karmic liabilities of the individual:

! ! ! = 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.


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.. 

We have already studied (perhaps without realising its implications) our first point under this heading. This concerns the karmic liabilities of the individual, emerging from the subjective vehicles and from the personality as a whole.

When we discussed the psychological causes of disease as they arise in the subtle vehicles in the three worlds or from the noo's tension as he/she endeavours to tread the Path, we were in reality concerned entirely with karma / the effect of the inner causes of events, equipment and circumstances upon the physical plane. We saw how the inner bodies, via the etheric body, conditioned the man-w-c's outer manifestation, and that disease or health was largely dependent upon them. They are the immediate karmic cause of physical plane existence. If the idea is then extended to include previous incarnations_ as must inevitably be the case_ then we arrive at the conclusion that the condition of these inner bodies, their limitations and their richness, their defects and their assets, and their general psychic and psychological tendencies are inherited from previous lives, and are therefore responsible for the present earthly situation. We have, consequently, simply pushed the causes of present day conditions still further back, and we could_ if we so desired_ enter a field of such intricacy and detail that nothing profitable would eventuate. The whole problem of the recovery of past incarnations is one of infinite possibility, and when we use this word "infinite" we immediately put the whole subject out of the control of the finite mind. We are then dealing with something which it is not possible to handle rationally.

Karma was, for infant humanity and for the undeveloped individual, a group matter. The man was a member of a group but without any thought as to the implications and the responsibilities entailed. Later, as the process of individualisation became more effective in character and purpose and more pronounced in temperament, karma became also more personal and definite, and the man in a position to make or work off more causes and effects. The personality not being thoroughly unfolded and integrated, the man was still involved in group life and the interrelations became more extensive. Later on, the personality became the conscious creator of its own causes and the conscious participator in the effects. Upon the Path, the karma of the chosen group, of the individual, and of those with whom the man chooses association through unity of spiritual purpose involves him/her, and another factor is added to the previous categories of karmic responsibility. Later still, karma in the three worlds is met, overcome and negated; at the same time karma connected with the initiating of causes through world service is added to that which the individual has already experienced, and he/she shares in the karmic responsibility of the Hierarchy itself. All these stages:

1. Elementary group karma_ of the primitive man-woman-child,
2. Individual karma of the self-conscious developing man,
3. Karma, related to the life of the noo,
4. Hierarchical karma,

must be added to the well known Karma of Retribution with which the noo is already familiar; to it must also be added national and racial karma, plus the educational karma which all noos bring upon themselves when they are desirous of entering an Ashram … to prepare for initiation.

There is also the Karma of Reward in contradistinction to that of Retribution; this is a type of karma oft forgotten, but one which will become better known in the coming world cycle. Humanity has worked off much evil karma, and the karma based on causes later to be initiated will not generate such dire effects as that of the past. Not all karma is bad, in spite of what man thinks. Much of it is necessarily punitive and distressing, owing to humanity's ignorance and low stage of development. When karmic retribution becomes acute and terrible, as it is in today's appalling world experience, it indicates that humanity has reached a point where consequences can be meted out on a large scale and with justice. Very little suffering is attached to karma where there is ignorance, leading to irresponsibility and complete lack of thought and there is attached to affairs but little true sense of guilt. There may be unhappy conditions and distressing circumstances, but the ability to respond to such conditions with commensurate pain is lacking; there is little mental reaction to the processes of karmic retribution. This should be borne in mind. The Aryan race [ found w/in EVERY planetary races now, however, so developed mentally and on a large scale that karma is truly horrible and agonising and can express itself through world conditions. At the same time, the present widespread distress indicates the extent and success of human unfoldment and is a most hopeful and promising sign. In this idea, you have the clue as to why the good, the holy and the saintly servers of the race carry_ in this world cycle_ such a heavy load of karmic ill.

It is consequently quite impossible in the scope of this data to deal more fully with this subject of karma as it produces the many types of human ills, including disease_ only one of its manifestations. The theme is too vast, too complicated and too widely diffusing in its effect. All that one can do is to posit the fact that past actions and reactions have established in previous lives such a karmic rhythm that today all the aspects of the lower nature are involved; and among the commonest and most ordinary effects, and one in which the great Law of Retribution takes effect, is that of disease. This is a point which healers and metaphysicians, so-called, should most carefully consider.


These carry the cause of all human difficulties, including ill health and disease_ individual, national and racial_ still further back to the very origin of creation itself. Karma demonstrates in those streams of energy and of primordial substance which pour into and through the created world, including the lower three worlds where work the lunar pitris and the elemental essences of all forms. This primordial karma (if we may so call it) is contributory to the existence of disease. We are told in the ancient books, to which the Masters have access, that the world is constructed of substance which is already tainted with the karma of a previous solar system.

It will be apparent to you that these streams of force, emanating from the Lords of the Seven Rays, are coloured, therefore, and "tainted"_ if we may use such a word_ by the limitations of these same great Beings; They are Gods, from our point of view, but in reality, Gods in the making, even though much nearer solar divinity than the most advanced human being is near to planetary divinity. They are the "imperfect Gods" spoken of in [ … ] and are the planetary Logoi of the sacred and non-sacred planets. If the great informing Lives of the planets within our solar system are imperfect, the effect of this imperfection must inevitably affect Their planetary creations, Their bodies of manifestation, and thus introduce a karmic condition over which the individual human being has absolutely no control, but within which he/she moves and which he/she shares. It is obviously impossible for us to elucidate this theme. All we can do or am permitted to do is to give you seven stanzas from one of the most ancient volumes in the world; it deals with the seven ray causes of imperfections in our planetary manifestations. To these should be added (if it were only possible) the stanzas which convey the significance of the defects emerging from astrological conditions and producing effects of a planetary nature and involving, therefore, the horoscope of our particular planetary Logos. But these are far too abstruse, elaborate and far-reaching in their theme, and can be studied and considered only when humanity has reached such a stage of intuitive development that men-women-children can "appreciate causes and effects as whole processes and can see both the beginning and the end in one flash of time in space." In these words the Master […] once summed up the matter when endeavouring to train a group of initiated noos in this mode of approaching vast subjects.

The "Book of Karma" has in it the following stanzas, and these can serve as an introduction to those dealing with the Seven Ray causes of inharmony and disease. To the intuitive aspirant some meaning will emerge, but he/she must ever bear in mind that all that we are attempting to do is to put into words_ unsatisfactory and quite inadequate_ stanzas concerning the conditioning factors in the equipment of those great Beings Whose life force (which we call energy) creates all that is, colours and shapes all manifestations within the worlds, and adds its quota of force to the equipment of every single human being. Every man appropriates this energy to the measure of his/her need, and his/her need is the sign of his/her development. The stanzas we have selected are from The Book of Imperfections. Part Fourteen:

"The seven imperfections issued forth and tainted substance from the highest sphere unto the lowest. The seven perfections followed next, and the two_ that which is whole and sound and that which is known as detail and unwholesome in an awful sense_ met upon the plane of physical life. (The etheric plane.) And there they fought, swinging into the conflict all that they were and had, all that was seen and all that was unseen within the triple ring. (The three lower worlds. Astral-emotional, desire-mental and dense physical) The seven imperfections entered the seven races of men, each in their own place; they coloured the seven points within each race. (The seven planetary centres, transmitting imperfect energy.)

The seven perfections hovered o'er each race, over each man within each race and over each point within each man-woman-child.

And thus the conflict grew from the outermost to the innermost, from the greatest One to the littlest ones. Seven the imperfections. Seven the perfect wholes; seven the ways to oust the dark of imperfection and demonstrate the clear cold light, the white electric light of perfect wholeness."

All that you can gain from the above, brother, is a concept of agelong conflict, of seven great energies which manifest as dualities and which produce when anchored within one body (whether that of a planet, a man or an atom) an area or cycle of distress, as it is called; this distress produces the evolutionary urge and is itself the cause of manifestation, whilst its effect (which is karma) is the liberation ultimately of the perfect and the good. These things are not easy to comprehend. It must be remembered that the seven imperfections are related to the sevenfold nature of the One in Whom we live and move and have our being, and that these seven imperfect energies hold within themselves the perfect will-to-good, more potent in the long run than the will-to-harm.

These energies pour through the seven centres of the planetary body and are_ as far as we are concerned_ the seven ray energies. In relation to the will-to-harm which can and does demonstrate as disease in all the four kingdoms in nature, you have the reason why we instituted, among the esoteric students for whom we have made ourselves responsible, the development of harmlessness. It is the major agent for the offsetting of karma. We will here give you Law IX. and thus complete a group of laws which, when followed, will be found essential to the curing of disease and the maintenance of health.


Perfection calls imperfection to the surface. Good drives evil always from the form of man in time and space. The method used by the Perfect One and that employed by Good is harmlessness. This is not negative but perfect poise, a completed point of view and divine understanding.

You will have noticed that what we have said in this connection removes the whole subject of disease into a distant world of origins_ a world into which man is as yet unable to penetrate. We face what many will regard as the more useful and practical part of the teaching anent this subject. It has never been our intention to deal with the pathology of disease or the symptoms of the many forms of ill health which ravage mankind. We seek mainly to lay the stress upon the subjective reasons for the majority of ills which attack the human frame. Our purpose is, however, sound. The overemphasis which people put upon disease is bewildering to the soul/thinker, for it places the transient, constantly changing dense-physical body/form-nature in a position of undue prominence, whereas_ from the angle of the soul/thinker_ the vicissitudes of the body are only of importance just in so far as they contribute to the enrichment of soul/thinker experience.

The factor that is of importance is the causes, initiated by man from life to life; these work out in the appearance of disease, in the emergence of some disastrous consequence in circumstance and in event, and in the general conditioning of some particular incarnation. It is with these causes that man must learn to deal, to recognise them, and to trace the conditioning energy to the appropriate eff ect, dealing primarily then with the task of negating the cause by the opposition of a trained will. Karma is not an inevitable, inescapable and dire happening. It can be offset; but this offsetting, particularly where disease is concerned, will include four lines of activity:

1. Determining the nature of the cause and the area in consciousness where it originated.

2. Developing those qualities which are the polar opposite of the effective cause.

3. Practising harmlessness so as to arrest the expression of the cause and to prevent any further implementing of the unfortunate condition.

4. Taking the necessary physical steps which will produce the conditions which the soul/thinker desires. These steps will include:
a. A mental acquiescence and an acceptance of the fact of the effect_ in the case which we are considering in relation to karma_ disease.
b. Wise action along the lines of orthodox medical procedure.
c. The assistance of a healing group or a healer for aid in inner spiritual healing.
d. Clear vision as to the outcome. This may lead to preparation for a more useful physical plane life or preparation for the great transition called death.

Envisioning the new life activities and attitudes which bring about the opposite conditions than those that brought about the present condition. But behind all wise thinking and wise activity must be the acceptance of the existence of certain general conditions which work out as physical ill health during this world cycle, and not only for the human kingdom but also for the three sub-human kingdoms. The Law of Imperfection exists because the Great Realities (to be found in all the phenomenal world) are likewise in process of development and of evolutionary unfoldment. Therefore, until They, as spiritual Beings, have developed "sublime control"_ as it is called_ over the substance of Their phenomenal forms, those forms will fall short of divine perfection. Disease is only a form of transient imperfection, and death is just a method for refocussing energy, prior to a forward moving activity, leading steadily and always towards betterment.

The comprehension of the seven stanzas which we now propose to give you will lead eventually to the isolation of the seven psychological causes of disease, inherent in the substance of all forms in this world cycle, because all forms are infused with the life energy of the "imperfect Gods." The seven Spirits", we are told in the Scriptures of the world, are "before the Throne of God"; this signifies that They are not yet in a position to mount the Throne, symbolically speaking, owing to the fact that They have not yet achieved complete divine expression. These Lords of the Seven Rays are greater and more advanced in the spiritual scale than are those great Lives who form the Council of the Lord of the World in Shamballa. They are the Representatives of the seven ray Energies Who inform the seven sacred planets but are not yet as divinely developed as They are. The problem of humanity in respect to imperfection is complicated, not only by the fact that the seven informing vitalising Energies are "tainted with imperfection," but also by the fact that the Lord of the World is Himself, from the angle of a Solar Logos for instance, far from perfect; this is the reason why our planet, the Earth, is not a sacred planet. We are told that Sanat Kumara is the divine prisoner of this planet, held here until the "last weary pilgrim has found his/her way home." This is His heavy karma even whilst it is an expression of His desire and of His joy; the "weary pilgrims" are the atoms (human or otherwise) in His body, and they are tainted with imperfection because of His imperfections; their self-initiated, synthesizing/complete "healing" will set the term for His release.

Bear in mind, therefore, that the stanzas_ seven in number_ now to be given, indicate the quality of the descending energies and the taints which these energies carry and convey to all forms which are vitalised by the life of our planetary Logos.

1.4. Causes of Inharmony and Disease

I. "The Great One set Himself to follow by Himself alone His chosen path. He brooked no interference. He hardened in His courses. From plane to plane, this hardening proceeded; it grew and stiffened. His will was set, and crystal-like, brilliant, brittle and hard. The power to crystallise was His. He brought not will-to-live but will-to-die. Death was His gift to life. Infusion and diffusion pleased Him not. He loved and sought abstraction."

As far as we can understand the significance of this stanza in relation to our theme of disease, the imperfection of this divine energy produces a peculiar attitude which expresses itself in the power to crystallise, to harden, to bring about attrition and cause the great abstracting process which we call death. Other results are the many crystallising processes going on in the physical form, all atrophying processes, and old age.

II. "The Great One poured His life throughout all parts and every aspect of manifestation. From the centre to the periphery and from the periphery to the centre He rushed, carrying abundance of life, energising all forms of Himself, producing excess of movement, endless extension, abundant growth and undue haste. He knew not what He wanted because He wanted all, desired all, attracted all and gave to all too much."

The imperfection of this great energy with its building, vitalising and cohering potency, was and is the power to overstimulate, to produce accretion, to pile together, to build too many forms, to attract too many atoms and to bring about those conditions which lead to what has been called (esoterically) "the suffocation of the life"_ another form of dying, but dying this time as a result of excessive vitality, affecting the blood stream, producing building within the forms already built, and frequently creating an etheric vehicle which is too potent for the outer exoteric physical form. Other results are, for instance, the appearance of tumors, of cancers, of growths, and the overdevelopment of bodily aspects, overlarge organs and supernumerary bodily parts.

III. "The Great One gathered here and there. He chose and He rejected. This power He refused and this power He accepted. He had no purpose linked to the six purposes of His six Brothers. He acquired a form and liked it not; threw it away and chose another. He had no settled point or plan but lived in glamour and liked it well. He smothered both the good and the bad, though using both. Excess in one direction could be seen and starvation in another. Both these extremes governed His choice of living substance, He threw together those that suited not each other, then saw the end was sorrow and deceit. Patterns He made, but purpose suited not. He gave up in despair."

The main effect of this imperfect "maneuvering" and manipulation, as it has been called, is largely astral in nature, producing consequent physical ill health and the undesirable effects (see list). It is because this third ray energy is the energy of substance itself that its imperfections demonstrate profusely in the human tendency to disease. Glamour results from the excessive use of this third ray energy for selfish and personal ends and manifests primarily upon the sixth or astral plane. As a result of this manipulation of desire, and the wild maneuvering for its satisfaction along material lines, you have such diseases as the gastric and intestinal disorders and the various stomach troubles which devastate civilised humanity_ far more than the savage races. Certain brain disorders also are effects, and low vitality.

IV. "The Great One fought and entered into combat. All that He met appeared to Him a subject for display of power. Within the fourth He found a field of battle and settled down to fight. He saw the right and knew the wrong and vibrated between the two, fighting first one and then the other, but missing all the time that midway point where battle is not known. There harmony, ease, rest and peaceful silence will be found. He weakened all the forms which used His strength and power. Yet all the time He sought for beauty; searched for loveliness; and yearned for peace. Despair overtook Him in His courses, and with despair the will-to-live could not survive. Yet all the time the loveliness was there."

Here we have a strong indication as to the reason why humanity (the fourth kingdom in nature) succumbs with such rapidity and such ease to disease. The conflicts to which humanity is so constantly summoned, both in group form and as individuals, lead_ until understood and used as a means to triumph and progress_ to a condition of constant devitalisation. Where this is present, resistance to disease fades out and practically all forms of ill health and bodily ills become possible. Diffusion of energy leads to a constant lessening of this resistance. As a result you have debility, quick and bad reaction to the disease indigenous in the planet itself, and a rapid taking on of infections and of contagious diseases. It is this energy which lies behind what we call epidemics, and influenza is one of its main expressions.

V. "The Great One arose in His wrath and separated Himself. He swept aside the great dualities and saw primarily the field of multiplicity. He produced cleavage on every hand. He wrought with potent thought for separative action. He established barriers with joy. He brooked no understanding; He knew no unity, for He was cold, austere, ascetic and forever cruel. He stood between the tender, loving centre of all lives and the outer court of writhing, living men. Yet He stood not at the midway point, and naught He did sufficed to heal the breach. He widened all cleavages, erected barriers, and sought to make still wider gaps."

It has been most difficult to describe the nature of the imperfection of the energy of the Lord of the fifth ray. In the activity of this energy which demonstrates primarily upon the fifth or mental plane will be found eventually the source of many psychological disorders and mental trouble. Cleavage is the outstanding characteristic_ cleavage within the individual or between the individual and his/her group, rendering him/her anti-social. We have dealt with this in an earlier part of this data and need not further enlarge upon the difficulties here. Other results are certain forms of insanities, brain lesions and those gaps in the relation of the physical body to the subtle bodies which show as imbecilities and psychological troubles. Another form of disease, emerging as a result of this fifth ray force is migraine, which is caused by a lack of relationship between the energy around the pineal gland and that around the pituitary body.

VI. "The Great One loved Himself in others and in all forms. On every hand, He saw objects of His devotion and ever they proved to be Himself. Into these others He ever poured Himself, asking response and never getting it. Surely and with certainty the outlines of the forms so loved were lost, grew dim and disappeared. The objects of His love slowly faded out. Only a world of shadows, of mist and fog remain. And as He looked upon Himself, He said: Lord of Glamour, that am I, and the Angel of Bewilderment. Naught is clear to me. I love yet all seems wrong! I know that love is right and the spirit of the universe. What then is wrong?"

Curiously enough, it is the potency of this sixth ray force (as it feeds desire) which is responsible for much of the ills and diseases of humanity which are based upon the misuse of the mission and function of sex. Desire, bewilderment, weakness, perversions and the one-pointed development of sexual and other satisfactions grow out of the misuse of this energy. The bewilderment growing out of desire leads to a violently demanded satisfaction and the taking of those steps_ some right and some wrong_which lead to satisfaction. The results cover a wide field, all the way from sadistic cruelty and lust to those marriages which are based on physical desire and to those conditions which lead to the many forms of sexual disease. A clue to this whole world-wide problem lies in the words of an ancient writing which says that "the imperfection of the Lord of the Sixth Ray opened the door to an erroneous marriage between the poles."

VII. "The Great One gathered to Himself His forces and affirmed His intention to create. He created that which is outer and can be seen. He saw His creations and liked them not and so withdrew His attention; then the creations He had made died and disappeared. He had no lasting success and saw naught but failure as He travelled on the outer path of life. He comprehended not the need of forms. To some He gave an over-plus of life, to some too little; and so both kinds died and failed to show the beauty of the Lord who gave them life but failed to give them understanding. He knew not then that love sustains."

The effects of this ray force are most peculiar and will be a great deal more prevalent than heretofore, as this ray is now coming into power. It is this energy which is largely responsible for infections and contagious diseases. The keynote of the work of the seventh ray is to bring together life and matter upon the physical plane. This, however, when viewed from the angle of imperfection, is a bringing together (if you can understand the implications) of Life, the lives and the general livingness of the creative process. This is symbolised by the promiscuity and the endless moving interplay of all life within all lives. The result is therefore the activity of all germs and bacteria within the medium which will best nurture them.

These are abstruse and difficult concepts, but they should be pondered upon, and deep reflection will lead to understanding. All disease and ill health are the result of the activity or the inactivity of one or other of the seven types of energy as they play upon the human body. All physical ills emerge out of the impact of these imperfect energies as they make their impact upon, enter into and pass through the centres in the body. All depends upon the condition of the seven centres in the human body; through these the impersonal energies play, carrying life, disease or death, stimulating the imperfections in the body or bringing healing to the body. All depends, as far as the human being is concerned, upon the condition of the physical body, the age of the soul/thinker and the karmic possibilities.

We would ask you not to misinterpret the significance of the word "imperfection" which we have used so constantly in relation to the great Beings Who express a divinity unattainable by humanity at any time upon this particular planet. You must bear in mind that this solar system is the second, and that in the first solar system the emphasis was laid upon intelligent materiality; the goal of the highest initiate was to attain complete control over matter, to unfold the mind principle and to evidence a definite materialism. In these so distant aeons that marked attainment, whereas in this solar system it marks defeat for humanity. This system, including all the planets along with our Earth, has a different goal, and the second divine aspect, that of love, has to be manifested, and manifested through the medium of matter impregnated with the qualities developed in system one. What was perfection at that time is not so now. Therefore, the Great Beings which are the sumtotal of all that is, are working through and in substance, which is already tinged or tainted with that which must be left behind and subjected to no further unfoldment.

These are the imperfections which we are considering_ the seven aspects of intelligent materiality; it is here that disease has its seat and expression. We are told that the physical body is not a principle; in the last solar system it was. In this, the principles are different and it is in the clash between what is and what will be (what wills-to-be) that we have, upon the physical plane, the causes of disease and death. Ponder on these matters and bear in mind that you must see the picture upon a large scale, as large a scale as possible, if there is to be a true understanding of some of the causes of physical ills and disease. So one must strive to be that which wills to be, the future and not the past.


1.4. Karma.

We have already suggested to you that the entire question of karma is as yet imperfectly comprehended. A great Law of Cause and Effect exists, but one particular aspect of it has never been emphasised, and the knowledge of humanity on the subject of karma is very elementary. Karma has always been interpreted in terms of disaster, and consequences that are painful, of error, of penalty, and of evil happenings, both for the individual and for the group. Yet, such is the beauty of human nature, and much that is done is of such a fine quality and so selfless and so happily oriented, that the evil is frequently offset by the good. There is everywhere, little as it may be realised, an abundance of good karma of a potency (under the same Law) equal to that which is regarded as bad. Of this, small mention is ever made. This good karma brings into activity forces which may work out as healing energies in any specific case. Upon these energies for good, which have been earned and are operating, the healer can always count. This is our first point. Ponder upon it.

Karma is a determining factor, but unless a healer is an advanced initiate and so able to work effectively and intelligently on the causal levels whereon soul/thinkers dwell, it is impossible for him/her to decide whether any specific case will yield to healing treatment or not. Therefore, the healer or practising noo assumes in his/her mind the possibility of cure (which may be possible or not) and of the patient's good karma, and proceeds to apply all possible aid. This is our second point.

Our third point is to suggest to you and to all engaged in the healing art that much of the so-called disaster, involved in disease and in death (particularly the latter) is to be found in a wrong attitude toward death, and to an overestimation of the beneficence of form life. The release of a soul/thinker through disease and death is not necessarily an unhappy occurrence. A new and better attitude to the phenomenon of death is essential, is possible and near. Upon this we need not here enlarge. But we do seek to give you a new slant on the subject of sickness and of death.

Will you be astonished also if we state that under the Law it is quite possible to "interfere with karma"? The great Laws can be transcended and frequently have been in the past, and increasingly will be in the future. The Law of Gravitation is frequently offset and daily transcended when an aeroplane is in flight. The energy of faith can set in motion superior energies which can negate or retard disease. The whole subject of faith, and its vital significance and potency, is as little understood as is the Law of Karma. This is a tremendous subject, and we cannot further enlarge upon it. But we have said enough to offer you food for thought.

As regards the lengthening of the span of life during the past century of scientific attainment, we would point out that true techniques and the possibilities of organised soul/thinker action are always parodied and falsely demonstrated on the physical plane by the earlier scientific activities which are right in motive but which are only a symbol, on the outer sphere of life, of coming and usually future soul/thinker action. The life span will eventually be shortened or lengthened at will by soul/thinkers who consciously serve, and use the mechanism of the body as the instrument whereby the Plan is served. Frequently, today, lives are preserved in form_ both in old age and in infancy_ that could be well permitted liberation. They serve no useful purpose and cause much pain and suffering to forms which nature (left to him/herself) would not long use, and would extinguish. Note that word. Through our overemphasis on the value of form life, and through the universal fear of death_ that great transition which we must all face_ and through our uncertainty as to the fact of immortality, and also through our deep attachment to form, we arrest the natural processes and hold the life, which is struggling to be free, confined to bodies quite unfitted to the purposes of the soul/thinker. Misunderstand us not. We desire to say naught that could place a premium on suicide. But we do say, and we say with emphasis, that the Law of Karma is oft set aside when forms are preserved in coherent expression which should be discarded, for they serve no useful purpose. This preservation is, in the majority of cases, enforced by the subject's group and not by the subject him/herself_ frequently an unconscious invalid, an old person whose response apparatus of contact and response is imperfect, or a baby who is not normal. These cases constitute definite instances of an offsetting of the Law of Karma.

The soul/thinker, through alignment, enters into a right use of time; or rather the brain, which is the only time-conscious factor in man, is no longer the dominant attribute; the mind, as the agent of the soul/thinker (whose consciousness is inclusive of the past, present, and the future), sees life and experience as it truly is. Death, therefore, is referred to as an episode, and as a transitional point in a vast series of transitions. When this attitude of the soul/thinker is grasped, our entire technique of living, and incidentally of dying, is utterly altered.

In conclusion, however, and in apparent but no real negation of all that we have said above, let us repeat that the healer will give of his/her best to the one he/she seeks to heal. Having no clairvoyant power in the majority of cases, and being time-conscious and under the influence of karma, he/she will do his/her utmost along the lines of his/her own training and in accordance with the instructions given in this treatise. We suggest that you grasp that the objective before any healer at this time and at this given point in the evolutionary unfoldment of the race is the need, when so asked, to aid in the bringing about of health to the body and its sustained experience in life. You need also to realise that much that is believed, accepted and taught by the metaphysicians today is based on wrong premises, such as the nature of matter, the time equation, the value of form existence, and the fear of death. Seek to eliminate these attitudes from your consciousness, and you will arrive at a truer perspective as to the healing art.

Later, in a few years' time, we can probably begin to deal with specific cases. We seek, however, at this time to hold you to wide generalisations, and to basic laws and propositions, and not to cloud the issues with purely physical plane occurrences, temporary or chronic, or with death and destiny.

No request for real aid must ever be refused, however. A deaf ear must not be turned to trouble, either physical, mental or psychological. But we would call to your attention the fact that success in healing may not always mean release from disease and the so-called physical cure of the patient. It might simply involve, if physically successful, the postponement of the plan of the soul/thinker for the person. Success might mean the correction of wrong inner attitudes, of erroneous lines of thought, and at the same time leave the physical body as it was. It might mean the placing of the patient (through wise teaching and patience) en rapport with his/her soul/thinker and the consequent reorienting of the life to the eternal verities. It might consist in the proper preparation of the person for the tremendous purpose which we call Death, and thus bring about the relief of pain in this way.


1.5. Some Questions Answered

Most questions asked by the neophyte would remain unasked if he/she had more patience and understood better what he/she was studying. Beginners need to await developments in themselves and expand their consciousness normally under instruction. However, the teacher may invite the asking of questions and for reasons:

1. Because where a group is involved and the members are very intelligent, through their questionings they could make much progress in learning to know and understand each other. Threads of intercourse could be set up which would link them more closely together.

2. Because through the questions, the teacher himself can enter into a closer rapport with the students' viewpoint. For example, ourselves, and the Western point of view as regards the healing art.

Forget not that, in the last analysis, such is our background and training, that we may know profoundly more about the healing art than you do and about the energies which constitute the human body, but your point of view, your terminologies, and your attitudes of mind are still somewhat foreign to us. Your questions would help us to understand your background and your limitations, and so enable us to aid you with greater intelligence.

3. Because asking of intelligent questions is the psyientific method of focussing the mind, of synthesising knowledge, and of becoming aware of the field of inquiry, and of possible expansions of consciousness.

1.6. Karma/On the Nervous System.

In the right understanding of the relationship of the etheric or vital body (with its major and minor centres and its network of nadis) to the nervous system of the human body, two great aspects of soul/thinker activity can be grasped.

First, that aspect of soul/thinker life which enables the soul/thinker to motivate and force into incarnation and activity the physical mechanism, the body, through the galvanising activity of what we call Life.

Second, that aspect of soul/thinker life which preserves the physical vehicle in health through the free play of the pranic currents. The above is an attempt to express a great truth in as simple a fashion as possible. The true significance of the above statement embodies the next great step in the field of true psychology and of healing. The whole subject is profoundly interesting.

The general situation in this connection might be outlined very briefly as follows:

A human being is a combination of various types of force. There is the force or energy of matter itself which might be regarded as the energy aspect, in its totality, of the cells or atoms of the body. The word "cell" itself suggests, in its usual connotation, an imprisoned life, and life and energy are, for the esotericist, synonymous terms. This is the third aspect of divinity, expressing itself in humanity. There is also the dual energy which the soul/thinker embodies or transmits; this might be likened to two streams of energy, which merge and blend to form one stream when detached from the body, and which divide into two when they enter into matter and form. They bring to matter, or to the aggregated cell lives, the contribution of quality_ consciousness and pure life. It might be stated also that:

a. The stream of life-energy finds its way to the heart, the physical heart, and there (via the physical permanent atom) it energises coherently the entire physical body, using the blood stream as its major agency and channel of contact and communication between this central powerhouse of life and the periphery. As we well know, the blood is the life. This life activity is the factor which gathers together and holds in form all the living atoms and cells of the body. When that life thread is withdrawn by the soul/thinker at death, the living atoms separate, the body falls apart and disintegration ensues, with the atomic lives returning to the reservoir of power, to the bosom of living matter from whence they came.

b. The stream of energy which conveys the soul/thinker quality of intelligence, plus love-wisdom, and which constitutes what we understand as the consciousness, with its powers to contact, to sense and to rationalise, only penetrates as far as the physical brain. There this second aspect concentrates itself or anchors itself in the region of the pineal gland. From there in ever increasing potency, as the processes of incarnation and experience are pursued, the soul/thinker begins to control, galvanise into purposeful activity, and to use the physical body. Remember that, to the soul/thinker, the body is only its response apparatus on the physical plane and a medium of expression.

It might also be pointed out, as a third necessary statement, that the soul/thinker pours its consciously directed energy into the dense physical body through the medium of the etheric or vital body. This instrument is composed of:

1. Seven major centres of force and forty-nine minor centres. The major centres are found in the head and up the spinal column. The minor centres are to be found scattered all over the body.

2. The etheric network which is composed of streams of energy, connects all the centres into two systems_ one major and one minor_ and radiates out from these centres all over the entire body.

3. The nadis are infinitesimally small threads of energy or force fibres which radiate out from every part of the network and underlie every part of the triple nervous system. They are found in their millions, and produce the sensitive response apparatus through which we work and of which the mechanism of the five senses is one of the externalisations.

The controlling power station will be found to vary according to the point in evolution reached:

1. Low-grade humanity uses the solar plexus as the point where the basic energy is localised temporarily. There will also be found a slight activity in the ajna centre.

2. Average humanity works partly through the solar plexus centre but largely through the ajna centre and the throat centre.

3. High-grade human beings, the intelligentsia and world aspirants use the head centre, plus the ajna centre, the throat, heart, and solar plexus.

Finally it might be said that the physical apparatus which is the direct result of the inner activity of the centres, network and nadis, is the heart, the endocrine system and the brain. Into this general plan, very sketchily outlined above, all ancient medicine (particularly the Tibetan, the Chinese, and the Hindu), with our modern western science, fits. The correlation of the western and eastern techniques still remains to be made, and much will be gained thereby. Further than this we cannot here enlarge, but the above will suffice to show that the methods which you may discover in your reading (and their name is Legion) can all be brought into relation to this general scheme of energy processes in the human body.

1.7. On Diet.

No set diet could be entirely correct for a group of people on differing rays, of different temperaments and equipment and at various ages. Individuals are every one of them unlike on some points; they require to find out what it is that they, as individuals, need, in what manner their bodily requirements can best be met, and what type of substances can enable them best to serve. Each person must find this out for him/herself. There is no group diet. No enforced elimination of meat is required or strict vegetarian diet compulsory. There are phases of life and sometimes entire incarnations wherein an aspirant subjects him/herself to a discipline of food, just as there may be other phases or an entire life wherein a strict celibacy is temporarily enforced. But there are other life cycles and incarnations wherein the noo's interest and his/her service lie in other directions. There are later incarnations where there is no constant thought about the physical body, and a man-w-c works free of the diet complex and lives without concentration upon the form life, eating that food which is available and upon which he/she can best sustain his/her life efficiency. In preparation for certain initiations, a vegetable diet has in the past been deemed essential. But this may not always be the case, and many noos prematurely regard themselves as in preparation for initiation.

1.8. On the Spleen.

The spleen is the most important agent of the life force, but it is the life force inherent in matter itself, independently of form. It is therefore closely related to the planetary physical body. It is the externalisation of a very important centre.

There are three centres in the body (with allied externalisations) which are basically essential to life.
1. The heart centre and the physical heart itself. In these the life principle (the Spirit aspect) is located. Life and Spirit are one.
2. The head centre and the brain in which the consciousness principle (the Soul/thinker aspect) is located.
3. The pranic centre and the spleen, in which the life of matter itself (the Matter aspect) is located.

You must bear in mind that the dense physical body is not a principle. It is atomic matter which is held in form by etheric substance, under the control of the soul/thinker. It is automatic in its response, and reacts to the outer world of impacts and inner impulses, but has no initiatory life of its own. It is composed of units of energy, as is all else in nature, and has its own individual life; its focus for the distribution of energy for this life is the spleen.

In the spleen, the negative life of matter and the living energy of the positive etheric body, are brought together, and then a "spark," as it is called, is made between the inner living bodies of man (through the medium of the etheric body) and the physical plane. It is a reflection on the lowest rung of the evolutionary ladder, as far as man is concerned, and corresponds to the relation of soul/thinker and body or on a higher turn of the spiral_ of spirit and matter.

1. A harmonious distribution of forces varies in its arrangement and consequently in its outer effect not only according to ray types but according to the age of the soul/thinker, and the individual status upon the Path. There is a difference in this arrangement in the subtle bodies of the probationary noo and of the accepting noo, and of the accepted noo and for each grade upon the path of initiation. This arrangement is brought about in three ways or is subject to three forms of developing influences.

a. Through the life of aspiration, as registered in the physical brain consciousness.

b. Through the spontaneous awakening of the centres and in their right geometrical progression. This we have referred to in some of our books, but more cannot be given as it is one of the secrets of the first initiation. The rearranging and the readjustment proceeds during the whole period of the Path, technically understood.

c. Through the decentralisation of the whole inner conscious life. The server becomes:
1. The mystical extrovert.
2. The "one who steps aside from the centre."
3. The "one who lives upon the periphery of the heart."
4. The "one who hovers over the central lotus."
5. The "distant one who sees from far away, yet lives within the form of all that is."

A study of these descriptive phrases may give you the clue to the right distribution of energy.

2. The second question is somewhat answered in the above brief statement. We are doing what we can in our personal instructions* to all of you to bring about two things:

a. Clear the field of the personality life so that the higher energies can have freer play.

b. Bring about those conditions and orientations which will produce harmony within, and consequently and equally, harmonious relations without. We would remind you, however, that the inner harmony of one brother in a group may not be adequate to produce harmony in another brother or in the group.

3. Blood transfusion is symbolic of two things: First, that the blood is the life, and secondly, that there is but one Life permeating all forms, and therefore transferable under right conditions. It is also a synthetic [Law of synthesis, wsw] act of service. Ponder on this.

4. Your question gives us an opportunity to point out that even an understanding of, and interest in, the ray types (as represented for instance in a group) may itself lead to a subtle separative attitude. There is no necessity for any Son of God in incarnation upon the physical plane or in the three worlds to "transfuse" his/her ray quality into his/her brother. These ray qualities are shared by all alike, and a brother's own soul/thinker_ differing in no way from another soul/thinker_ will effect the needed transmutation or transfusion into the personality life. One may facilitate the process by providing those conditions of harmony and peace wherein a brother is faced with as few contrary attitudes as possible, and where the interplay of love may produce an effective stimulation. But this is not transfusion. What exists in you exists in all, and the love quality (above all other qualities) is the dominant characteristic of all rays.

5. This question is not only one of the mysteries of the psyientific sciences, but it is of far too vast a nature in its implications and too complicated a problem for us to deal with in this place.

6. The relationship of the two Masters mentioned can be studied in two ways:

a. Through a consideration of the effective working relation which exists between the groups of noos working under Them.

b. Through a study of those people (and they are many) who have a first ray personality and a second ray ego, or vice versa.

In the last analysis, brother, we bring about the correct distribution of force, leading to harmonious relations, when we seek to live selflessly. For the probationer, this means an imposed selfless activity upon the physical plane. For the accepted noo, it involves a life free from all selfish, self-centered emotion, and of these self-pity and self-dramatisation are outstanding examples; for the initiate it means a mental attitude which is devoid of selfish thought, and free from the dramatisations in thought of the ego.

1.9 On Suffering

Suffering, in the last analysis, is only possible when the soul/thinker is identified with the body, or rather, when the spiritual aspect of the soul/thinker (in the body) is identified with the animal soul/thinker, which informs and vitalises the form and constitutes its temporary life. During unconsciousness, the animal soul/thinker is aware of pain and suffering, and those who nurse and watch know this well, but there is no real pain or true distress because the real man, the spiritual soul/thinker, has been driven away either by excessive pain (as in true unconsciousness) or by narcotics.

The suffering of the soul/thinker, when the personality goes astray, is only a symbolic form of words. There is no pain or true suffering, and frequently no knowledge of the happening, for the vibration is not high enough to penetrate into that high plane where dwells the soul/thinker. Where, however, there is such knowledge, the soul/thinker experiences, if we might so express it, a sense of lost opportunity, and therefore a sense of frustration, but it is not more than that, for the patience of the soul/thinker, as of the Hierarchy, is illimitable. Just because we speak symbolically and say the soul/thinker suffers, you must not interpret it in ordinary terms.

The suffering of Christ or of the planetary Logos or of God Himself, is not comprehensible in terms of personality reaction. We use the words, but they really mean "detached and isolated identification." Does that convey aught to you, brother / sister?

Wrong identification is the cause of pain and leads to suffering, distress and various effects. Right identification leads to understanding and comprehension of the psychological attitudes of the sufferer, but to no true pain or distress as we normally understand it.

1.10 On Planetary Energy.

The sumtotal of energy remains the same for as long as a planet persists, with its forms and life expression. It is part of the great storehouse of energy. It is the use and the effect of this energy, as it is appropriated by a form or forms of some kind, which we note as it is attracted from its own place to a place where normally it would not be functioning. There it creates situations and produces difficulties which are closely connected with a man's karma and destiny. There is a great abstracting energy which we call Death, whose influence at a given time proves more potent than the united influences of the body atoms and cells. It produces the tendency to withdraw and finally to abstract the soul/thinker energy which avails itself of these potencies in the process of discarding a vehicle on some plane or another. It might be said that the seeds of death (the germ of death) are latent in the planet and in the forms. When powerful enough to be recognised, we call them germs, but this connotes a definite stage of almost tangible proof. When unduly potent, they produce acute disease and consequent death; when more feeble in effect, we call them illness and note their purificatory effect. These contaminations (as they can be called, though it is by no means a good name) are only such when that aggregate of energies which we call a man is brought in contact with these contaminating influences or types of ancient energies, and the reaction or the response is, from the angle of the comfort of the physical body, bad.

1.11 On Transmutation of Desire.

The point to be borne in mind is that desire dominates and controls action when the life force is focussed in the desire nature, as it predominantly is with the majority of people. But planned mental control is only possible when the life is focussed on the mental plane. When this is the case, desire will not require suppression, because the power of the focussed attention will be elsewhere and there will consequently be no furious desire to suppress. Suppression is an effort by the man focussed in the astral body to bring in the will aspect of the mind. But this he/she seldom does. The desire may pass off through the intense effort the m-w-c is making to achieve some mental consciousness, but no suppression takes place really, nor is the will evoked. When a mans life is run and controlled by the mind from mental levels, then transmutation does take place; transmutation (whereby the astral nature is changed and altered) may be of a spiritual nature or simply of an expedient nature. Desire may be transmuted into spiritual aspiration or into an attitude which is in conformity to the will of the mind which is expressing it. Hence the necessity for careful analysis of motive and of objectives.