the devachanic experience:
! ! ! = 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 ! ! !
"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.
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..
We would also point out that this conscious undertaking of the art of elimination, and this awareness of process and purpose, in reality constitute the state of consciousness which has been called devachan by the orthodox theosophist. There has been a great deal of misunderstanding of this experience. The general idea has been that, after the process of ridding him/herself of the astral and mental bodies, the man enters into a sort of dream state wherein he/she reexperiences and reconsiders past events in the light of the future and undergoes a sort of rest period, a kind of digestive process, in preparation for the undertaking of renewed birth. This somewhat erroneous idea has arisen because the concept of time still governs theosophical presentations of truth. If, however, it is realised that time is not known apart from physical plane experience, the entire concept of devachan clarifies. From the moment of complete separation from the dense physical and etheric bodies, and as the eliminative process is undertaken, the man is aware of past and present; when elimination is complete and the hour of soul contact eventuates and the manasic vehicle is in process of destruction, he/she becomes immediately aware of the future, for prediction is an asset of the soul consciousness and in this the man temporarily shares. Therefore, past, present and future are seen as one; the recognition of the Eternal Now is gradually developed from incarnation to incarnation and during the continuous process of rebirth. This constitutes a state of consciousness (characteristic of the normal state of the advanced man) which can be called devachanic.
It is not our intention to elaborate the technique of the eliminative process. Humanity is at so many different stages_ intermediate between the three already outlined_ that it would be impossible to be definite or concise. Attrition is relatively easy to understand; the kamic body dies out because, there being no call from physical substance, evoking desire, there is nothing with which to feed this vehicle. The astral body comes into being through the reciprocal interplay between the physical plane, which is not a principle, and the principle of desire; in the process of taking rebirth, this principle is utilised with dynamic intent by the soul in the mental vehicle to reverse the call, and matter then responds to the call of the reincarnating man. Kamic man, after a long process of attrition, is left standing free within an embryonic mental vehicle, and this period of semi-mental life is exceedingly brief and is brought to an end by the soul who suddenly "directs his eye to the waiting one," and of the power of that directed potency instantaneously reorients the individual kamic man to the downward path of rebirth. The kama-manasic man practises a process of withdrawal and responds to the "pull" of a rapidly developing mental body. This withdrawal becomes increasingly rapid and dynamic until it reaches the state where the probationary noo_ under steadily growing soul contact_ shatters the kama-manasic body, as a unit, by an act of the mental will, implemented by the soul. You will note that the "devachanic" experience will necessarily be briefer in connection with this majority than with the kamic minority, because the devachanic technique of review and recognition of the implications of experience is slowly controlling the man-w-c on the physical plane so that he/she brings the significance of meaning and learns constantly through experience whilst incarnating. Thus you will realise also that continuity of consciousness is also being slowly developed, and the awarenesses of the inner man begin to demonstrate on the physical plane, through the medium of the physical brain at first, and then independently of that material structure. We have here conveyed a definite hint on a subject which will receive wide attention during the next two hundred years.
The manasic person, the integrated personality, works, as we have seen, in two ways which are necessarily dependent upon the integration achieved. This integration will be of two kinds:
1. That of the integrated personality focussed in the mind and achieving a constantly growing rapport with the soul.
2. The noo, whose integrated personality is now being rapidly integrated into and absorbed by the soul.
In this stage of mind development and of constant mental control (based on the fact that the man's consciousness is now definitely focussed and permanently centered in the mental vehicle), the earlier processes of the destruction of the astral body through attrition and by "dynamic negation" are carried on whilst in physical incarnation. The incarnated man refuses to be ruled by desire; what is left of the illusory astral body is dominated now by the mind, and the urges towards the satisfaction of desire are refused with full and conscious deliberation, either because of the selfish ambitions and mental intentions of the integrated personality, or under the inspiration of soul intention which subordinates the mind to its purposes. When this point in evolution is attained, the man can then dissolve the last remaining vestiges of all desire by means of illumination. In the early stages of purely manasic or mental life, this is done through the illumination which knowledge brings and involves mainly the innate light of mental substance. Later, when soul and mind are establishing a close rapport, the light of the soul hastens and supplements the process. The noo now uses more psyientific methods, but upon these we may not here enlarge. The destruction of the mental body is no longer brought about by the destructive power of light itself, but is hastened by means of certain sounds, emanating from the plane of the spiritual will; these are recognised by the noo, and permission to use them in their proper word-forms is given to him/her by some senior initiate within the Ashram or by the Master Himself, towards the close of the cycle of incarnation.
death 6.1. The tenth Law of Healing
We would like now to lay down certain postulates which we shall need to consider in our study We have studied at some length the immediate processes which take place when the principle of life withdraws or is withdrawn from the body. There is a distinction, based on evolutionary development, in these two processes. We have traced the withdrawal of the life principle, plus the consciousness, from the subtle bodies in the three worlds, and have now reached the point where we are no longer dealing with average man-w-c or with undeveloped man-w-c. We shall be concerned with the conscious activity of the soul in relation to its form aspect.
With the undeveloped or the average man-w-c, the soul plays a very small part in the death process, beyond the contribution of a simple soul determination to end the cycle of incarnated life, prior to another return to the physical plane. The "seeds of death" are inherent in the form nature and demonstrate as disease or as senility (using that word in its technical and not in its colloquial sense), and the soul pursues its own interests on its own plane until such time as the evolutionary process has brought about a situation wherein the integration or close relation between soul and form is so real that the soul is deeply and profoundly identified with its manifesting expression. It might be said that when this stage is reached, the soul is, for the first time, truly incarnated; it is truly "descending into manifestation" and the entire soul nature is thereby involved. This is a point little emphasised or realised.
In the earlier lives of the incarnating soul and for the majority of the cycles of life experience, the soul is very slightly concerned in what is going on. The redemption of the substance of which all forms are made goes forward under natural process and the "karma of matter" is the initial governing force; this is succeeded in time by the karma generated by the fusion of soul and form, though (in the earlier stages) very little responsibility is engendered by the soul. That which occurs within the threefold soul-sheath is necessarily the result of the innate tendencies of substance itself. However, as time goes on and incarnation follows upon incarnation, the effect of the indwelling soul quality gradually evokes conscience, and_ through the medium of conscience, which is the exercise of the discriminative sense, developed as the mind assumes increasing control_ an awakening and finally an awakened consciousness is evoked. This demonstrates in the first instance as the sense of responsibility; it is this which gradually establishes a growing identification of the soul with its vehicle, the lower triple man. The bodies become then steadily more refined; the seeds of death and of disease are not so potent; sensitivity to inner soul realisation grows until the time is reached when the initiate-noo dies by an act of his/her spiritual will or in response to group karma or to national or planetary karma.
Disease and death are essentially conditions inherent in substance; just as long as a man identifies him/herself with the form aspect, so will he/she be conditioned by the Law of Dissolution. This law is a fundamental and natural law governing the life of the form in all the kingdoms of nature. When the noo or the initiate is identifying him/herself with the soul, and when the antahkarana / consciousness bridge is built by means of the life principle, then the noo passes out of the control of this universal, natural law and uses or discards the body at will_ at the demand of the spiritual will or through recognition of the necessities of the Hierarchy or the purposes of Shamballa.
We come now to the enunciation of a new law which is substituted for the Law of Death and which has reference only to those upon the later stages of the Path of Disciple/Nooship and the stages upon the Path of Initiation.
Hearken, O Chela, to the call which comes from the Son to the Mother, and then obey. The Word goes forth that form has served its purpose. The principle of mind/fifth principle then organises itself, and then repeats the Word. The waiting form responds and drops away. The soul stands free.
Respond, O Rising One, to the call which comes within the sphere of obligation; recognize the call emerging from the Ashram or from the Council Chamber where waits the Lord of Life Himself. The Sound goes forth. Both soul and form together must renounce the Principle of life and thus Permit the Monad to stand free. The soul responds. The form then shatters the connection. Life is now liberated, owning the quality of conscious knowledge and the fruit of all experience. These are the gifts of soul and form combined.
We have wished to make clear in your minds the distinction between disease and death as experienced by the average man-w-c, and certain corresponding processes of conscious dissolution as practised by the advanced noo or initiate. These later processes involve a slowly developing technique in which (in the earlier stages) the noo is still the victim of disease-producing tendencies of the form, as of all forms in nature. This tendency produces subsequent death, through the stages of modified disease and peaceful, consequent death, on to the other stages where death is brought about by an act of the will_ the time and the mode being determined by the soul and consciously recorded and registered in the brain. Pain is demonstrated in both cases, but upon the Path of Initiation pain is largely negated, not because the initiate endeavours to avoid pain, but because the sensitivity of the form to undesirable contacts disappears, and with it pain also disappears; pain is the guardian of the form and the protector of substance; it warns of danger; it indicates certain definite stages in the evolutionary process; it is related to the principle whereby the soul identifies itself with substance. When the identification ceases, pain and disease and also death lose their hold upon the noo; the soul is no longer subject to their requirements, and the man-w-c is free because disease and death are qualities inherent in form, and subject to the vicissitudes of form life.
Death is to man exactly what the release of the atom appears to be; this the great scientific discovery of the release of atomic energy has demonstrated. … [deleted. wsw] This event in the life experience of the atom releases a great light and a great potency; upon the astral plane, the phenomenon of death has a somewhat similar effect and has a close parallel in the phenomena brought about by the release of atomic energy. Every death, in all the kingdoms of nature, has to some extent this effect; it shatters and destroys substantial form and thus serves a constructive purpose; this result is largely astral / psychic and serves to dissipate some of the enveloping glamour. The wholesale destruction of forms which has been going on during the past few years of war has produced phenomenal changes upon the astral plane and has shattered an immense amount of the existing world glamour, and this is very, very good. These happenings should result in less opposition to the inflow of the new type of energy; it should facilitate the appearance of the ideas embodying the needed recognitions; the new concepts will now be seen, and their emergence into the realm of human thinking will be dependent upon the formulation of the new "lanes or channels of impression" whereby the minds of men-w-c can become sensitive to hierarchical plans and to the purposes of Shamballa.
This, however, is by the way. Our proposition will serve to show you some of the relationships between death and constructive activity, and the wide usefulness of death as a process in reconstruction. It will convey to you the idea that this great Law of Death_ as it governs substance in the three worlds_ is a beneficent and corrective event. Without enlarging upon it, we would remind you that this Law of Death, which governs in such potency in the three worlds of human evolution, is a reflection of a cosmic purpose which governs the cosmic etheric planes of our solar system, the cosmic astral plane and the cosmic mental plane. The death-dealing energy emanates as an expression of the life principle of that greater LIFE which enfolds all the seven planetary systems which in Themselves express the Life of our solar system. When, in our thinking and in our effort to understand, we enter this realm of pure abstraction, it is time to call a halt and draw our minds back to the more practical ways of planetary living and to the laws governing the fourth kingdom in nature, the human.
We are now in a position (after this attempt to argue from the universal to the particular, which is ever the psyientific way), to take up, the last point which deals with the Basic Requirements of Healing, and must now consider the use of the death principle by the noo or the initiate. We would have you note our way of expressing this concept. This is dealt with under the title of The Processes of Integration.
death 6.2. The Processes of Integration
In considering this intelligently utilised event as it is employed by the soul, functioning consciously in the three worlds, we shall find it helpful to consider it under two main headings:
First: The processes whereby the cycle of incarnation is brought to an end through the complete integration of soul and personality. This we will approach from three points of view:
The significance of integration.
The state of mind of the soul
. The elimination of the thoughtform of the personality.
Second: The results of this:
Within the Ashram of the Master, as far as the noo is concerned. In the mode whereby the liberated noo can now create a body for physical plane contact and for service in the three worlds_ this time not under the Law of Necessity but under the Law of service, as understood by the initiate.
You will by now have realised that we have discussed the fact of death as it has affected the physical body (a most familiar happening) and also the astral or mental sheaths_ those aggregations of conditioned energy with which we are not so objectively familiar but which even psychology admits exist and which we believe must disintegrate or disappear with the death of the physical body. Has it, however, occurred to you that the major aspect of death with which a human being is ultimately concerned is the death of the personality? We are not here speaking in abstract terms, as do all esotericists when they work at the negation of quality or of the qualities which characterise the personal self. They speak of "killing out" this or that quality, of completely suppressing the "lower self," and similar phrases. Here we are speaking of the literal destruction, dissolution, dissipation or final dispersal of that beloved and well-known personal self.
It must be borne in mind that the life of a personality falls into the following stages:
1. Its slow and gradual construction over a long period of time. For many cycles of incarnations, a man is not a personality, he/she is just a member of the mass.
2. The conscious identification of the soul with the personality, this stage is practically nonexistent. The aspect of the soul which is concealed within the sheaths is for a long, long period dominated by the life of those sheaths only making its presence felt through what is called "the voice of conscience." However, as time goes on, the active intelligent life of the person is gradually enhanced and coordinated by the energy which streams from the knowledge petals of the egoic lotus, or from the intelligent perceptive nature of the soul on its own plane. This produces eventually the integration of the three lower sheaths into one functioning whole. The man is then a personality.
3. The personality life of the now coordinated individual persists for a large number of lives, and also falls into three phases:
a. The phase of a dominant aggressive personality life, basically conditioned by its ray type, selfish in nature and very individualistic.
b. A transitional phase wherein a conflict rages between personality and soul. The soul begins to seek liberation from form life and yet_ in the last analysis_ the personality is dependent upon the life principle, conferred by the soul. Wording it otherwise, the conflict between the soul ray and the personality ray starts and the war is on between two focussed aspects of energy. This conflict terminates at the third initiation.
c. The control by the soul is the final phase, leading, to the death and destruction of the personality. This death begins when the personality, the Dweller on the Threshold, stands before the
d. Angel of the Presence. The light of the solar Angel then obliterates the light of matter.
The "control" phase is conditioned by the complete identification of the personality with the soul; this is a reversal of the previous identification of the soul with the personality. This also is what we mean when speaking of the integration of these two; the two are now one. It was of this phase that St. Paul was speaking when he referred (in the Epistle to the Ephesians) to Christ making "out of two, one new man." It is primarily the phase of the final stages of the Probationary Path (where the work consciously begins) and its carrying forward to completion upon the Path of Nooship. It is the stage of the practical and successful server; it is that wherein the entire focus and output of the life of the man-w-c is dedicated to the fulfillment of hierarchical intent. The man begins to work on and from levels not included in the three worlds of ordinary evolution, but which nevertheless have their effects and their planned objectives within those three worlds [\ dense-physical, astral-emotional & desire-mental].
Death 6.3. The Significance of Integration
The emphasis laid by most teachers and aspirants is upon the integration of the personality and its correct orientation towards the world of spiritual values. It should be remembered that this is an earlier stage and rightly so. The integration of the mind, the emotional nature and the brain is the major characteristic of all advanced human beings_ the bad, the very bad, the good and the very good. It is, however, no sign of spiritual life, and is frequently quite the reverse. A "Hitler" or an ambitious person with a deeply selfish or cruelly directed life is a personality, with all the powers of his/her mind dedicated to evil purposes, with the emotional nature so constituted that it presents no obstacle to the furthering of these selfish intentions, and with a high-powered brain receptive to the plans and methods of the two vehicles, carrying out the behests of the personality.
We would point out that the majority of people are not personalities, no matter how glibly they may talk about their personalities. For example, the initial objective before the mass of aspirants and students is, first of all, to integrate the lower threefold man, so that they may become functioning personalities, prior to becoming functioning souls; the work is dedicated to the purpose of producing a conscious personality focus, whilst avoiding that cycle of incarnations wherein the personality is dedicated to lower and selfish ends. Students who are more advanced are dedicated to the purpose of producing a still higher integration of soul and personality, leading to that final integration which brings in the highest aspect of all, that of monadic life.
There are in the world today many truly integrated personalities. These, because soul and personality are integrated, can tread the Path of Accepted Nooship. This is a most hopeful development, if you could but realise its implications and significance, and the question arises as to how the others who are as yet only in the process of reorientation can develop an adequate personality integration. This they will never do if they overestimate themselves or depreciate themselves. Many are apt to regard themselves as personalities because of their natural self-will, or because they are psyientific students. They forget that a psyientific student is one who is in search of that which is hidden_ in their case of that hidden, integrating thread which will enable them to blend the three bodies and thus truly merit the name of personality. Some of them cannot become personalities during this life, but they can develop the mental concept of its possibility and its nature; they need to remember that "as a man[-w-c thinketh in his[/her] heart, so is he[/she]." It is not waste of time, but a very necessary process and one through which every Member of the Hierarchy has passed.
Study and meditation combined are the factors which all aspirants should employ if they seek to produce this needed integration and a consequent life of service. Thus the aspirant can test out both his/her point of integration and the extent of the serving quality produced by this integration. If aspirants would study their physical plane life with care, they would discover that they are either working automatically in response to physical plane conventional ideas of goodwill or of being kind, or they are working emotionally because they like to help, they like to be liked, they like to relieve suffering (owing to their hatred of the discomfort which suffering brings to them), they believe in following the steps of the Christ Who went about doing good, or because of a natural, deep-seated life tendency. This is a hopeful and finalising unfoldment.
Aspirants will eventually find out (when the physical and emotional phases of the integration are over) that there follows a phase of intelligent service, motivated in the first instance by mercy, then by conviction of its essentiality, then by a stage of definitely spiritual ambition, then by a submissive following of the example of the Hierarchy, and finally by the activity of the quality of pure love; this pure love increasingly expresses itself as the higher integration of soul and personality proceeds. All these phases of intention and of techniques are right in their own place, just as long as they have teaching value, and whilst the higher next phases remain vague and nebulous. They become wrong when they are perpetuated and carried on when the next stage is clearly seen but not followed. Ponder on this. It is of value to you to realise the true significance of these varying phases of integration, carried forward_ as they are_ under evolutionary law.
All these steps upon the way of integration lead to that culminating stage wherein the personality_ rich in experience, powerful in expression, reoriented and dedicated_ becomes simply the mediator of soul life between the Hierarchy and Humanity. Again_ ponder on this.
death 6.4. The State of Mind of the Soul
And whilst all these phases, stages and realisations are taking place in the life of the personality, what is the attitude of the soul upon its own plane? A consideration of this involves, first of all, a recognition of the three aspects of mind which are to be found upon what we call the mental plane:
1. The lower concrete mind, which is the attitude of thought held by the tiny aspect of the soul which was initially "put down" into manifestation at the time of individualisation. This_ during the long cycle of incarnations_ has become increasingly sensitive to its overshadowing Self. This overshadowing Self says to its incarnated aspect: "Having pervaded this entire universe with a fragment of myself, I remain." The pull of that overshadowing "remaining Self" is what draws the little fragment back to its originating source.
2. The Son of Mind, the soul, the product of the thought of the Universal Mind, the thinking, perceiving, discriminating, analysing Identity / spiritual Entity. This aspect of the One Life is characterised by pure mind, pure reason, pure love, and pure will. A "Lord of Sacrifice" Who, through incarnating experience, integration and expression, has undertaken the task of redeeming matter, and of raising substance into Heaven! These are familiar truths and ancient platitudes, but they still remain largely theory to you. You can test their theoretical nature by asking yourself: What am I doing, as a soul (if I function as a soul at all), to raise my matter aspect, my three vehicles and the substance out of which they are made, on to higher planes of expression?
3. The higher abstract mind which is to the soul what the lowest aspect of the soul, embodied in the knowledge petals, is to the concrete mind. This abstract mind is the lowest aspect of the Spiritual Triad.
Once integration has taken place between the personality and the soul, then the soul_ in its own body and nature and on its own plane_ can begin to attend to a higher integration or linking relation which it must eventually bring about between itself and the Spiritual Triad. Accomplishment upon a lower level ever makes possible accomplishment upon a higher. There is no true higher accomplishment until, step by step, the lower reflected aspect is mastered, used and recognised as an instrument for bringing about still higher activities.
The state of mind of the soul during the processes of lower integration can be briefly summarised as follows:
1. That of a complete disinterest during the earlier stages of the cycle of incarnation. Its "embedded aspect" (as it has been called) is quite adequate to the slow and tedious task of evolving the bodies, developing their characteristics and buying the bitter experience of blindness and ignorance. This period is by far the longest, and whilst it is proceeding the soul goes forward with its own life interest upon its own level of experience, upon its own ray and under the influence of the Master Who will eventually guide the thinking (through gladly accepted impression) of the developing personality. Forget not that this kingdom or this aggregate of souls is what the Christian calls the Kingdom of God and the psyience calls the spiritual Hierarchy of our planet. Remember also that the purpose of its aggregated life is to induce realisation in consciousness of the spiritual polarisation of the planetary LIFE.
2. As evolution proceeds, the three vehicles_ now created and developed_ become potent, and their vibration becomes strong enough to attract a measure of attention from the preoccupied soul. The first reaction is irritation.
Psyientific irritation is not crossness, as human beings express it, but response to contact_ a response which does not please. In other words, it is friction. You will, therefore, better understand the meaning of the statement that the last fetter which the Master casts off is irritation. The personality no longer attracts attention; friction therefore ceases, and there is nothing left but a pure channel through which spiritual energy can pour. Irritation, as you understand it, takes place when your personal, self-will, self-esteem, ideas and plans are infringed upon by those of another person. It is not this form of irritation which the Master casts off.
The second reaction is that of a meditation process / generation of power, later to be used in the three worlds to enhance soul energy within the form and to create the field of knowledge, peopled by the thoughtforms into which the personality will later venture. The soul is therefore preparing for its own reorientation towards Life and its expression in the three worlds, and not to the gaining of life experience.
3. When the personality becomes dominant, the soul introduces a new factor into the life of its reflection, the incarnating soul. It mobilises and focusses the energy of the soul ray, and by an act of the will brings it into direct contact with the ray of the personality. This has a reflex action on the rays of the threefold lower man, stimulating them, awakening them, and conditioning the etheric body so that the centres, through which the personality rays are pouring, and the head centre which is responsive to the soul ray, can become more active. The ajna centre, through which the personality works, intensifies its activity, and two things occur:
a. The personality life becomes increasingly potent and the man develops into an intense individual.
b. The head centre begins to exert an influence upon the ajna centre, and slowly and gradually upon the centre at the base of the spine. Self-will grows as do all the qualities.
4. The soul is now in what esotericists call "a process of reversal." This produces a great interest in its reflection in the three worlds, and three things then happen:
a. The lower concrete mind becomes subject to illumination from the soul.
b. The energy of the soul ray increasingly pours into the personality, intensifying its conflict.
c. The path of the man around the zodiac from Aries via Pisces to Taurus is reversed and he/she then proceeds anti-clockwise.
All these factors produce violent conflict upon the Probationary Path, which increases as the man-w-c steps upon the Path of Nooship. The potency of the personality, dominant and being dominated, is that which induces an intense karmic activity. Events and circumstances pile fast and furiously into the experience of the noo. His/her environment is of the highest quality available in the three worlds; his/her experience fluctuates between the extremes; he/she works off his/her karmic obligations and pays the penalty of past mistakes with great rapidity.
All this time, incarnation succeeds incarnation and the familiar process of death, intervening between cycles of experience, goes on. However, all the three deaths_ physical, astral and mental_ are carried out with a steadily awakening state of awareness, as the lower mind develops; the man no longer drifts_ asleep and unknowing_ out of the etheric, astral and mental vehicles, but each of them becomes as much an event as is physical death.
Finally the time comes when the noo dies with deliberation and in full consciousness, and with real knowledge relinquishes his/her various vehicles. Steadily the soul takes control, and then the noo brings about death through an act of the soul-will and knows exactly what he/she is doing.
death 6.5. The Elimination of the Personality Thoughtform
In dealing with this subject (and it can only be done very briefly) two things must be borne in mind:
1. That we are considering solely an idea in the mind of the soul and dealing with the basic fact of the illusion which has controlled the entire cycle of incarnation and so held the soul a prisoner to form. To the soul, the personality connotes two things.
a. The soul's capacity for identification with form; this is first of all realised by the soul when the personality is beginning to react to a measure of real integration.
b. An opportunity for initiation.
2. That the elimination of the thoughtform of the personality, which is consummated at the third initiation, is a great initiation for the soul on its own plane. For this reason, the third initiation is regarded as the first major initiation, since the two previous initiations have very little effect upon the soul and only affect the incarnated soul, the "fragment" of the whole.
These are facts which are little realised and seldom emphasised in any of the literature hitherto published. The emphasis up till now has been upon the initiations as they affect the noo in the three worlds. But we are specifically dealing with the initiations as they affect or do not affect the soul, overshadowing its reflection, the personality, in the three worlds. What we have said, therefore, will have little meaning for the average reader.
From the angle of the personal self, regarding itself as the Dweller on the Threshold, the attitude / state of mind has been inadequately portrayed as one of complete obliteration in the light of the soul; the glory of the Presence, transmuted by the Angel, is such that the personality completely disappears, with its demands and its aspirations. Naught is left but the shell, the sheath and the instrument through which the solar light can pour for the helping of humanity. This is true to a certain degree, but is only_ in the last analysis_ man's attempt to put into words the transmuting and the transfiguring effect of the third initiation, which cannot be done.
Infinitely more difficult is the attempt we are here making to depict the attitude and the reactions of the soul, the one self, the Master in the heart, as it recognises the stupendous fact of its own essential liberation and realises once and for all, that it is now incapable of responding in any way to lower vibrations of the three worlds, as transmitted to the soul by its instrument of contact, the personality form. That form is now incapable of transmission.
The second reaction of the soul, once this realisation has been focussed and admitted, is that_ having achieved freedom_ that freedom now conveys its own demands: 1. For a life of service in the three worlds, so familiar and now so completely transcended.
2. An overshadowing sense of outgoing love towards those who are, as yet, seeking
liberation. 3. A recognition of the essential triangle which has now become the centre of the conceptual life of the soul:
The soul now vibrates between the two points or pairs of opposites and acts as an invocative and evocative centre.
None of the above realisations may be registered in the brain consciousness or in the mind of the illumined personality. Theoretically, some dim vision of the inherent possibilities may be sensed, but the consciousness is no longer that of the serving noo in the three worlds, using mind, emotions and physical body to carry out behest and hierarchical intent, as far as may be. That has disappeared with the death of the personality consciousness. The consciousness is now that of the soul itself, aware of no separation, instinctively active, spiritually obsessed by the plans of the Kingdom of God, and completely free from the lure or the faintest control of matter-form; the soul is, however, still responsive to and immersed in substance-energy, and its higher correspondence is still functioning on the levels of the cosmic physical plane_ the buddhic plane, atmic plane, monadic plane and logoic plane.
What then must take place if the life of the soul is to be full and complete and so thoroughly inclusive that the three worlds form part of its area of awareness and its field of service? The only way in which we can make clear to you what the soul must do after the third initiation is to sum it up in two ways:
First: The soul now becomes a conscious creator because the third aspect _ developed and mastered through experience in the three worlds during the long cycle of incarnations_ has reached a point of perfected activity. Putting it technically: the energy of the knowledge petals and the energy of the love petals are now so actively fused and blended that two of the inner petals, surrounding the jewel in the lotus, are no longer acting as veils to that jewel. We are here speaking symbolically. Because of this happening, the death / the elimination of the personality is the first activity in the drama of conscious creation, and the first form created by the soul is a substitute for the personality. Thus an instrument for service in the three worlds is created. This time, however, it is an instrument with no life, no desire, no ambition and no power of thought of its own. It is only a sheath of substance, animated by soul life but_ at the same time_ responsive to and suited to the period, race and the environing conditions wherein the creating soul chooses to work. Think this statement out and emphasise the words "suited to."
Second. The soul then prepares itself for the coming fourth initiation. This is basically a monadic experience and results_ as you know_ in the disappearance / destruction of the soul vehicle or causal body, and the establishment, therefore, of a direct relation between the monad on its own plane and the newly created personality, via the antahkarana.
These two points are given to you for the first time in the sequential giving out of the psyientific teaching; hints have, however, prepared the way for these two facts. Information has also been given anent the mayavirupa through which the Master works and contacts the three worlds and which He deliberately creates in order to serve His purposes and plans. It is a definite substitute for the personality and can only be created when the old personality (built and developed during the cycle of incarnation) has been eliminated. We prefer the word "eliminated" to the word "destroyed." The structure_ at the time of elimination_ persists, but its separative life has gone.
If you will think clearly about this statement, you will see that a very complete integration is now possible. The personality life has been absorbed; the personality form is still left, but it persists without any real life of its own; this means that it can now be the recipient of energies and forces needed by the working initiate or Master in order to carry on the work or salvaging humanity. Students would find it of value to study the three "appearances of the Christ" as recorded in the Gospel story:
1. His transfigured appearance upon the Mount of Transfiguration. That episode depicts symbolically the radiant soul, and also the three vacated bodies of the personality, and hints also at a future building of a vehicle of manifestation. St. Peter says, "Lord, let us here build three huts" or tabernacles.
2. His appearance as truth itself (silent yet present) before the bar / judgment seat of Pilate_ repudiated by the world of men-women-children but recognised by the Hierarchy.
3. His radiant appearances after the resurrection initiation:
a. To the woman at the sepulchre_ symbolising His contact with Humanity.
b. To the two noos on the way to Emmaus_ symbolising His contact with the Hierarchy.
c. To the twelve noos in the upper chamber_ symbolising His contact with the Council Chamber of the Lord of the World at Shamballa.
You can thus see the factual nature of the results to which we earlier referred in this instruction. The noo who has eliminated (in the technical sense as well as in the mystical sense) the hold of the personality has now the "freedom of the Ashram," as it is called; he/she can move at will among his/her fellow noos and initiates. There will be nothing in his/her vibratory life or his/her quality which can disturb the rhythm of the Ashram; there will be nothing to call forth the "calming intervention" of the Master, as is frequently the case during the earlier stages of Nooship; nothing can now interfere with those higher contacts and spheres of influence which have hitherto been sealed to him/her.
A particular incarnation is not an isolated event in the life of the soul, but is a part and an aspect of a sequence of experiences which are intended to lead to one, clear, definite goal_ the goal of free choice and a deliberate return out of matter to spirit and eventual liberation.
There has been much talk among esotericists (particularly in the Eastern presentation of the Path to Reality) anent liberation. The goal held before the neophyte is liberation, freedom, emancipation; this, by and large, is the keynote of life itself. The concept is a transitting out of the realm of the purely selfish and of personal liberation into something much wider and more important. This concept of liberation lies behind the modern use of the word "liberty" but is far wiser, better and deeper in its connotation. Liberty, in the minds of many, is freedom from the imposition of any man's rule, freedom to do as one wishes, to think as one determines and to live as one chooses. This is as it should be, provided that one's wishes, choices, thoughts and desires are free from selfishness and are dedicated to the good of the whole. This is, as yet, very seldom so.
Liberation is much more than all this; it is freedom from the past, freedom to move forward along certain predetermined lines (predetermined by the soul), freedom to express all the divinity of which one is capable as an individual, or which a nation can present to the world.
There have been in the history of the past two thousand years, four great symbolic happenings which have sequentially presented (to those who have eyes to see, ears to hear and minds to interpret) the theme of liberation_ and not simply of liberty.
1. The life of Christ Himself. He, for the first time, presented the idea of the sacrifice of the unit, consciously and deliberately offered for the service of the whole. There had been other World Saviours, but the issues involved had not so clearly been expressed, because the mind of man-w-c had not been ready to grasp the implications. service is the keynote of liberation. Christ was the ideal Server.
2. The signing of the Magna Charta. This document was signed at Runnymede, during the reign of King John on June 15th, 1215, A.D. Here the idea of liberation from authority was presented with the emphasis upon the personal liberty and rights of the individual. The growth and development of this basic idea, mental concept and formulated perception falls into four phases or chapters: a. The signing of the Magna Charta, emphasising personal liberty. b. The founding of the French Republic with its emphasis upon human liberty. c. The Declaration of Independence and the Bill of Rights, determining national policy. d. The Atlantic Charter and the Four Freedoms, bringing the whole question into the international field, and guaranteeing to men-women-children everywhere in the world liberty and freedom to develop the divine reality within themselves.
The ideal has gradually become clarified so that today the mass of men-women-children everywhere know what are the basic essentials of happiness.
3. The Emancipation of the Slaves. The spiritual idea of human liberty, which had become a recognised ideal, became a demanding desire, and a great symbolic happening took place_ the slaves were freed. Like all things which human beings enact, perfection is nonexistent. The Blaq/Negro is not free in "the land of the free", and America will have to clean house in this respect; to put it in clear concise words, the U.S.A. must see to it that the Constitution and the Bill of Rights are facts and not a dream. Only thus can the inevitable working of the Law of Karma be offset. The Blaqz/Negroes are Americans, as well as the Wyte New Englanders and all other stocks which are not indigenous in this country, and the Constitution is theirs also. As yet the privileges it confers are withheld by those who are the slaves of selfishness and fear.
4. The Liberation of Humanity by the United Nations. We are participating in a great spectacular and symbolic happening and are watching it in process. The liberation of the individual has moved onward through the symbolic liberation of a section of humanity (the remnants of the first two races, the Lemurian and the Atlantean) to the liberation of millions of human beings, enslaved by the forces of evil, by millions of their fellow men-women-children. The ideal has worked through into a practical worldwide effort upon the physical plane and has demanded worldwide sacrifice. It has involved the entire three worlds of human evolution, and for this reason the Christ can now lead His forces and aid human beings to liberate mankind.
What has really been happening, therefore, in the lives of individuals, in the lives of nations and in the life of humanity? A tremendous move to put right most ancient evil, to offset consciously the Law of Cause and Effect by a recognition of the causes in the personal, national and international worlds which have produced the effects under which humanity today suffers.
The Law of Karma is today a great and incontrovertible fact in the consciousness of humanity everywhere. They may not call it by that name, but they are well aware that in all today's events the nations are reaping what they sowed. This great law_ at one time a theory_ is not a proven fact and a recognised factor in human thinking. The question "Why?" so frequently asked brings in the factor of cause and effect with constant inevitability. The concepts of heredity and of environment are efforts to explain existing human conditions; qualities, racial characteristics, national temperaments and ideals prove the fact of some initiating world of causes. Historical conditions, the relationships between nations, social taboos, religious convictions and tendencies can all be traced to originating causes_ some of them most ancient. Everything that is happening in the world today and which is so potently affecting humanity_ things of beauty and of horror, modes of living and civilisation and culture, prejudices and likings, scientific attainment and artistic expression and the many ways in which humanity throughout the planet colours existence are aspects of effects, initiated somewhere, on some level at some time, by human beings, both individually and en masse.
Karma is therefore that which man/woman_ the Heavenly Man in whom we live, humanity as a whole, mankind in groups as nations, and individual man_ has instituted, carried forward, endorsed, omitted to do or has done right through the ages until the present moment. Today, the harvest is ripe and mankind is reaping what it has sown, preparatory to a fresh ploughing in the springtime of the New Age, with a fresh sowing of the seed which will (let us pray/work and hope/vision) produce a better harvest.
The outstanding evidence of the Law of Cause and Effect is the Jewish race. All nations prove this Law, but we choose to refer to the Hebrew peoples because their history is so well known and their future and their destiny are subjects of worldwide, universal concern. The Jews have always had a symbolic significance; they sum up in themselves_ as a nation, down the ages_ the depths of human evil and the heights of human divinity. Their aggressive history as narrated in the Old Testament is on a par with present-day German accomplishment; yet Christ was a Jew and it was the Hebrew race which produced Him. Let this never be forgotten. The Jews were great aggressors; they despoiled the Egyptians and they took the Promised Land at the point of the sword, sparing neither man, woman nor child. Their religious history has been built around a materialistic Jehovah, possessive, greedy and endorsing and encouraging aggression. Their history is symbolic of the history of all aggressors, rationalising themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and finding some reason, adequate to them, to excuse the iniquity of their action. Palestine was taken by the Jews because it was "a land flowing with milk and honey," and the claim was made that the act was undertaken in obedience to divine command. Later, the symbolism gets most interesting. They divided into two halves: the Israelites with headquarters at Samaria, and the Jews (meaning two or three special tribes out of the twelve) locating around Jerusalem. Dualism ran through their religious beliefs; they were schooled by the Sadducees or the Pharisees, and these two groups were in constant conflict. Christ came as a member of the Jewish race and they renounced Him.
Today the law is working, and the Jews are paying the price, factually and symbolically, for all they have done in the past. They are demonstrating the far-reaching effects of the Law. Factually and symbolically, they stand for culture and civilisation; factually and symbolically, they are humanity; factually and symbolically, they stand as they have ever chosen to stand, for separation. They regard themselves as the chosen people and have an innate consciousness of that high destiny, forgetting their symbolic role and that it is Humanity which is the chosen people and not one small and unimportant fraction of the race. Factually and symbolically, they long for unity and cooperation, yet know not how to cooperate; factually and symbolically, they are the "Eternal Pilgrim"; they are mankind, wandering through the mazes of the three worlds of human evolution, and gazing with longing eyes towards a promised land; factually and symbolically, they resemble the mass of men, refusing to comprehend the underlying spiritual purpose of all material phenomena, rejecting the Christ within (as they did centuries ago the Christ within their borders), grasping for material good and steadily rejecting the things of the spirit. They demand the so-called restitution of Palestine, wresting it away from those who have inhabited it for many centuries; and by their continued emphasis upon material possession they lose sight of the true solution, which is that, symbolically and factually again, they must be assimilated into all the nations, and fused with all the races, thus demonstrating recognition of the One Humanity.
It is interesting to note that the Judah\Jews who inhabited southern Palestine, and whose chief city was Jerusalem, have succeeded in doing this and have fused with and been assimilated by the British, the Dutch and the French in a way that the Israelites, ruled from Samaria, have never done. We commend this to you for your consideration.
If the Jewish race would recall, therefore, their high symbolic destiny, and if the rest of humanity would see themselves in the Jewish people, and if both groups would emphasise the fact of human stock and cease thinking of themselves in terms of national and racial units, the karma of humanity would radically change from the retributive karma of the present to the recompensing good karma of the future.
Regarding this question from the long range vision (looking backward historically as well as forward hopefully), the problem is one to which the Jews themselves must make the larger contribution. They have never yet faced candidly and honestly (as a race) the problem of why the many nations, from the time of the Egyptians, have neither liked nor wanted them. It has always been the same down the centuries. Yet there must be some reason, inherent in the people themselves, when the reaction is so general and universal. Their approach to their direful problem has been one of supplication, or of distressed complaint, or of unhappy despair. Their demand has been for the Gentile nations to put the matter right, and many Gentiles have attempted to do so. Until, however, the Jews themselves face up to the situation and admit that there may be for them the working out of the retributive aspect of the Law of Cause and Effect, and until they endeavour to ascertain what it is in them, as a race, which has initiated their ancient and dire fate, this basic world issue will remain as it has been since the very night of time. That within the race there are and have been great, good, just and spiritual men-women-children is unalterably true. A generalisation is never a complete expression of the truth. But, viewing the problem of the Jews in time and space, in history and today, the points which we have made will bear careful consideration by the Jews.
What we have said in no way mitigates the guilt of those who have so sorely abused the Jews. You have a proverb, have you not? that "two wrongs do not make a rightwhite." The behaviour of the nations towards the Jews, culminating in the atrocities of the second quarter of the twentieth century, have no excuse. The law must inevitably work. Though much that has happened to the Jews originated in their past history and in their pronounced attitude of separativeness and nonassimilability, and in their emphasis upon material good, yet the agents who have brought the evil karma upon them equally incur the retributive aspect of the same law; the situation has now assumed the form of a vicious circle of error and wrong doing, of retribution and revenge, and in view of this the time must come when together the nations will confer upon this problem, and together they will cooperate to bring to an end the wrong attitudes on both sides. All karma of evil nature is solved by the presentation of an accepting will, a cooperative love, a frank acknowledgment of responsibility and a skillful adjustment of united joint activity to bring about the good of humanity as a whole, and not just the good of an individual nation or people or race. The Jewish problem will not be solved by taking possession of Palestine, by plaint and demand and by financial manipulations. That would be but the prolongation of ancient wrong and material possessiveness. The problem will be solved by the willingness of the Jew to conform to the civilisation, the cultural background and the standards of living of the nation to which_ by the fact of birth and education_ he/she is related and with which he/she should assimilate. It will come by the relinquishment of pride of race and of the concept of selectivity; it will come by renouncing dogmas and customs which are intrinsically obsolete and which create points of constant irritation to the matrix within which the Jew finds him/herself; it will come when selfishness in business relations and the pronounced manipulative tendencies of the Hebrew people are exchanged for more selfless and honest forms of activity.
The Jew, owing to his/her rays and point of development, is outstandingly creative and artistic. This he/she must recognise and not seek as he/she now does to dominate in all fields, to grasp all opportunities away from other people, and so better him/herself and his/her own people at the expense of others. Release from the present situation will come when the Jew forgets that he/she is a Jew and becomes in his/her inmost consciousness an Italian, an American, an African, a Britisher, a German, or a Pole. This is not so at this time. The Jewish problem will be solved by intermarriage; that of the Afriqan / Negro / Blaq will not. This will mean concession and compromise on the part of the orthodox Jews_ not the concession of expediency but the concession of conviction.
Let us point out also that just as the Kabbalah and the Talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of another grade), so the Old Testament is emphatically a secondary Scripture, and spiritually does not rank with the Bhagavad-Gita, the ancient Scriptures of the East and the New Testament. Its emphasis is material and its effect is to impress a purely materialistic Jehovah upon world consciousness. The general theme of the Old Testament is the recovery of the highest expression of the divine wisdom in the first solar system; that system embodied the creative work of the third aspect of divinity_ that of active intelligence, expressing itself through matter. In this solar system, the created world is intended to be the expression of the second aspect, of the love of God. This the Jew has never grasped, for the love expressed in the Old Testament is the separative, possessive love of Jehovah for a distinct unit within the fourth / human kingdom. St. Paul summed up the attitude which humanity should assume in the words: "There is neither Jew nor Gentile." The evil karma of the Jew today is intended to end his/her isolation, to bring him/her to the point of relinquishing material goals, of renouncing a nationality that has a tendency to be somewhat parasitic within the boundaries of other nations, and to express inclusive love, instead of separative unhappiness.
And what of the Gentile attitude? It is absolutely necessary that the nations meet the Jew more than half way when he/she arrives at altering_ slowly and gradually_ his/her nationalistic orthodoxy. It is essential that they cease from fear and persecution, from hatred and from placing barriers to cooperation. The growing anti-Semitic feeling in the world is inexcusable in the sight of God and man. We refer not here to the abominable cruelties of the obsessed German people. Behind that lies a history of Atlantean relationships into which it is needless for us to enter because we could not prove to you the truth of our statements. We refer to the history of the past two thousand years and to the everyday behaviour of Gentile people everywhere. There must be a definite effort upon the part of the nationals of every country to assimilate the Jews, to inter-marry with them, and to refuse to recognise as barriers old habits of thought and ancient bad relations. Men-women-children everywhere must regard it as a blot upon their national integrity if there is the appearance within their borders of the old duality_ Jew and Gentile. There is neither Jew nor Gentile; there is only Humanity. This war (1914-1945) should be regarded as having brought to a conclusion the ancient enmity between Jew and Gentile, and the two groups have now the opportunity to originate a newer and happier measure of living and a truly cooperative relation on either side. The process of assimilation will be slow, for the situation is of so ancient a date that habits of thought, customary attitudes and separative customs are well established and hard to overcome. But the needed changes can be made if goodwill directs the spoken word, the written presentation and the mode of living together. The Hierarchy sees no distinction. The Head of the Hierarchy, though not in a Jewish body at this time, achieved the highest spiritual goal for humanity whilst in a Jewish vehicle. The Hierarchy is also sending into Jewish bodies certain noos who will work with full intent at the changing of the situation. There are Jews today, a few in number, who do not think in terms of being Jews; who are not preoccupied with the Jewish problem to the exclusion of all else, and who are endeavouring to fuse all people into one humanity, thus bridging the gap.
Again, we say, that the Masters of the Wisdom see neither Jew nor Gentile, but only souls and sons / daughters of God.
In dealing with the subject of karma as a factor_ decisive and lasting in both disease and health_ one of the criticisms to which our approach is subjected is that we deal too much with generalities and that we give no specific and detailed analysis of particular diseases, particularly of the great basic diseases which today take such a toll of humanity and which are not fundamentally being curbed. We do not deal with their symptoms or their cure, and we indicate not techniques whereby they may be handled. This we feel is a criticism with which we should deal, so that you may proceed with your study under no misapprehension. This is an appropriate point at which to stop and meet this contention. Karma is necessarily a topic which is general and not specific; it is not yet accepted in the psyientific sense by the general public. It must be considered along broad lines until such time that the Law of Cause and Effect is accepted as a major conditioning factor in the human consciousness, not only on a large scale but in relation to individual lives. Of this Law, the public is yet, as a whole, ignorant.