of the causes which leads to the autumnal cycle in the year, producing the "sere, the yellow leaf," the loss of verdure in the grass, and those cyclic manifestations which indicate not alone death, upon a temporary and passing scale, but the complete cessation of vitality within a form. "Times of perishing" are cyclic manifestations of the "destroyer aspect" within the planet itself. These are necessarily difficult matters for you to grasp.

This radiatory activity of the planetary life, cyclic in nature and eternally present, is closely related to the influence of the first ray. It is that aspect of the Ray of Will / Power which produces the dissolution of the form, and the corruption and dissipation of the bodily vehicle until it has been again completely reabsorbed into the substance of the planet. A focussed use of the imagination will aid you in discovering how vitally constructive this agency of divinity can be. Death has been present upon our planet from the very night of time itself; forms have come and gone; death has overtaken plants and trees, animals and the forms of human beings for untold aeons, and yet our planet is not a charnel house as it well might be in the face of this fact, but is still a thing of beauty, unspoilt even by man. The processes of dying and of dissolution and the dissipation of forms goes on every moment without producing contagious contamination or the disfiguring of the surface of the earth. The results of dissolution are beneficent in effect. Ponder on this beneficent activity and on the beauty of the divine plan of death and disappearance.

With men, death takes on two aspects of activity; the human soul differs from the soul in the non-human forms in that it is itself a full and_ on its own plane_ an effective expression of the three divine aspects; it determines within certain limits_ based on time conditions and spatial necessity_ its entrance into human form and its exit therefrom. Once this exit has been made and the soul has withdrawn the thread of consciousness from the brain and its life thread from the heart, certain life processes still persist; they are now under the influence of the planetary life, however, and to these the physical elemental (the sumtotal of the living atoms of the body nature) is responsive. We would have you note the psyientific paradox that death is the result of living processes. Death, or the death-producing energy emanating from the planet, brings about the complete disruption of the bodily organism and its reduction to its essential elements_ chemical and mineral, plus certain inorganic substances which are susceptible of absorption into the soil of the planet itself. Death, as the result of soul activity produces, therefore, the withdrawing from the body of the "light body and of the subtle bodies," leaving the dense form and its component parts to the benign processes of planetary control. This dual activity produces death_ as we know it from the human angle.

It is necessary here to point out that this ability of the planetary Logos / Word to extract the life essence innate in each atom, produces what might be called deterioration in the structure of the form at any point from whence this life essence is emitted. This brings about conditions which eventually become apparent visually; thus disease and the "tendency to die" become recognisable. Therefore, the withering of a flower, death from old age in an animal or a tree, and the many diseases of the human being are all brought about by the pull of the powerful life of the planet, speaking esoterically; this is an aspect of what is called, erroneously, the Law of Gravitation. This law is_ again speaking esoterically_ an aspect of the Law of Return, which governs the relation of a unit of life in form to its emanating source. "Dust thou art; unto dust thou shalt return" is a statement of psyientific law. In the curious evolution of words_ as any good dictionary will show_ the word "dust" comes from two roots, one meaning "wind" and the other "falling to pieces." The significance of both these meanings will be apparent and the sequence of ideas is arresting. With the withdrawing of the wind or breath, a falling to pieces eventuates, and this is a true and significant statement. As the greater life absorbs the lesser life, the disappearance of that which the life has informed takes place; this is true of all forms in the subhuman kingdoms as they respond to the drag or pull of the planetary life; it is true also of the human form as it reacts to the call of the soul to return its life principle to the soul, via the sutratma, and to return as consciousness to its registering source.

In this process and interaction, the form shows the results of being either the receiver of the tide of life from the planet or as the releaser of that life, under cyclic law, to its general reservoir of living energy. Upon these two reactions depends the health or the disease of the form in various stages and states of response and under the action of other contributing and conditioning factors. There are three major stages in the life cycle of all subhuman forms, and in the human form likewise when the soul is simply an overshadowing force and not an integrated energy:

1. The stage of inflowing, of vitalisation and of growth. 2. The stage of resistance, wherein the form preserves its own integrity for a temporary cycle, determined by its species and environment, thus resisting successfully any "pull" of the all-enveloping life and any reabsorption of its vitality. 3. The stage of emission, wherein the pull of the greater life of the planet draws out and absorbs the weakening lesser life. This weakening process is a part of a cyclic law, as the old adage "the days of a man are three score years and ten" hints. When the average of a general cyclic period is normally run, a point of weakening in the bodily tissue will surely and gradually arise. Disease or deterioration of some part of the form usually eventuates and death supervenes. The length of the cycles and their determining cause are a deep mystery and are specifically related to the various kingdoms in nature, and to the species and types and forms within those aggregates of living processes. These cycles are known as yet only to the Masters and to those initiates to whom is given the task of promoting the evolutionary process within the subhuman kingdoms, and to the deva/angels whose task it is to control the process.

As you well know, the great distinction between the human kingdom in the three worlds and the other kingdoms in nature is the factor of freewill. In the matter of death, this freewill has, in the last analysis, a definite relation to the soul; the will of the soul is either consciously or unconsciously followed, where the decision of death is concerned, and this idea carries with it many implications which students would do well to ponder.

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death 1.8. disease and death:


Disease and death are the result of two active forces. One is the will of the soul which says to its instrument: I draw the essence back. The other is the magnetic power of the planetary Life which says to the life within the atomic structure: The hour of reabsorption has arrived. Return to me. Thus, under cyclic law, do all forms act.

The reference here is to the normal dissolution of the form at the close of a cycle of reincarnation. As we well know. this cycle is determined in the case of men by major psychological factors which can hasten or prolong the "hour of the end," but only up to a certain point. The dictum of the soul and the fiat of the planetary Life are the final determining factors, except in the cases of war, accident, suicide or epidemics.

The power of absorption with which the planet is endowed is very great within certain limitations; it is these limitations, for instance, which promote epidemics as the aftermath of war. Such epidemics have a serious effect upon the human race after the war cycle is over and after the consequent epidemic has spent itself. Humanity, particularly in Eastern Europe, had not completely recovered from the epidemics, incident to the first part of the world war, when the second part took place. The psychological effects continue; the scars and the results of the second phase of that world war will persist for fifty years, even though_ owing to man's greater scientific knowledge_ the epidemic factor may be kept surprisingly within bounds. This, however, still remains uncertain. Time alone will demonstrate how successful humanity is in offsetting the penalties which outraged nature is apt to exact.

Much good will be brought about through the growing custom to cremate those forms which the indwelling life has vacated; when it is an universal custom, we shall see a definite minimising of disease, leading to longevity and increased vitality. The factor of resistance or the process whereby a form renders itself immune or non-responsive to the planetary pull and urge towards reabsorption requires the expenditure of much energy. When the life increases in potency within the form and there is less reaction to disease-conveying factors, the soul within the form will have fuller sway and greater beauty of expression and usefulness in service. This will be true some day of all the kingdoms in nature, and thus we shall have a steady radiance shining forth in the mounting glory of the Life of God.

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death 1.9. Euthanasia

Some students are concerned over the organised effort to legalise euthanasia, and wonder about the placing of power of life and death in the hands of the physician. At the same time, they are aware that there is involved also the humane factor, in cases where no surcease can be given to prolonged suffering. To them we would say:

The problem which a consideration of the proposed practice of euthanasia involves will not exist when continuity of consciousness (which negates death) is achieved. That means that the time will come, in the racial development, when the soul will know that its term of physical life is over and will prepare itself to withdraw, in full consciousness, from the form. It will know that the service of the form is no longer required and that it must be discarded. It will know that its sense of awareness, being focussed in the mind nature, is strong enough and vital enough to carry it through the process and the episode of abstraction. When that consciousness has been developed in men, and the process has come to be recognised by the medical profession and the scientific students of the human mechanism, then the whole attitude to death and its processes, involving as they do pain and suffering, will be altered materially. Then the Man whose time has come to die may avail him/herself of certain methods of release which, from the average point of view, might be regarded as involving euthanasia. Modes of abstraction will be studied and applied when death is near, and the process will be regarded as soul withdrawal, as a process of liberation and release. That time is not so far away as you might think.

Today, grave dangers attend the process of hastening withdrawal, and the legal safeguards will require most careful working out, and even then grave and serious issues might develop. But some hastening of the processes of death is in order and must be worked out. Primarily, however, the will-to-die of the patient is not based at this time on knowledge and on mental polarisation, or upon an achieved continuity of consciousness, but on emotional reactions and a shrinking from pain and from fear.

Where, however, there is terrible suffering and absolutely no hope of real help or of recovery, and where the patient is willing (or if too ill, the family is willing), then, under proper safeguards, something should be done. But this arranging of the time to go will not be based on emotion and upon compassion, but on the spiritual sciences and upon a right understanding of the spiritual possibilities of death.

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death 1.10. On the Sense of Futility.
N.B: Healers

In connection with the work of the healer with patients at the gate of death, he/she may experience a sense of futility. Is it possible to know just what he/she can do? Should he/she continue his/her effort to help the newly freed soul to go forward into the light? In the face of all his/her knowledge (and he/she may have much), and in spite of his/her yearning desire to aid the departing one, there seems naught to do but to step aside, with a sense of utter futility, whilst the loved one passes through the gate which leads to what, my brother / sister? We can go up to the gates, but it seems as yet that we can go no further. Even the deep-seated belief in the persistence of the immortal soul proves inadequate, and only serves to comfort the serving healer personally, but suffices not to reveal to him/her what help he/she can give.

There is little we can say as we wait, at this significant time, for the coming revelation. That revelation is inevitable and sure, and such questions will not be raised two hundred years hence. To this emerging fact, the growing sensitivity of the race to the subtler angles of life, and the vast amount of investigation carried forward on every side, is the physical plane guarantee. This great truth and its guarantee is held steadily before us in the history of the "glorious resurrection of the Christ" and His after-death appearance, and in the powerful but little understood ritual of the sublime degree in Masonry, wherein the Master is raised.

Aid at the time of the "passing into the light" depends largely upon two things: First, the amount of close contact between the dying person and the one who watches, and the level upon which that contact is strongest. Secondly, upon the capacity of the watcher to detach and dissociate him/herself from his/her own feelings and to identify him/herself, through an act of pure unselfish will, with the dying person. None of this is really possible when the bond between the two is purely emotional or based upon a physical plane relation. The contact must be deeper and stronger than that. It must be a personal contact upon all planes. Where there is true soul and personality contact, there is then little problem. But this is rare to find. Nevertheless we have here given you a hint.

There should also be as little definite thought process as possible on the part of the watcher. All that is required and possible at present is simply to carry the dying person forward on an ever-deepening stream of love. Through the power of the creative imagination, and not through intellectual concepts (no matter how high), must the dying Man be aided to discard the outer garment in which he/she has been encased and in which he/she has laboured during life. This involves an act of pure self-forgetfulness, of which few as yet are capable. Most people are swept by fear, or by a strong desire to hold the beloved person back, or are sidetracked in their aim by the activities involved in assuaging pain and deadening agony; they are dismayed also by the depths of their ignorance of the "technique of death" when faced with the emergency. They find themselves unable to see what lies beyond the doors of death, and are swept by the mental uncertainty which is part of the great illusion. There is as we know no sure touch in this process of dying. All is uncertainty and bewilderment. But this will end before long, and men will know and also see.

As regards those who have passed into the light, whom you want to help, follow them with your love, remembering that they are still the same people, minus the outer limiting shroud of body. Serve them, but seek not that they should serve your need of them. Go to them, but seek not to bring them back to you.

It is physical plane life that is the purgatory, and life experience that is the school of drastic discipline. Let us not fear death, or that which lies beyond it. The wise disciple labours in the field of service but looks forward steadily to the dawn of the "clear, cold light" into which he/she will some day enter, and so close the chapter for a while upon the fever and the friction and the pain of earth existence. But there are other phases of life experience wherein the sense of futility and frustration meets the server in the world today.

From the angle of vision of a disciple, we might divide intelligent human beings into three groups, at the same time eliminating in our thought the dead weight of the unthinking masses who register desire but who as yet experience no sense of futility or frustration. They desire and are satisfied; or they desire and are thwarted or jealous or angry at those who appear to have that which they want and demand, and which appeals to the life of the senses. The three groups are:

1. Those personalities, integrated and intelligent, who are ambitious and pushing consciously forward, yet who meet with frustration. This frustration is due either to world conditions which are too strong for them, or to the imposition upon them of their own watchful souls which throws obstructions in their way in order to lead them into the light.

2. Those mystically inclined people and those rightly oriented visionaries who have not yet built in that mental scaffolding which will enable them properly to materialise their vision, through right thought processes. They are many in number today, and their case is not an easy one.

3. Those disciples and aspirants who are attempting to work in the field of the world, yet who through karmic limitation, misapplication of the law, or some basic personality weakness, never achieve in this life their goal, and so are swept by an overwhelming sense of futility.

Beyond these three classes, acting as the opposite pole to the struggling masses, are the integrated functioning disciples of the world, who are achieving, and who are too occupied and too one-pointed to waste much time over feeling inferior or over mistakes and failures.

Therefore, by wisely placing the people who come to you for help in one or other of these three categories (allowing in your mind for the possibility of their passing into another and higher one) you will be able to help them more intelligently.

A large measure of the inferiority complex which affects so many people today is due most definitely to their reaction to the inflaming spiritual influences. They know themselves to be greater than their achievements; they realise unconsciously and wordlessly their divinity, but the limitation of circumstance and the hindrances of the body nature are as yet too great for right response to opportunity and to reality. Look for these souls and aid them by true understanding and by appreciation and cooperation, and thus dispel the illusion of non-accomplishment which haunts their footsteps.

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death 2.0. THE NATURE OF DEATH

EXCERPTS FROM OTHER WRITINGS

death 2.0.

The whole must be seen as of more vital importance than the part, and this not as a dream, a vision, a theory a process of wishful thinking, a hypothesis or an urge. It is realised as an innate necessity and as inevitable. It connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good.

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death 2.1.

Death, if we could but realise it, is one of our most practised activities. We have died many times and shall die again and again. Death is essentially a matter of consciousness. We are conscious one moment on the physical plane, and a moment later we have withdrawn into another plane and are actively conscious there. Just as long as our consciousness is identified with the form aspect, death will hold for us its ancient terror. Just as soon as we know ourselves to be souls, and find that we are capable of focussing our consciousness or sense of awareness in any forms or on any plane at will, or in any direction within the form of God, we will no longer know death.

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death 2.2.

Ponder, therefore, upon this doctrine of abstraction. It covers all life processes and will convey to you the eternally lovely secret of Death, which is entrance into life.

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death 2.3.

In this Rule, two main ideas are to be found, both of them connected with the first divine aspect: the thought of DEATH and the nature of the WILL. In the coming century, death and the will most inevitably will be seen to have new meanings to humanity and many of the old ideas will vanish. Death to the average thinking man is a point of catastrophic crisis. It is the cessation and the ending of all that has been loved, all that is familiar and to be desired; it is a crashing entrance into the unknown, into uncertainty, and abrupt conclusion of all plans and projects. No matter how much true faith in the spiritual values may be present, no matter how clear the rationalising of the mind may be anent immortality, no matter how conclusive the evidence of persistence and eternity, there still remains a questioning, a recognition of the possibility of complete finality and negation, and an end of all activity, of all heart reaction, of all thought, emotion, desire, aspiration and the intentions which focus around the central core of man's being. The longing and the determination to persist and the sense of continuity still rest, even to the most determined believer, upon probability, upon an unstable foundation and upon the testimony of others_ who have never in reality returned to tell the truth. The emphasis of all thought on this subject concerns the central "I" or the integrity of Deity.

You will note that in this Rule, the emphasis shifts from the "I" to the constituent parts which form the garment of the Self, and this is a point worth noting. The information given to the disciple is to work for the dissipation of this garment and for the return of the lesser lives to the general reservoir of living substance. The ocean of Being is nowhere referred to. Careful thought will here show that this ordered process of detachment, which the group life makes effective in the case of the individual, is one of the strongest arguments for the fact of continuity and for individual, identifiable persistence. Note these words. The focus of activity shifts from the active body to the active entity within that body, the master of his/her surroundings, the director of his/her possessions and the one who is the breath itself, despatching the lives to the reservoir of substance or recalling them at will to resume their relation to him/her.

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death 2.4.

First of all that the Eternal Pilgrim, of his/her own free will and accord, chose "psyientificly" to die and took a body or series of bodies in order to raise or elevate the lives of the form nature which he/she embodied; in the process of so doing, he/she him/herself "died" in the sense that, for a free soul, death and the taking of a form and the consequent immersion of the life in the form, are synonymous terms.

Secondly, that in so doing, the soul is recapitulating on a small scale what the solar Logos and the planetary Logos have likewise done, and are doing. The great Lives come under the rule of these laws of the soul during the period of manifestation, even though They are not governed or controlled by the laws of the natural world, as we call it. Their consciousness remains unidentified with the world of phenomena, though ours is identified with it until such time that we come under the rule of the higher laws. By the psyientific "death" of these great Lives, all lesser lives can live and are proffered opportunity.

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death 2.5.

The forces of death are abroad today, but it is the death of liberty, the death of free speech, the death of freedom in human action, the death of truth and of the higher spiritual values. These are the vital factors in the life of humanity. The death of the physical form is a negligible factor in relation to these and is easily righted again through the processes of rebirth and of fresh opportunity. The destruction of the form in battle is of small importance to those who know that reincarnation is a basic law of nature and that there is no death.

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death 2.6.

You say there are as yet only beliefs as to immortality, and no sure evidences. In the accumulation of testimony, in the inner assurances of the human heart, in the fact of belief in eternal persistence as an idea in the minds of men, lie sure indication. But indication will give place to conviction and knowledge before another hundred years has elapsed, for an event will take place and a revelation be given the race which will turn hope into certainty and belief into knowledge. In the meantime, let a new attitude to death be cultivated and a new science of death be inaugurated. Let it cease to be the one thing we cannot control and which inevitably defeats us, and let us begin to control our passing over to the other side, and to understand somewhat the technique of transition.

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death 2.7.

All we plead for is a sane approach to death; all we seek to make is a suggestion that when pain has worn itself out and weakness has supervened, the dying person be permitted to prepare him/herself, even if apparently unconscious, for the great transition. Forget not that it takes strength and a strong hold on the nervous apparatus to produce pain. Is it impossible to conceive of a time when the act of dying will be a triumphant finale to life? Is it impossible to vision the time when the hours spent on the death bed may be but a glorious prelude to a conscious exit? When the fact that the man is to discard the handicap of the physical sheath may be for him/her and those around him/her the long-waited-for and joyous consummation? Can you not visualise the time when, instead of tears and fears and the refusal to recognise the inevitable, the dying person and his/her friends would mutually agree on the hour, and that nothing but happiness would characterise the passing? That in the minds of those left behind the thought of sorrow will not enter and death beds shall be regarded as happier occasions than births and marriages? We tell you that, before so very long, this will be deeply so for the intelligent of the race, and little by little for all.

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death 2.8.

It is interesting here to note that death is governed by the Principle of Liberation and not by that of Limitation. Death is only recognised as a factor to be dealt with by self-conscious lives and is only misunderstood by human beings, who are the most glamoured and deluded of all incarnated lives.

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death 2.9.

When the nature of true service is comprehended, it will be found that it is an aspect of that divine energy which works always under the destroyer aspect, for it destroys the forms in order to release. service is a manifestation of the Principle of Liberation, and of this principle, death and service constitute two aspects. service saves, liberates and releases, on various levels, the imprisoned consciousness. The same statements can be made of death. But unless service can be rendered from an intuitive understanding of all the facts in the case, interpreted intelligently, and applied in a spirit of love upon the physical plane, it fails to fulfill its mission adequately.

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death 2.10.

Fear of Death.

The fear of death is based upon:

a. A terror of the final rending processes in the act of death itself.
b. Horror of the unknown and the indefinable.
c. Doubt as to final immortality.
d. Unhappiness at leaving loved ones behind or of being left behind.
e. Ancient reactions to past violent deaths, lying deep in the consciousness.
f. Clinging to form life, because primarily identified with it in consciousness.
g. Old erroneous teaching as to Heaven and Hell, both equally unpleasant in prospect to certain types.

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death 2.11.

As time progresses and before the close of the next century, death will be finally seen to be nonexistent in the sense in which it is now understood. Continuity of consciousness will be so widely developed, and so many of the highest types of men will function simultaneously in the two worlds, that the old fear will go and the intercourse between the astral plane and the physical plane will be so firmly established and so scientifically controlled that the work of the trance mediums will rightly and mercifully come to an end. The ordinary common trance mediumship and materialisations under controls and Indian guides are just as much perversions of the intercourse between the two planes as are sex perversions and the distortions of the true relationship and intercourse between the sexes. we refer not here to the work of clairvoyants, no matter how poor, nor to the taking possession of the body by entities of high calibre, but of the unpleasant phenomena of the materialisation seance, of ectoplasm and the blind unintelligent work done by the old Atlantean degenerates and earthbound souls, the average Indian chief and guide. There is nothing to be learned from them, and much to be avoided.

The reign of the fear of death is well-nigh ended and we shall soon enter upon a period of knowledge and of certainty which will cut the ground from under all our fears. In dealing with the fear of death, there is little to be done except to raise the whole subject onto a more scientific level, and_ in this scientific sense_ teach people to die. There is a technique of dying just as there is of living, but this technique has been lost-very largely in the West, and is almost lost, except in a few centres of Knowers in the East. More of this can perhaps be dealt with later, but the thought of the needed approach to this subject can rest in the minds of students who read this, and perhaps as they study and read and think, material of interest will come their way which could be gradually assembled and published.

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death 2.12.

Fear of death and depression constitute for man the Dweller on the Threshold in this age and cycle. Both of them indicate sentient reaction to psychological factors and cannot be dealt with by the use of another factor such as courage. They must be met by the omniscience of the soul, working through the mind_ not by its omnipotence. In this is to be found an psyientific hint.

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death 2.13.

The instinct of self-preservation has its roots in an innate fear of death; through the presence of this fear, the race has fought its way to its present point of longevity and endurance.

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death 3.0.

Definition of Death.

Death itself is a part of the Great Illusion, and only exists because of the veils we have gathered around ourselves

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death 3.1.

But people are apt to forget that every night in the hours of sleep we die to the physical plane and are alive and functioning elsewhere. They forget that they have already achieved facility in leaving the physical body; because they cannot as yet bring back into the physical brain consciousness the recollection of that passing out, and of the subsequent interval of active living, they fail to relate death and sleep. Death is, after all, only a longer interval in the life of physical plane functioning; one has only "gone abroad" for a longer period. But the process of daily sleep and the process of occasional dying are identical, with the one difference that in sleep the magnetic thread or current of energy along which the life force streams is preserved intact, and constitutes the path of return to the body. In death, this life thread is broken or snapped. When this has happened, the conscious entity cannot return to the dense physical body, and that body, lacking the principle of coherence, then disintegrates.

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death 3.2.

The processes of abstraction are (as you may thus see) connected with the life aspect, are set in motion by an act of the spiritual will, and constitute the "resurrection principle which lies hidden in the work of the Destroyer," as an old esoteric saying expresses it. The lowest manifestation of this principle is to be seen in the process of what we call death_ which is in reality a means of abstracting the life principle, informed by consciousness, from the form of the bodies in the three worlds.

Thus, the great synthesis emerges and destruction, death, and dissolution are, in reality, naught but life processes. Abstraction is indicative of process, progress and development. It is this aspect of the Law of Life for the Law of Synthesis as it is called in certain larger connotations) with which the initiate specifically deals.

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death 3.3.

Life is approached from the angle of the Observer, and not from that of a participator in actual experiment and experience in the three worlds (physical-emotional-mental)...if they are initiated disciples they are increasingly unaware of the activities and reactions of their personalities, because certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct; therefore, there is no more awareness of them than a man asleep is conscious of the rhythmic functioning of his/her sleeping physical vehicle. This is a deep and largely unrealised truth. It is related to the entire process of death, and might be regarded as one of the definitions of death; it holds the clue to the mysterious words "the reservoir of life." Death is in reality unconsciousness of that which may be functioning in some form or another, but in a form of which the spiritual entity is totally unaware. The reservoir of life is the place of death, and this is the first lesson the disciple learns....

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death 4.0

Purposes of Death

. Through death, a great at-one-ing process is carried forward; in the "fall of a leaf" and its consequent identification with the soil on which it falls, we have a tiny illustration of this great and eternal process of at-one-ing, through becoming and dying as a result of becoming.

We speak about Death as one who knows the matter from the outer world experience and the inner life expression: There is no death. There is, as you know, entrance into fuller life. There is freedom from the handicaps of the fleshly vehicle. The rending process so much dreaded does not exist, except in the cases of violent and sudden death, and then the only true disagreeables are an instant and overwhelming sense of imminent peril and destruction and something closely approaching an electric shock. No more. For the unevolved, death is literally a sleep and a forgetting, for the mind is not sufficiently awakened to react, and the storehouse of memory is as yet practically empty. For the average good citizen, death is a continuance of the living process in his/her consciousness and a carrying forward of the interests and tendencies of the life. His/Her consciousness and his/her sense of awareness are the same and unaltered. He/She does not sense much difference, is well taken care of, and oft is unaware that he/she has passed through the episode of death. For the wicked and cruelly selfish, for the criminal and for those few who live for the material side only, there eventuates that condition which we call "earth-bound." The links they have forged with earth and the earthward bias of all their desires, force them to remain close to the earth and their last setting in the earth environment. They seek desperately and by every possible means to re-contact it and to re-enter. In a few cases, great personal love for those left behind, or the nonfulfillment of a recognised and urgent duty, holds the good and beautiful in a somewhat similar condition. For the aspirant, death is an immediate entrance into a sphere of service and of expression to which he/she is well accustomed and which he/she at once recognises as not new. In his/her sleeping hours he/she has developed a field of active service and of learning. He/She now simply functions in it for the entire twenty-four hours (talking in terms of physical plane time) instead of for his/her usual few hours of earthly sleep.

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death 4.1.

True death, under the Law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. The etheric double of a Man, a planetary Logos, and a solar Logos, being shattered, becomes non-polarised as regards its indweller, and permits therefore of escape. It is (to word it otherwise) no longer a source of attraction, nor a focal magnetic point. It becomes non-magnetic, and the great Law of Attraction ceases to control it; hence disintegration is the ensuing condition of the form.

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death 4.2.

"The Law demands the entrance of that which can effect a change."

Bearing in mind what we have elsewhere given, it is obvious that that which must find entrance is that vital concentrated will which, when set in motion in an individual, in a group, in a nation, in a kingdom of nature (a planetary centre), and in the planet as a whole, i.e., in all the planetary centres simultaneously, will cause a stirring, a changed measure, a new movement and momentum, an uprising and a consequent abstraction. The changes wrought in the centres when the death of the physical body is taking place have never yet been observed or recorded; they are, however, definitely present to the eye of the initiate and prove most interesting and informative. It is the recognition of the condition of the centres which enables the initiate to know_ when in process of bestowing healing_ whether the physical healing of the body is permissible or not. He can see, by looking, whether the will principle of abstraction, to which we have been referring, is actively present or not. The same process can be seen taking place in organisations and in civilisations in which the form aspect is being destroyed in order that the life may be abstracted and later again rebuild for itself a more adequate form. It is the same under the great processes of initiation, which are not only processes of expanding the consciousness but are rooted in the death or the abstraction process, leading to resurrection and ascension.

That which effects a change is a discharge (to use a totally inadequate phrase) of directed and focussed will-energy. This is so magnetic in quality that it draws to itself the life of the centres, bringing about the dissolution of the form but the release of the life. Death comes to the individual man in the ordinary sense of the term when the will-to-live in a physical body goes and the will-to-abstract takes its place. This we call death. In cases of death in war, for instance, it is not then a case of the individual will-to-withdraw, but an enforced participation in a great group abstraction. From its own place, the soul of the individual man recognises the end of a cycle of incarnation, and recalls its life. This it does through a discharge of the will-energy that is strong enough to bring about the change. Christ referred to this work of abstraction as regards the third great planetary centre, Humanity, when He said (and He was speaking as the Representative of the Hierarchy, the second planetary centre, into which all human beings achieving initiation are "withdrawn" esoterically), "I, if I be lifted up, will draw all men unto Me." A different word to this word of His will be spoken at the end of the age when the Lord of the World will speak from Shamballa (the first planetary centre), will abstract the life principle from the Hierarchy, and all life and consciousness will then be focussed in the planetary head center_ the Great Council Chamber at Shamballa.

"The Law demands that the changes thus effected remove the form, bring quality to light, and lay the emphasis upon life."

Here the three great aspects_ form, quality, and life_ are brought into relation, and the point of the evolutionary objective is seen in its true light_ LIFE. Note this phrasing. Form or appearance, having served its purpose, disappears. Death of the form takes place. Quality, the major divine attribute being developed in this planet, becomes dominant, is "conscious of itself"_ as the ancient writings put it. It is identified and individual, but has no implementing form, except that of the greater whole in which it finds its place. Neither form nor quality (body nor consciousness) are paramount in the new state of being, only the life aspect, the spirit on its own plane becomes the dominating factor. Some faint dim light on the significance of this may come if you bear in mind that our seven planes are only the seven subplanes of the cosmic physical plane. The process of developing sensitivity in this sevenfold evolution has been undergone in order to enable the initiate to function upon the cosmic astral plane, when withdrawn or abstracted after the higher initiations. He/She is abstracted from our planetary life altogether. Only one factor could prevent this, and that might be his/her pledge to serve temporarily within the planetary ring-pass-not. Such members of the Hierarchy Who pledge Themselves to this work are stated to have Buddhic consciousness, and the line of Their descent (psyientificly understood) is from the Eternal Pilgrim, the Lord of the World, then the Buddha, and then the Christ. They remain identified through free choice with the "quality seen within the light" and, for the term of Their freely rendered service, work with the consciousness aspect in order to lay the emphasis later upon the life aspect....

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death 4.3.

The eighteen fires must die down; the lesser lives (embodying the principle of form, of desire and of thought, the sumtotal of creativity, based upon magnetic love) must return to the reservoir of life and naught be left but that which caused them to be, the central will which is known by the effects of its radiation or breath.

This dispersal, death or dissolution, is in reality a great effect produced by the central Cause, and the injunction is consequently: "This they must bring about by the evocation of the Will." The disciple finds his/her group in the Master's Ashram and consciously and with full understanding masters death_ the long-feared enemy of existence. He/She discovers that death is simply an effect produced by life and by his/her conscious will, and is a mode whereby he/she directs substance and controls matter. This becomes consciously possible because, having developed awareness of two divine aspects_ creative activity and love_ he/she is now focussed in the highest aspect and knows him/herself to be the WILL, the Life, the Father, the Monad, the One.

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death 4.4.

A great upheaval in all the kingdoms in nature has characterised this day and generation; a stupendous destruction of all forms of divine life and in every kingdom has been the outstanding note of this upheaval. Our modern civilisation has received a death blow from which it will never recover, but which will be recognised some day as the "blow of release" and as the signal for that which is better, new and more suitable for the evolving spirit, to make its appearance. Great and penetrating energies and their evoked forces have met in conflict which has, figuratively speaking, elevated the mineral kingdom into the skies and which has brought down fire from heaven. We are talking to you factually and not just symbolically. The bodies of men, women and children, as well as animals, have been destroyed; the forms of the vegetable kingdom and the potencies of the mineral kingdom have been disintegrated, distributed and devastated. The coherent life of all the planetary forms has been temporarily rendered incoherent. As an ancient prophecy has put it: "No true united Sound goes out from form to form, from life to life. Only a cry of pain, a demand for restitution and an invocation for relief from agony, despair and fruitless effort goes out from here to There."

All this upheaval of the "soil" of the world_ spiritual, psychological and physical_ all this disruption of the forms and of the familiar contours of our planetary life, had to take place before there could come the emergence of the Hierarchy into the public consciousness; all this had to do its work upon the souls of men before the New Age could come in, bringing with it the Restoration of the Mysteries and the rehabilitation of the peoples of the Earth. The two go together. This is one of the major points which we are seeking to make. The disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked their way out into paralleling physical conditions. This is good and desirable; it marks the prelude to a better building of a better world, and the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. The best is yet to be.

Everything is being rapidly brought to the surface_ the good and the bad, the desirable and the undesirable, the past and the future (for the two are one); the plough of God has nearly accomplished its work; the sword of the spirit has severed an evil past from the radiant future, and both are seen as contributory in the Eye of God; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the Hierarchy with its emerging teaching_ clear, factual, intuitive and nondogmatic.

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death 4.5.

Intense desire for sentient existence or attachment. This is inherent in every form, is self-perpetuating and known even to the very wise.

When the life /or Spirit withdraws itself, the form dies, psyientificly. When the thought of the ego or higher self is occupied with its own plane, there is no energy outgoing towards the matter of the three worlds, and so no form-building and form-attachment is there possible. This is in line with the psyientific truism that "energy follows thought," and is in line, too, with the teaching that the body of the Christ principle (the Buddhic vehicle) only begins to coordinate as the lower impulses fade out....Attachment to form or the attraction of form for Spirit is the great involutionary impulse. Repulsion of form and consequent form disintegration is the great evolutionary urge.

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death 4.6.

When the cause, desire, has produced its effect, the personality or form aspect of Man, then as long as the will to live exists, so long will the form persist. It is kept in manifestation through mental vitality. This has been demonstrated time and again in the annals of medicine, for it has been proven that as long as the determination to live persists, so will be the probable duration of the physical plane life; but that the moment that will is withdrawn, or the interest of the dweller in the body is no longer centered upon personality manifestation, death ensues and the disintegration of that mind-image, the body, takes place.

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death 4.7.

There are two main lines of evolution, that which concerns matter and form, and that which concerns the soul, the consciousness aspect, the thinker in manifestation. For each of these the path of progress differs, and each pursues its course. As has been noted, for a long period of time the soul identifies itself with the form aspect and endeavours to follow the "Path of Death," for that is what the dark path is in fact to the thinker. Later, through strenuous effort, this identification ceases; the soul becomes aware of itself, and of its own path, or dharma, and follows then the way of light and of life. It should ever be borne in mind, however, that for the two aspects their own path is the right path, and that the impulses which lie hidden in the physical vehicle or in the astral body are not in themselves wrong. They become wrong from certain angles when twisted from their right use, and it was this realisation that led the disciple in the Book of Job to cry out and say, "I have perverted that which was right." The two lines of development are separate and distinct, and this every aspirant has to learn.

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death 5.0.

death The Art of Dying.

The soul, seated in the heart, is the life principle, the principle of self-determination, the central nucleus of positive energy by means of which all the atoms of the body are held in their right place and subordinated to the "will-to-be" of the soul. This principle of life utilises the blood stream as its mode of expression and as its controlling agency, and through the close relation of the endocrine system to the blood stream, We have the two aspects of soul activity brought together in order to make man a living, conscious, functioning entity, governed by the soul, and expressing the purpose of the soul in all the activities of daily living.

Death, therefore, is literally the withdrawal from the heart and from the head of these two streams of energy, producing consequently complete loss of consciousness and disintegration of the body. Death differs from sleep in that both streams of energy are withdrawn. In sleep, only the thread of energy which is anchored in the brain is withdrawn, and when this happens the man becomes unconscious. By this we mean that his/her consciousness or sense of awareness is focussed elsewhere. His/Her attention is no longer directed towards things tangible and physical, but is turned upon another world of being and becomes centered in another apparatus or mechanism. In death, both the threads are withdrawn or unified in the life thread. Vitality ceases to penetrate through the medium of the blood stream and the heart fails to function, just as the brain fails to record, and thus silence settles down. The house is empty. Activity ceases, except that amazing and immediate activity which is the prerogative of matter itself and which expresses itself in the process of decomposition. From certain aspects, therefore, that process indicates men's unity with everything that is material; it demonstrates that he/she is apart of nature itself, and by nature we mean the body of the one Life in whom "we live and move and have our being." In those three words_ living, moving and being_ we have the entire story. Being is awareness, self-consciousness and self-expression, and of this ma-w-c's head and brain are the exoteric symbols. Living is energy, desire in form, coherence and adhesion to an idea, and of this the heart and the blood are the exoteric symbols. Moving indicates the integration and response of the existing, aware, living entity into the universal activity, and of this the stomach, pancreas and liver are the symbols.

It must be noted also that death is, therefore, undertaken at the direction of the Ego\soul, no matter how unaware a human being may be of that direction. The process works automatically with the majority, for (when the soul withdraws its attention) the inevitable reaction on the physical plane is either death, by the abstraction of the dual threads of life and reason energy, or by the abstraction of the thread of energy which is qualified by mentality, leaving the life stream still functioning through the heart, but no intelligent awareness. The soul is engaged elsewhere and occupied on its own plane with its own affairs.

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death 5.1.

Before we take up this subject in greater detail we would like to make some reference to the "web in the brain," which is intact for the majority but is non-existent for the illumined seer.

In the human body, as you know, We have an underlying, extensive vital body which is the counterpart of the physical, which is larger than the physical and which we call the etheric body or double. It is an energy body and is composed of force centres and nadis or force threads. These underlie or are the counterparts of the nervous apparatus-the nerves and the nerve ganglia. In two places in the human body there are orifices of exit, if we may use so cumbersome a phrase. One opening is in the solar plexus and the other is in the brain at the top of the head. Protecting both is a closely woven web of etheric matter, composed of interlacing strands of life energy.

During the process of death the pressure of the life energy beating against the web produces eventually a puncturing or opening. Out of this the life force pours as the potency of the abstracting influence of the soul increases. In the case of animals, of infants and of men and women who are polarised entirely in the physical and astral bodies, the door of exit is the solar plexus, and it is that web which is punctured, thus permitting the passing out. In the case of mental types, of the more highly evolved human units, it is the web at the top of the head in the region of the fontenelle which is ruptured, thus again permitting the exit of the thinking rational being.

In the process of death these are, therefore, the two main exits: the solar plexus for the astrally polarised, physically biased human being, and therefore of the vast majority, and the head centre for the mentally polarised and spiritually oriented human being. This is the first and most important factor to remember, and it will easily be seen how the trend of a life tendency and the focus of the life attention determine the mode of exit at death. It can be seen also that an effort to control the astral life and the emotional nature, and to orient one's self to the mental world and to spiritual things, has a momentous effect upon the phenomenal aspects of the death process.

If the student is thinking clearly, it will be apparent to him that one exit concerns the spiritual and highly evolved man, whilst the other concerns the low grade human being who has scarcely advanced beyond the animal stage. What then of the average man? A third exit is now in temporary use; just below the apex of the heart another etheric web is found covering an orifice of exit. We have, therefore, the following situation:

1. The exit in the head, used by the intellectual type, by the disciples and initiates of the world.

2. The exit in the heart, used by the kindly, well-meaning men who is a good citizen, an intelligent friend and a philanthropic worker.

3. The exit in the region of the solar plexus, used by those whose animal nature is strong.

This is the first point in the new information which will slowly become common knowledge in the West during the next century. Much of it is already known by thinkers in the East and is in the nature of a first step towards a rational understanding of the death process.

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death 5.2.

In relation to the technique of dying, it is only possible for us at this time to make one or two suggestions. We deal not here with the attitude of the attendant watchers, We deal only with those points which will make for an easier passing over of the transient soul. First, let there be silence in the chamber. This is, of course, frequently the case. It must be remembered that the dying person may usually be unconscious. This unconsciousness is apparent but not real. In nine hundred cases out of a thousand the brain awareness is there, with a full consciousness of happenings, but there is a complete paralysis of the will to express and complete inability to generate the energy which will indicate aliveness. When silence and understanding rule the sick room, the departing soul can hold possession of its instrument with clarity until the last minute, and can make due preparation.

Later, when more anent colour is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. Orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams.

Certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. At the exact moment of death, if a person's own note is sounded, it will coordinate the two streams of energy and eventually rupture the life thread, but the knowledge of this is too dangerous to transmit as yet and can only later be given. We would indicate the future and the lines along which future psyientific study will run.

It will be found also that pressure on certain nerve centres and on certain arteries will facilitate the work, and this science of dying is held in custody, as many students know, in Tibet. Pressure on the jugular vein and on certain big nerves in the region of the head and on a particular spot in the medulla oblongata will be found helpful and effective. A definite science of death will inevitably later be elaborated, but only when the fact of the soul is recognised and its relation to the body has been scientifically demonstrated.

Mantric phrases will also be employed and definitely built into the consciousness of the dying person by those around him, or employed deliberately and mentally by himself. The Christ demonstrated their use when He cried aloud, "Father, into thy hands, I commend my spirit." And we have another instance in the words, "Lord, now lettest Thou Thy servant depart in peace." The steady use of the Sacred Word, chanted in an undertone or on a particular key (to which the dying Man will be found to respond), may later constitute also a part of the ritual of transition, accompanied by the anointing with oil, as preserved in the Catholic Church. Extreme Unction has a psyientific \ scientific basis. The top of the head of the dying man should also symbolically point towards the East, and the feet and hands should be crossed. Sandalwood only should be burned in the room, and no incense of any other kind permitted, for sandalwood is the incense of the First /or Destroyer Ray, and the soul is in process of destroying its habitation.

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death 5.3.

If there is one factor aspirants recognise, it is the need of freeing themselves from the Great Illusion. Arjuna [/symbol of the disciples of the world, but, EVERYONE must CONSTANTLY make the HIGHEST choice for the benefit of the world and choose not to continue to destroy the planet for the sake of bloodline/or national/peoples' self-aggrandisement. wsw] knew this, yet succumbed to despair. Yet in his [our] hour of need, Krishna failed him [us] not, but laid down in the Gita the simple rules whereby depression and doubt can be overcome. They may be briefly summarised as follows:

a. Know thyself to be the undying One.
b. Control thy mind, for through that mind the undying One can be known.
c. Learn that the form is but the veil which hides the splendour of Divinity.
d. Realise that the One Life pervades all forms, so there is no death, no distress, no separation.
e. Detach thyself therefore from the form side and come to me, so dwelling in the place where Light and Life are found. Thus illusion ends

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death 5.4.

A Master learns the meaning of each confining form; then He assumes control and wields the law upon the plane consistent with the form. He has then outgrown the form and discards it for other and higher forms. Thus, He has progressed always by means of the sacrifice and death of the form. Always, it is recognised as imprisoning, always it must be sacrificed and die so that the life within may speed ever on and up. The path of resurrection presupposes crucifixion and death, and then leads to the mount whence Ascension may be made.