Issues of INTEGRATION
One of the first things which happens when a man has succeeded in healing certain cleavages is the recognition of an immediate sense of well-being and of demand for expression. This in its turn, brings its own problems among which are these:
A sense of power, which makes the man, temporarily at least, selfish, dominant, sure of himself and full of arrogance. He is aware of himself as facing a larger world. This larger sense can bring difficulties. This type of person, is often beautifully motivated, but only succeeds in producing inharmony in his surroundings. These tendencies, when allowed to rule unchecked, can lead to a state of ego-mania, for egomania is outstandingly a problem of integration. All these difficulties can be offset if the man can realize himself as an integral part of a much greater whole. His sense of values will then be adjusted.
A tendency to over-emphasis may also show itself, turning the man into a fanatic, at any rate for a time. Again with the best motives he seeks to drive everyone the way that he has come, failing to recognize the difference in the ray type, point in evolution and heredity. He becomes a source of distress. (this is a vice of the 6th ray personality.mdb)
The over-development of the sense of direction or of vocation, though the two are not identical, for the sense of direction is less definite than the recognition of vocation. Certain aspects of the man are now consciously recognized. The higher of these constantly attracts him. When the gap between the astral and the mind has been bridged, and the man discovers the vast field of mental activity which has opened up he may for a long time become materialistically intellectual and will tune out as far as he can all emotional reactions and psychic sensitivity, glamouring himself with the belief that they are non-existent. He will then work intensively on mental levels. This will prove only a passing matter from the point of vision of the soul; but it can cause psychological problems and create in the man’s perception of life, “blind spots.”
Once the fact of the soul is admitted, we shall see an increasing tendency to leave people to the guidance of their own souls, provided that they understand what is happening to them and can discriminate between the upward surging of the subconscious self into the lighted area of consciousness; the play and recognitions of the immediately conscious self and the downflow of the superconscious self, the soul, carrying inspiration, higher knowledges and intuitions.
I use the term subconscious to signify the entire instinctual life of the form nature and all the unformulated wishes which drive a man into activity, plus the unrecognized desires and the unexpressed ideas which are present. The conscious is limited to that which the man knows himself to have in the present. By super-conscious, I mean those potencies which are available but which are as yet uncontacted and unrecognized and therefore of no immediate use. These are the wisdom, love and abstract idealism which are inherent in the nature of the soul but which never have been a part of the equipment available for use. Just as the instinctual nature is today found largely in the realm of the subconscious, so in due time, the intellectual part of man will be relegated to a similar position and will drop below the threshold of consciousness. The intuition will then take its place. For most people, the free use of the intuition is not possible, because it lies in the realm of the super-conscious. All these movements within the realm of consciousness, from the subconscious to the conscious and from thence to the super-conscious, are essentially crises of integration producing temporary situations, which must be handled. When one becomes aware of the higher aspect of himself and is conscious of its nature, he frequently becomes afflicted with an inferiority complex. This is the reaction of the lower, integrated aspects to the higher one. He experiences a sense of futility. Humanity today has made so much progress that two groups of men are thus powerfully affected.
1. The group which has recognized the need for bridging the cleavage between the emotional nature and the mind and has thus, through their integration, reached the level of intelligence.
2. The group that has already bridged this cleavage and is now aware of a major task which is the bridging of the gap between the personality and the soul.
These groups include a very large number of people at this time. The sense of inferiority is very great and causes many types of difficulty. Another real difficulty is to be found in the case of those who have integrated the entire lower nature and have fused the energies of the personality. All the energies involved in this fusion have quality and the combination of these qualities constitute the character of the person. For a long while after integration has been reached there will be much conflict within the realm of character. First one energy and then another will assert itself and battle for the supremacy.
I posited a hypothetical case giving you the ray energies and reminding you that their fusion is the objective. The subject has fused the personality vehicles, but the major fusion of soul and personality has not been made. Here are the major energies:
Egoic energy is RAY 1. Personality energy is RAY 4; Mental energy is RAY 3; Astral energy is RAY 6 and physical energy is RAY 1. He has a first ray physical body, with a brain dominated and controlled by a third ray mind. This means capacity for intellectual achievement of a very varied kind. He has an emotional nature governed by the sixth ray which can be rapidly swung into fanatical orientations and is easily idealistic. The whole problem is further complicated by the rapidly emerging fourth ray energies of the personality. This means that the personality goal is the achievement of harmony, unity and skill in living through an intensity of conflict, waged within the fourfold field of energy which constitutes the lower self.
You will therefore, have a man who is ambitious for power, but with right motive, because he is truly idealistic. He will fight intelligently to achieve it, but will fight fanatically to bring about these ends because his fourth ray personality and sixth ray astral body will force him to do so, and his first ray body and brain will enable him to put up a strong fight. At the same time, his first ray soul energy is seeking to dominate, and will eventually do so through the medium of the third ray mental energy, influencing the first ray brain. The first result of soul influence will be an intensification of everything in the personality. The trouble will be localized in the mental body or in the brain and can range all the way down from idee fixe and mental crystallization to insanity (if the stimulation becomes unduly powerful or the heredity is not good.) He can express arrogant success in his chosen field of work, which will make him a dominant and unpleasant person, or he can express the fluidity of the third ray mind which will make him a scheming manipulator or a fighter for immense schemes which can never really materialize. I have not considered the tendencies evoked in past lives or his heredity and environment. One of the first studies in this new approach will be to discover:
1. Which rays, major and minor, are conditioning and determining the nature of the man and evoking the quality of his daily life.
2. Which of these 5 energies is the most dominant and through which body or vehicle it is focused.
3. Which of these ray energies is struggling against the imposed dominance, mentioned above. These can be either:
a. Varying aspects of the same energy within their own particular field.
b. Higher energies which are endeavoring to control the lower energies and therefore indicating a cleavage in the man’s nature.
c. The energy of the fusion process itself, which unifies the lower energies into one functioning personality.
d. The adjustment of the bridging process between the two major energies. This will result in the at-one-ment of soul and the personality.
How would the esoteric psychologist deal with the man and what would he do? The subject is cooperating with the psychologist. The answers to the following questions will be the goal of the psychologist’s effort.
1. What are your reasons for wanting to be “straightened out”?
2. What brought this need to your attention?
3. Realizing the nature of the inner constitution of man, in which vehicle is there the need for the bridging process? Where is the point of cleavage? Is this difficult a major or a minor crisis?
4. What are the five ray energies conditioning the subject?
5. How far does the man’s life pattern, his life vocation and his innate coherent desires, coincide with the trend set by the soul ray type of energy; with the personality ray type? With disciples most of the difficulty will be found to lie in this area.
6. In what period did the cleavage make its appearance? Or has an achieved integration brought about the situation? Is this problem one of cleavage, requiring a bridging process? Is it one of integration, requiring right understanding of what has happened?
7. Is the man at the point where he should be integrated as a personality; or developed as a mystic and taught to recognize the higher aspect and its relation to the lower, with a view to their unification, or trained as an occultist and brought mentally to such a state of consciousness that the higher and the lower natures begin to function as one? This involves the blending of the forces of the personality and the energy of the soul and fusing them.
8. What, must be done to make “the lighted area” of the consciousness of such a nature that the subconscious can be “lighted at will by the ray of the mind” and the mind itself can become a searchlight, penetrating into the super-consciousness and thus revealing the nature of the soul? It is in fact the problem of the expansions of consciousness.
To esotericists, this whole problem of the at-one-ment is closely connected with the building of the antahkarana. This name is given to the line of living energy, which links the human aspects and the soul.
In dealing with these situations certain general premises should eventually be accepted by the man who constitutes the problem case. These same rules can be considered by the man who, without the aid of a trained psychologist, manages to train himself and to bridge his realized cleavages. These basic premises are:
1. That any psychological difficulty is universal and not unique. It is the sense of uniqueness—with its separative tendency and its realized loneliness-which is often the all-engrossing factor. It makes the personality too important. This should be definitely negated.
2. That the crisis faced indicates progress and opportunity. It does not indicate failure. It must be realized by the patient that the race has progressed to its present point in evolution by just such crises. So does the individual human unit progress. In the last analysis, psychological crises are indicative of progressive steps upon the Way, bringing with them the need for effort and at the same time a sense of gain and of freedom when surmounted, and solved.
3. The power to produce the needed integration and to end a cycle of sensed duality lies within the man himself because: His discomfort, pain and distress are symptoms of aspiration, unrealized perhaps but none the less there. They are the reaction of the integrated aspects to that aspect which is seeking integration. The aspect to be integrated is essentially more powerful than the lower waiting aspects, for they are negative or receptive whilst that which should be accepted is positive. Hence the sensed discomfort.
4. That the capacity, innate in that imaginative creature, man, to act “as if”, holds the solution to the problem. By the use of the creative imagination, the bridge between the lower aspect and the higher can be built and constructed. “As a man thinketh, hopeth and willeth” so is he. This is a statement of an immutable fact.
When modern psychologists comprehend the creative purpose of humanity and seek to develop the creative imagination more constructively, and also to train the directional will, much will be accomplished. The development of the sense of fantasy and the training of children to make choices to the end that ordered purpose may emerge in their lives, will be two of the governing ideals of the new education. The sense of fantasy calls into play the imagination, perception of beauty, and the concept of the subjective worlds; the power of choice, with its implications of why and to what end will do much for the race .
These are the basic premises which should emerge in the new techniques which psychology will use when it has reached the point of accepting the above ideas. The process is always the same:
2. A recognition of duality, either subjectively or in the waking consciousness.
3. A period of wild unrest, of frustration leading sometimes to disaster, to forms of nervous or mental breakdown.
4. An intelligently applied bridging process gradually carried forward once the point of cleavage is determined.
5. The achievement of periods of recognized fusion, integration or true normality. A process of analysis would here be useful. Psycho-analysis will come into its real usefulness when it comes to the aid of a man in explaining his achievement. There is no real disaster. There is only an unrecognized point of crisis, a moment of unrealized fulfillment. The disaster comes when this point of crisis is not utilized and understood, for it then serves to increase the cleavage instead of being recognized as a moment of opportunity.
6. The establishment of a definite rhythm composed of the creative imagination, of discriminating choice, of the value of the relation of the part to the whole, and of the acceptance of group purpose. This rhythm, when duly established in a life or in a series of lives, leads eventually to INTEGRATION.
The great Law of Rebirth must be accepted. It will then be found to be, in itself, a major releasing agent in any psychological problem case. When this great law is understood, then man will shoulder the responsibility of living with a daily recognition of the past, an understanding of the purpose of the present and with an eye to the future. This will lessen the growing tendency towards suicide which humanity is showing.
The psychologist of the future should arrive at an admittance of the inner structure of the human being: of his emotional vehicle, his mind body and their close inter-relation through the medium of the vital or etheric body which serves ever as the linking web between the dense physical body and the other bodies. The soul and its triplicity of energies work through the seven major centers, whilst the mind body and the astral body work through many other centers, through possession also within themselves seven centers which are the transmitting counterparts of those found in the etheric body. The integrations which evolution eventually effects are carried out through the medium of all these centers. Each man is within himself, a hierarchy, a reflection of a great chain of being—the Being which the universe expresses.
Practically all the teaching given about reincarnation has emphasized the material phenomenal side. The true nature of the unfolding awarenesses in the inner consciousness of the true man have been little noted. The gain of each life in added grasp of the mechanism of contact, and the result of increased sensitivity to the environment are seldom stressed. In considering the inner structure of man, psychologists will have to study the following subjects:
1. The outer response apparatus, acting under impulses received from the outer environment and the inner subjective realms. These come via
a. The brain, from whence certain aspects of the nervous system are controlled, first by mental influence and then by conscious soul direction.
b. The endocrine system, acting under impulses entering the physical body via the seven centers in the etheric body. Of these centers, the glandular system is the externalization or physical counterpart. The glands condition the man though the blood stream, being in their turn conditioned by the centers.
c. The solar plexus, controlling certain aspects of the nervous system, and which is in large part the instinctual or animal brain.
d. The heart, the center of life.
2. The etheric body. This is the major energizing factor. It is an exact replica of the outer form, being the true intermediary between the inner worlds and the outer man. The nadis underlie every nerve in the human body and the centers which they form at certain points of juncture are the background or motivating agency of every ganglion. Certain of these centers, major and minor, are of unique evolutionary importance: The head center is the seat of soul energy; The heart center is the seat of life. The solar plexus center is the seat of the instinctual life of the animal soul, and of the highly developed emotional nature. The center at the base of the spine is the major integrating center and comes into functioning activity when two major fusions have been effected: that of the fusions of the 3 bodies into one coordinated personality, and when soul and body are at-oned.
3. The emotional or sentient body, called the astral body. From this vehicle emanate the desires, impulses, aspirations and those conflicts of duality which so oft hinder the disciple. It is the seat also of the creative life of man. It also possesses centers of force which are counterparts of those found in the etheric body, but for the majority of people, it is energized mainly from the world of illusion and from the astral plane. It is from this plane of illusory awareness, that the advanced man has to learn to withdraw himself.
4. The mind nature, which works through four centers and only four.
5. The soul itself, the true spiritual man, the self in manifestation, working through or seeking to work through, its phenomenal appearance, the fourfold lower man.
The cleavages which exist in man are cleavages in certain basic relations:
1. Found within the man himself, in one or other of various focal points of awareness:
a. Unrecognized by the man himself or by those around him. When this is the case, the man is unevolved and the gaps in his consciousness do no real harm relatively. They simply indicate lack of development.
b. When recognized, they produce distress and the man becomes in need of sound psychological help. Correct information along the lines here laid down can be given in those cases where the intellectual type is involved. The psychologist is then dealing with people who should be willing to help themselves.
c. When the man has effected the necessary unification, he then becomes a unified personality. Then the mystic can emerge. He has achieved the point wherein the higher bridging between the integrated personality and the soul becomes possible. Finally, a Master of the Wisdom, Who is an exponent of the Christ consciousness. The at-oning of the higher and the lower nature will produce results which will be determined in their field of expression by a man’s ray. These ray conditions will result in a man’s finding his right field of expression.
2. Found between a man and his environment. The effect of this may mean that he is an anti-social human being, or unpopular, full of fear of life, or expressing, in many other forms, his inability to tune in on his surroundings. Lack of understanding, and inability to blend the inner and the outer forms of the life structure, will be evidenced. The cause of the cleavage is usually found within the astral body.
3. Found between a man and his life task, or the life activity to which fate ordains him. The difficulty here lies in a definite failure of continuity between the mind nature, determining purpose and the astral nature, governing impulse.
4. Found between a man & his overshadowing (and slowly dominating) soul. This leads to much realized unhappiness and the eventual & symbolic “death of the personality.”
There is no cleavage today between the vital body and the physical body. There is only at times a partial cleavage and what one might call a “loose connection”. The two streams of living energy: life and consciousness, are usually anchored in the head and heart. In the case of certain forms of idiocy, however, the consciousness stream is not anchored at all in the body, but only the life stream has made its contact in the heart. There is no self-consciousness, no capacity to direct action. There is only responsiveness to aspects of the instinctual nature.
Certain forms of epilepsy are due to a loose connection. The consciousness stream of energy is subject at times to withdrawal. This produces the epileptoid symptoms and the distressing conditions seen in the usual fit. In a lesser degree, the same basic cause produces the so-called “petit mal” and certain types of fainting fits. These are caused by the temporary withdrawal of the thread of consciousness energy. As a rule the average man today is a closely knit and functioning unit. At the same time there can be a weakness in the etheric integration so that there is a low vitality, a lack of desire impulses, a failure to register dynamic incentives, immaturity and sometimes obsession or possession. What is called a weak-willed person has nothing to do with the will, but is apt to be the result of this feeble and loose connection between the consciousness and the brain. The handling of these difficulties and the trouble is frequently overcome by increasing the vitality of the body, building up the etheric body, through sunshine, vitaminous foods and exercise, plus correct balancing of the endocrine system. Lack of vitality, immaturity, depression based upon a weak vital connection and lack of interest in life will become less frequent.
I cannot here deal at length with the problems of obsession, due to the withdrawal of the self-conscious aspect of the dweller in the body. It is not easy for the scientific psychological investigator to accept the premise of the substitution of the consciousness of another entity in the place of the consciousness of the one who has been unable to hold the link within the brain with adequate positiveness. Such cases frequently occur, leading to many of the problems of so-called “split personality”. Sometimes this possession alternates between the two individuals concerned. Sometimes more than two are concerned. Then you have multiple personalities. This is due to a definite weakness in the etheric connection of the original dweller. It may be due to that dweller’s great dislike for physical incarnation; or it may be caused by some shock, which suddenly severs the link of consciousness. In this latter case there is no hope of restoration. The consciousness of this dweller is sometimes so strongly oriented in directions other than those of physical existence that a process of abstraction has taken place, with the focus of the conscious interest elsewhere. This is the undesirable expression of the same power of abstraction which enables the mystic to see his visions and which enables the adept to enter into the state of Samadhi. In the one case, the vehicle is left unguarded and the prey of any passing visitor; and in the other, it is left duly guarded and positively attentive to the call and the note of its owner. The clue to success in eliminating these types of difficulty lies in pre-natal care and study of hereditary taints. Syphilis and the other venereal diseases are potent predisposing causes. The development in the child of a positive sense of himself, thus making him positive in thought and training his sense of self-identity, helps towards the elimination of this type of trouble. The tendency to emphasize the vitamins in food and to have a balanced diet is all to the good.
The true sense of cleavage and really serious difficulty comes when two things have occurred:
1. The self-consciousness of the man has reached a point where his desires are so compelling that he becomes aware of their strength, and also simultaneously of his inability truly to satisfy them, coupled with the recognition that there is an aspect of himself which does not truly want to do so. He is then torn in two directions: his desire-mind keeps him dwelling in the realm of longing, while his brain and his physical nature bring to him the conviction that nothing he wants is possible and if possible, does he really want it? This is true of the man whose objective is the satisfaction of his material longings or of the man who is responding to the desire for intellectual or spiritual satisfaction. In one case the cleavage begins to appear in the lower aspects of his desire nature. In the other, it appears in the higher aspects. The conflict has begun and two possibilities lie ahead.
a. Eventual acquiescence of a nature which ends the life in futility, deep depression and a sense of frustration which runs all the way from a submissive life of acceptance to those many ways of escape, and even over the border to death through self-destruction.
b. A furious conflict, based on a refusal to be molded by circumstance or environment. This drives a man on to success and to achievement of his desire or it breaks him on the wheel of life, either physically or mentally.
2. Cleavage comes also when the man fails to use his God-given intellect and so is unable to choose between the essentials and the non-essentials, between right and wrong goals. He must learn to grasp the distinction between:
a. Submission to the inevitable and submission to the urge of his own desire.
b. Recognition of capacity and of potentiality. Many conflicts would be solved through the understanding and right use of recognized assets, thus eliminating impossible goals. When this part of the conflict has been overcome, then potentiality can emerge in recognition and become power in expression.
c. Recognition of individual goals and group goals, between the ability to be social or anti-social. When this is the case, we become responsible for anti-social groups.
The release of many whose cleavage lies primarily in the realm of the desire nature, leading to frustration, can be cured by: Attention to the physical equipment and to the glands, particularly to the thyroid gland, plus the regulation of the diet. Also attention to the physical coordination of the patient, for physical coordination is the outer expression of an inner process of integration. Much can be done by training. Also Interpretation of the life and the environment, given in terms of appreciation. Ponder on this. Also, Decentralization through:
a. The providing of right interests and the right kind of education and vocational training.
b. Cultivation of the power to meet surrounding need, thus evoking the desire to serve and providing the sense of satisfaction which comes from accomplishment.
c. The careful and slow transmutation of desire into aspiration.
Then there is Reorientation to higher goals and the development of the sense of right direction. This involves:
a. The cultivation of a wider vision; The formulation of an inner program, suitable for the point in evolution, but not so advanced as to be impossible.
b. The avoidance of those activities which are doomed to failure.
Later, when the above is grasped, there must be the search for and the development of any creative faculty, thus meeting the desire to be noticed and to contribute. Much artistic effort or literary and musical effort is based on the desire to be the center of attention and is not based on any true creative ability. It is the sense of “I, the dramatic actor”. This rightly used and developed, is of real value and importance. The elimination of the sense of sin, of disapprobation, with its concomitants, revolt, suspicion and an inferiority complex.
We are really considering ENERGY and the relation or non-relation of forces. As long as this is carefully borne in mind, we shall not go astray. The field of energy we call the soul absorbs, dominates or utilizes the lesser energy called the personality. We saw that the human evolutionary process was a series of at-one-ments. Each step forward meant the bringing together of certain types of energy in order that their fusion might produce a more complete person. The problem itself is brought about by the fact that there IS an Observer. This Observer, at certain points in the normal development, comes to the realization that there are cleavages. This Observer suffers because of their existence in his self-awareness. He realizes that he is the victim of the divisions in his nature. Yet—and this is of importance—the man upon the physical plane is unable either to understand them or to heal them without the aid from the soul, the Observer, the higher aspect of himself. For instance, a man suffering from dissociation between the emotional, sentient part of himself and the mental aspect is aware of need, of frustration and of intense suffering and difficulty, yet needs the understanding help of a trained psychologist or of his own soul before fusion can be made and he, as an individual can “be made whole”.
The same truth exists in connection with all the cleavages found in man, but three of these cleavages are of major importance:
1. The cleavage between the mind and the rest of the lower nature: physical, vital, astral.
2. The cleavage between the man and his environment which—when once healed and bridged—makes him a responsible human being who accepts his environment and gives to it of his best.
3. The cleavage between the man (the personality) and the soul. This produces sequentially; A dominant selfish personality; A practical mystic, conscious of the need for fusion and for unity.
Parallels to these states of consciousness are found in the adolescent. They are found also in the man who is integrating into his life work, and also in the thinking aspirant. This is true, whether his thoughts, ambitions are selfishly polarized or spiritually inclined. The sense of cleavage, the need for orientation, the bridging process and the ultimate sense of achievement are identical in both cases.
We will divide the problems of psychology into the following groupings:
1. The Problems of Cleavage, leading to the many ways of escape, which constitute the bulk of the modern complexes.
2. The Problems of Integration, which produce many of the difficulties of the more advanced people.
3. The Problems due to Inheritance, racial, family, etc., involving the problems of inherited diseases, with consequent crippling of the individual.
The future integrations are between the personality and the soul. There are higher integrations. They are reached through the processes of initiation and of service. The emergence on a wide scale is of three kinds of people: those conscious of cleavage; Those achieving integration with much pain and difficulty. And Personalities, or integrated and therefore dominant people.
Humanity provides a cultural field for all types, i.e.. for those who are today expressions of past integrations and those who are in process of becoming thinking human beings. The two earliest integrations, between the vital body and the physical form, and between these two and the desire nature, are no longer represented. The only field in which they can be studied is in those processes of recapitulatory history of infancy. The same thing can also be noticed in infant and savage races. But the third stage of integration, that of mental development, is proceeding apace and can be carefully studied. Today, modern education is occupied almost exclusively with this stage and when educators cease to train the brain cells or to deal with the evocation of memory, and when they cease to regard the brain and mind as one, then great strides forward will be made. When the child receives training in MIND CONTROL and when that mind is taught to direct the desire nature and the brain, producing direction of the physical vehicle from the mental level, then we shall see these three integrations carried forward with rapidity. Attention will then be given to the integration of the personality, so that all three aspects shall function as one unit. We have therefore:
1. The CHILD state, in which the three first integrations are brought about and the objective of the educational procedure will be to effect this with the minimum of difficulty.
2. The HUMAN state dealing with the integration of all the aspects into one functioning self-conscious, self-directed personality.
3. The SPIRITUAL state, dealing with the integration of the personality and the soul, thus evoking the consciousness of the Whole. When this is accomplished, group consciousness is added to self-consciousness and this is the second great step on the way to God consciousness.
The difficulty today is that we have people at all different stages in the integrative process; all of them in a “state of crisis”. The problems may be divided into 3 groupings:
a. THE PROBLEMS OF CLEAVAGE. These in their turn are of two kinds:
1. The problems of integration.
2. Those arising out of a sense of duality. This sense of duality ranges all the way from the “split personality” difficulties of so many people to those of the mystic with his emphasis upon the lover and the loved, the seeker and the sought, upon God and His child.
b. THE PROBLEMS OF INTEGRATION, which produce many of the difficulties of the more advanced people
c. THE PROBLEMS OF STIMULATION. These arise as a result of an achieved synthesis, producing an inflow of unaccustomed energy. This inflow may express itself as a high voltage ambition, as a sense of power, as desire for personality influence or as true spiritual power and force. In every case, comprehension of the resultant phenomena is required, and most careful handling.
Arising from these problems we find also:
1. MENTAL PROBLEMS. Certain definite complexes occur when the integration of the mind with the three lower aspects has been brought about. Some clear thought about them will be useful.
2. THE DISEASES of MYSTICS. These are concerned with those attitudes of mind, those complexities of idea and those “spiritual enterprises” which affect the mystically inclined or those who are aware of the spiritual dualism. (We know what is good but don’t do it. We do what is wrong. Also, we may seek the Christ outside of ourselves. We have prejudices and criticize. mdb)
It will be obvious that much of our nervous disease, our inhibitions, suppressions, submissions or their reverse aspects, are tied up with this whole process of successive syntheses or fusions.
The second point is that these inner energies make their contact through the medium of the vital or etheric body, which is composed of energy streams. These work through seven focal points or centers of force in the etheric body. They are found in close proximity to, or in relation to the seven sets of major glands. These centers are closely concerned with the endocrine system, which they determine and condition according to the quality and source of the energy which flows through them. (either astral, mental or soul energy.mdb) Only when modern psychologists add to the knowledge they have of the lower man, an occidental interpretation of the oriental teaching about the centers of force through which the subjective aspects of man –lower, personal and divine—are to be expressed, will they solve the human problem and arrive at an understanding of the technique of integration which will lead to a wise solution and a correct interpretation of the peculiarities with which they are so frequently confronted. When to this acceptance can be added a study of the seven major types, the science of psychology will be brought another step nearer in its usefulness as an instrument in the technique of human perfecting. They will be greatly helped also by a study of astrology from the angle of energy contacts, of the lines of least resistance and as one of the determining influences of the type under consideration. I refer not to the casting of a horoscope with the objective of discovering the future or of some action. I refer to the recognition of the astrological types, of their characteristics and qualities and tendencies.
The changes brought about in a human being are the result of the steady shift of the consciousness. It becomes increasingly inclusive. (All of humanity is our loving family.mdb) We are not dealing here with the form aspect as much as with the conscious realization of the dweller in the body. From the angle of the omniscient soul, the consciousness is self-centered, distorted, erratic and in the early stages, deceived. It is only when the processes of development have been carried forward to a relatively high point and the awareness of duality is beginning to emerge, that the real problems are encountered and the man becomes aware of his situation. Before that time, the difficulties are of a different nature and revolve largely around the physical equipment, are concerned with the low grade desires of the animal nature and with the slowness of the vital reactions. The human being is at that stage, largely an animal. The conscious man is deeply imprisoned. It is the life principle and urge which dominate and the instinctual nature which controls. The solar plexus is the seat of the consciousness and the head and brain are inactive.
PROBLEMS of CLEAVAGE
These cleavages seem basic and produce the division we find between race and race and between religion and religion. They can be traced back to the fundamental condition of manifestation which we call the relationship of positive and negative. The mystery of sex itself is bound up with the re-establishment of the sense of unity and of wholeness. In its higher human aspect this sexual differentiation is only the symbol or lowest expression of the cleavage or separativeness of which the mystic is aware and which makes him seek at-one-ment with divinity. In between this physical cleavage and this spiritual recognition of divinity, lie a large number of lesser cleavages of which man becomes aware.
There is still a more fundamental cleavage: that between the human kingdom and the kingdom of souls. It is a cleavage in consciousness more than in fact. The cleavage between the animal and the human kingdom has been resolved through the recognition of the physical identity of the animal nature and the uniformity in expression of the instinctual nature. Within the human family, the various cleavages of which man is aware will be ended when the mind is trained to dominate within the realm of the personality and is correctly used as an analytical, integrating factor instead of as a critical, discriminating, separative factor. The right use of the intellect is essential to the healing of the personality cleavages. The cleavage between personality and the soul is resolved by the right use of:
1. The instinctual sense of divinity which leads to reorientation in the right direction. This leads to:
2. The intelligent use of the mind so that it becomes consciously aware of the soul and of the laws which govern soul unfoldment.
3. The intuitive recognition of reality, which resolves the differentiated parts into a unit, producing illumination.
4. This illumination reveals the essential oneness which exists on the inner side of life and negates the outer appearance of separativeness.
Thus it will be apparent to you that the cleavages are “healed” by a right and intelligent use of the quality aspect of the form nature: Instinct, intelligence and intuition. From these three major points the soul governs eventually the personality.
The result of the inflow of high energies is that the processes set in motion by the Technique of Integration are completed and the rays of the lower man are welded into the Personality Ray. This itself is later blended with the egoic ray. The rays of the triple lower nature then form one single avenue through which the soul and later the energy of spirit can contact the larger Whole. When the Techniques of Integration and Fusion have done their work, this spiritual Identity can work in service to humanity. This brings the disciple to the period wherein the third initiation can be taken. Though duality is emphasized, it is a duality which produces merging. Man is then viewed as a duality of spirit and matter. Let us for a moment consider the Technique of fusion. The keynotes to the three techniques are: First ray. . . .Isolated Unity; Second ray. . . . Inclusive Reason. Third ray . . . Presented attributes.
Let me elucidate each of the appropriate phrase for man's ray.
ISOLATED UNITY is that stage of consciousness which sees the whole as one and regards itself as identified with that whole. It is a whole which is "isolated" in the consciousness of the man, and not the man himself who regards himself as isolated. The word "unity" expresses his relationship to the whole. The result of meditation on this is:
1. A definite illumination of the mind. It will then be at-one with the Universal Mind. The Plans of God will stand revealed to him.
2. The creative imagination will be evoked and methods of cooperation will be sentiently developed. The disciple will become a creative cooperator.
3. His life will then be inspired by the desire to serve humanity and to cooperate with the Custodians of the Plan. This will bring in the full tide of soul life, producing temporarily a violent conflict between the personality ray and the soul ray, but also producing a subordination of the minor to the major.
We are dealing with that stage of development wherein the man is consciously merged with the soul and that soul, in meditation, decides, plans and works.
This particular technique of meditation involves the use of the head center, demands the ability to focus the consciousness in the soul form, and at the same time, to preserve soul consciousness, mind consciousness and brain consciousness. When this state of awareness has been achieved, the disciple becomes invincible.
INCLUSIVE REASON, produces that divine capacity which enables the detail of the sensed Whole to be grasped in entirety. The living structure as it expresses ideas, the intricate beauty of he inner relationships within the expressing Whole, the circulation of the energy which is working out the divine Idea, the points of force which act as light stations within that Whole—all these stand revealed to the man who is permitted, as a soul, to meditate upon such a phrase as inclusive reason. The reason here referred to is that pure intuitional infallible comprehension which grasps cause and effect simultaneously and sees why and whence and to what end all things are moving.
The result of using this meditation on the synthetic detail of the manifested Life is:
1. The realization of the true significance of Light and the meaning of "the heart of the Sun", which is the inner point of life in all manifested forms. Illumination of the mind will be seen to be direct and will usurp the present theoretical knowledge.
2. The creative imagination will be occupied with those measures which through the light into the dark places in the (as yet) incomplete creative process. The man then works consciously in the light.
3. This produces an intensified service to "those in dark places". The disciple will bring the light of knowledge to them first of all, and then the light of Life.
PRESENTED ATTRIBUTES may appear to you a more simple phrase upon which to meditate. Perhaps this apparent simplicity may be due to your failure to comprehend the meaning of the word "attribute". The third ray meditation concerns itself with the inherent forces. It is with these slowly emerging energies that the man ready for initiation, will have to become increasingly aware. He has to learn to occupy himself with the task of cooperating with those great Lives Who, working on formless levels, are busy with the development of an inner and as yet unrealized development within the Whole, and which can only be sensed by those on or nearing the Path of Initiation. The four minor rays are concerned with the attributes which are slowly coming into expression: knowledge, synthesis, beauty, science, idealism and order But there are others, held in latency for the proper time and these are the theme of this higher meditation. Only those who have freed themselves from the thralldom of the senses can truly thus meditate. The attributes of Deity might be divided into three main groups:
1. Expressing Attributes – Those which are steadily emerging, of which we are becoming conscious and which will constitute the major qualities and attributes of the 4th kingdom in nature, when the evolutionary cycle has done its work.
2. Presented Attributes – those which have presented themselves to the consciousness of the advanced disciple, which are as yet not capable of interpretation nor can they be comprehended by average human beings, but which are attributes of the kingdom of Souls, and which will distinguish that kingdom in its final stages.
3. Undefined Attributes are those of which the Christ, the planetary Logos and Those great Lives of Whose consciousness we can have no conception are becoming aware. (Ponder on this).
Those attributes which cannot express themselves until the soul is consciously known, could be illustrated through attention to the word LOVE. It has taken 2000 years for this attribute to take even the form it has in the consciousness of the human family. Those of us who are students of world affairs well know how unknown real love is. Love is the presented attribute which is at this time working into manifestation. Wisdom began to emerge in the time of Buddha. Synthesis is another of the presented attributes and is only now making its appeal for recognition. Revealers of divine attributes as are Plato, the Buddha or Christ differ from other Avatars. They are focal points through which a new presented attribute can emerge as a thought form. These Avatars are possessed by the attribute. They are used to "anchor" the attribute in human consciousness.
The result of using this meditation on the presented attributes will be:
1. The attributes already expressing themselves somewhat will achieve an intensified livingness in the daily life-expression of the disciple and in the lives of all whom he may touch. Just as the meditation on Inclusive Reason opens the way to the "heart of the Sun", so this meditation brings in certain agencies and forces from the "central spiritual Sun". These energies find their focal point through the medium of some revealing agent.
2. This theme opens up a wide range wherein the creative imagination can roam. The purer the agent, the better should be the functioning of the imagination. By its means, subtle divine attributes can be presented to the minds of men. This involves the higher sensitivity, power to respond intuitionally, intellectual ability to interpret that which is sensed, focussed attention in order to "bring down" into manifestation the new potentiality of the divine nature and an organized stability and purity of life.
3. This use of the creative imagination will appear to you immediately as constituting, in itself, a definite field of service. Of this service, the highest of which you can known anything is that of the Group of Contemplatives, connected with the inner planetary Hierarchy, Who are called Nirmanakayas in the ancient books. They are entirely occupied with the task of sensing and with the endeavor to express the presented attributes . Those of you who are occupied with the effort to make soul quality expressed factors in your lives are beginning to perform a task somewhat similar to that of the Divine contemplatives.
I have given enough information on which deeply to think. I have pointed out a goal which is impossible of achievement as yet, but one which leads eventually to that assured faith which is based upon direct knowledge and vision. I have briefly indicated the triple techniques of Integration, Fusion and duality and have shown you how, by means of them, the three rays of the Personality, the Ego and the Monad can be fused until Deity, is revealed and from a materialized Triplicity only an eventual Unity can be seen. We will next take up some of the problems of Psychology, studying them from the angle of the soul.
Some Problems of Psychology
The major science today is Psychology. It holds the fate of humanity in its grasp. If rightly developed it has the power to save the race. The reason for its usefulness lies in the fact that it lays the emphasis upon the relation of the unit to the whole, to the environment and contacts. It studies man's equipment and apparatus of such contact and seeks to produce right adaptation and the release of the individual to a life of fulfillment and service. Some of the difficulties of the many schools of Psychology are based on their failure to relate the many points of view to each other. The failure of education today to take into consideration the whole man, a central point of consciousness and a determining factor within the mechanism of the one who must be helped to adapt himself to his life condition—this above all else is responsible for much of the trouble.
Organized relation has, alas, much to answer for, because of its fanatical emphasis upon doctrinal pronouncements and its penalization of those who fail to accept such dicta has served to stultify the human approach to God. When right education and right religion (which is the culture of the sense of divinity) and right scientific unfoldment (which is the correct appreciation of the form or forms through which the subjective life of divinity is revealing itself) can be brought into right relation to each other, we shall then have men and women trained in all parts of their natures. They will then be citizens of the kingdom of souls.
It is at this stage that the Technique of Fusion can profitably be used, preserving at the same time the realized integrity of the motive which, if correctly apprehended should be:
1. The motive of a realized objective of soul control in response to a living reaction to its sensed pull or call.
2. The motive of service, in response to a sentient realization of humanity's need.
3. The motive of cooperation with the Plan, in response to an intelligent appreciation of its nature and existence.
You will note that we have swung back to our three major themes: Soul control, Service, and the Plan. It is a threefold technique based upon the fact that all souls are eventually divided into three major qualities, those of the 1st, 2nd and 3rd rays. Life, the One Life, manifests through these three major qualities, which condition its sevenfold appearance and which are essentially Will, Love and Intelligence.
This Technique of Fusion evokes these three qualities in relation to the soul, to service and to the Plan. At the same time, it brings illumination to the mind (thus revealing the soul and the kingdom of God). It brings increased imagination to the emotional sentient nature thus revealing relationship and responsibility. It brings inspiration to the physical life, to the physical body, via the brain, revealing the capacity to cooperate intelligently with the Plan. Therefore, we shall have to consider a technique which will do three things:
1. Bring Illumination, through the evocation of the Will of the first aspect of divinity.
2. Bring Imagination, through the evocation of Love, the second aspect or of sentient response to the world soul in all forms.
3. Bring Inspiration through the evocation of the Intelligence, the 3rd aspect.
If we study this triplicity we shall see that the process outlined brings the higher aspect of the personal self, the mind, to the lowest point of contact and into control of the physical body. We shall see that it brings the soul into conscious control of the desire-sentient body, and that it also brings the will aspect into control of mind.
There are two thoughts which we will have in our minds as we study this Technique of Fusion. First, that it is a threefold technique and is colored by and conditioned by the qualities of the 1st, 2nd and 3rd major ray. Secondly, that this technique of whichever of these three natures it may be, will be of such a kind that it will produce illumination through the evocation of the will. It is right here that esotericists will recognize the importance of the teaching in connection with the center at the base of the spine. It is awakened by an act of the will, which really means by the mind functioning forcefully, under the influence of the spiritual man, through the medium of the brain. It infers also that this technique will so stimulate the faculty of the imagination that an ever expanding or an all inclusive love will increasingly be expressed and that the heart center will be forcefully awakened into full activity. It infers also that the spiritual plane life of the disciple, as it expresses itself in his environment will become creative through the conscious use of the intelligence. This in its turn, brings about the rounded activity of the throat center and thus the three major centers, which are aroused into activity upon the Path of Discipleship, are brought to full and controlled activity. Upon the Path of Initiation, the awakening and full-conditioned functioning of the two head centers is completed. This is the result of the use of the Technique of Duality by the initiate. One head center, the thousand-petalled lotus, represent the life aspect. The other, the ajna center, represents matter or the form aspect. Thus the work carried forward upon the paths of evolution, of probation and of discipleship is completed upon the path of initiation. When the rays are understood, you have the possibility of a new system of awakening the centers. But this system concerns only the awakening of the central part of the lotus of force. The teaching given in the oriental books refers primarily to the awakening and right relation of the centers when the aspirant is upon the probationary path. The teaching which I have here given has not before been so explicitly made public. One half of the center, the outer half (therefore one half of the lotus petals) is brought into increased activity upon the probationary path. The other half begins its intensified vibratory activity upon the path of discipleship, but the intensification of the center of the lotus (though the One Life controls both soul and body) only takes place when the two later techniques of fusion and duality are carried successfully forward.
Certain questions arise: 1. What are the techniques, producing fusion upon the 3 major rays. 2. How do these techniques bring about Illumination of the mind; Imaginative capacity of the sentient body and an inspired life?
Another point should here be made: Disciples upon the minor rays likewise employ one or other of these three major techniques. Fourth ray disciples employ the second ray technique, as do sixth ray disciples; Disciples upon the fifth ray employ the first ray technique. Prior to the first initiation, the personalities of all aspirants to this expansion of consciousness will be found upon the third ray, which is—like the solar plexus center—a great clearing house for energies, and a great transmuting station. The first ray technique must do the following things and produce the following results:
1. The divine will must be evoked, of which the mind aspect is the reflection, and the brain (or the phenomenal appearance) the shadow. This brings into functional activity upon the physical plane that which is called Atma, or the first qualified differentiation of the monadic Life. The quality is often called the spiritual will.
2. The evocation of this will produces an illumination of the mind, differing from the illumination achieved through ordinary meditation. This latter illumination is essentially the evocation of the intuition, which brings the illumination of direct knowledge to the mind. The one to which I here refer is, symbolically speaking, related to the state of consciousness of the Creator when He sent forth the phenomena-producing fiat: "Let there be Light."
3. This illumination coming from the highest aspect which man can conceive follows a direct line of approach, or pours down through a direct channel from the level of Atma, or that center of spiritual will which is dynamic but seldom called into play, to the will petals of the egoic lotus. These petals are the reflection in the soul of this particular aspect of energy. From this layer of petals it can come to the mind body. From the mind body it comes to the brain and from the brain, in due time, it comes to the center at the base of the spine, thus arousing the kundalini fire.
It will interest students to note how the first ray disciple, when employing this first ray technique of fusion, ends by producing second ray characteristics of which illumination, producing understanding love and sympathetic cooperation, is the predominant note. The second ray disciple, through rightly applied technique, produces third ray results, of which the use of the creative imagination is the outstanding characteristic. The third ray disciple through the development of the "power to inspire" adds to his innate qualities certain definitely first ray potencies. All are subordinated to the second ray nature of the divine expression in this solar system.
The technique of Fusion, employed by the 2nd ray disciple will produce:
1. Increased sentient response to the world soul and to the environment in which the disciple finds himself, will increasingly be achieved.
2. This is done through the cultivation of the creative imagination. This is one of the great building attributes of deity. In the world of phenomenal appearance, the soul is the creating agent, the constructor of forms, and through the Technique of Fusion, the power to use imaginative thought power in conjunction with the faculty to visualize, is scientifically developed.
3. This creative tension or one-pointed focus of imaginative dreaming swings the astral body into complete subordination to the soul. This fact is hinted at in The Bhagavad Gita where, upon the battle field, Arjuna suddenly sees the form of God wherein all forms constitute the One Form. The soul is in complete control then. No sense of separativeness is again possible.
4. The channel through which this creative energy pours down is as follows: From the Monad to the love petals of the egoic lotus. From these love petals to the astral vehicle, energizing all astral matter. From thence, to the solar plexus center. From that center to the heart center.The duality connected with the astral body thus appears.
The third ray disciple employing the Technique of fusion, finds that:
1. It evokes a full functioning of the divine creative faculty. MOTIVE is very important. It determines the line of activity. It differentiates man's activity into black and white magic.
2. The fiat which initiated this creative activity has been couched in the words: "let the earth bring forth abundantly", thus inaugurating the age of creativity. This creative fecundity has steadily shifted during the past few thousand years into the creation of those effects of which ideas are the cause, producing in man's mind: That which is useful and so contributing to man's present civilization and to that which is beautiful.
3. As a result of the use of this technique, there is an increased vital livingness and a dynamic inflow of spiritual life into the physical plane experience. The disciple becomes "inspired" by the fire of love. This evokes the "service of creation" as an expression of that love.
4. The power which makes him dynamic and creative in his environment comes likewise from the will aspect of the Monad, sweeping the higher mind into activity.
5. The channel of approach is as follows: From the will aspect of the monadic life to that level of consciousness which we call the higher mind. From the higher mind to the knowledge petals of the egoic lotus. From these vortices of force to the concrete mind, to the throat center and from thence immediately to the sacral center. From there it is raised again to the throat center where the creative physical urge is transmuted into artistic or literary creation in some form and later still into organizations which express some thought which emanates from the Mind of God.
"'I seek to bring the two together. The plan is in my hands. How shall I work? Where lay the emphasis? In the far distance stands the One Who Is. Here at my hand is form, activity, substance and desire. Can I relate these and fashion thus a form for God? Where shall I send my thought, my power the word that I can speak? 'I, at the center, stand, the worker in the field of magic. I know some rules, some magical controls, some Words of Power, some forces which I can direct. What shall I do? Danger there is. The task that I have undertaken is not easy of accomplishment, yet I love power. I love to see the forms emerge, created by my mind and do their work, fulfill the plan and disappear. I can create. The rituals of the Temple of the Lord are known to me. How shall I work? "Love not the work. Let love of God's eternal plan control your life, your mind, your hand, your eye. Work towards the unity of plan and purpose which must find its lasting place on earth. Work with the Plan; focus upon your share in that great work.'
The word goes forth from soul to form: 'Stand in the center of the pentagram, drawn upon that high place in the East within the light which ever shines. From that illumined center work. Leave not the pentagram. Stand steady in the midst. Then draw a line from that which is without to that which is within and see the Plan take form.'"
This great and powerful ray is now coming into manifestation. It brings new energies to man of so potent a nature that the disciples of today must move and work with care. They are literally handling fire. It is the children who are now coming into incarnation who will eventually work more correctly with these new potencies. It is as the disciple realizes the task to be carried out by the 7th ray worker, and appreciates the fact that it is the magical work of producing those forms on earth which will embody the spirit of God each 7th ray disciple will see himself as a relating agent attending to his portion of the task. This, if really grasped will have the effect of producing alignment. The moment that this alignment is achieved, then let the disciple remember that it will mean a tremendous inflow of power of energy from both the aligned points, from both directions converging upon him as he stands in the midway place. It is this fact which always evokes a 7th ray crisis. If the man concerned is materially minded, selfishly ambitious and unloving, the inpouring energy will stimulate the personality nature and he will immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature. When all these three are stimulated, the disciple is often for a time swung off the center into a maelstrom of magical work of the lower kind—sex magic and many forms of black magic. He is glamoured by the beauty of his motive and deceived y the acquired potency of his personality.
If, however, he is warned of the danger he will stand steady at the center within the mystical pentagram, and there suffer until the light in the East rises upon his darkness, discovering him still at the midway point. Then comes the revelation of the Plan, for this has ever to be the motivating power of the 7th ray disciple. He works in collaboration with the 2nd and 6th ray disciples. In the field of government he labors, building those forms which will enable the first ray activity to be expressed. In the field of business, he cooperates with the 3rd ray energies and the executives of the Plan. In the field of science, he aids and assists the 5th ray workers. He is the expression of the builder, the creator, bringing into outer manifestation God's Plan. He begins, however, with himself and seeks to bring into expression the plan of his soul in his own setting and worldly situation. It is occultly said that the pentagram is open and a place of danger when the disciple knows not order within his own life and when the ritual of the soul is not imposed and its rhythm not obeyed. The pentagram is closed when order is restored and the ritual of the Master is imposed. The writing goes on to say that "if the disciple enters through the open pentagram, he dies. If he passes over into the closed pentagram, he lives. If he transmutes the pentagram into a ring of fire, he serves the Plan."
THE TECHNIQUES of FUSION and DUALITY
The point which we are to study is the Technique of Fusion, leading, to the emergence (into controlling prominence) of the Ray of the Personality. After a brief study of this we will refer to the Technique of Duality. A study of the Technique of Duality would serve to elucidate the relationship which should exist between the two rays of manifesting energy, which constitute that phenomenal being we call man. Therefore, it will be apparent to you how necessary it will be to deal with these abstruse subjects in the simplest way. Our study of the Techniques of Integration was couched in language quite symbolic. We were there dealing with the relationship of five rays: Those of the personality, of the ego or soul, and of the rays of the three personality vehicles, prior to their integration into a functioning whole. The three words: Integration, fusion and Duality when dealt with in connection with the final stages of the Path of Evolution, are significantly different. For one thing, it might be said that:
1. The Technique of Integration, a sevenfold technique, is applied upon the Path of Probation. The Technique of Fusion is applied upon the Path of Discipleship.
2. The Technique of Duality is applied upon the Path of Initiation.
I am using these terms only in relation to the Aryan Race or Aryan consciousness. That consciousness demonstrates in a two-fold manner as mental power and personality force. It is found at a certain stage in every human being and in every race. The Aryan state of consciousness is one into which all men eventually pass. Integration here refers to the bringing into one field of resultant magnetic activity of five differing types of energy:
1. Physical and emotional sentient energy (2 energies) are brought together and eventually form one expressive force.
2. Physical, emotional-sentient and mental energy (3) are also brought into relationship; one potent vortex of force is then set up which eventually becomes so systematized and integrated that we call its aggregated expression Personality, (4) and in time this aggregate becomes a realized potency and thus completes the four-fold lower man.
3. These four types of energy are then brought into relationship with the ego or soul. This brings then, into play another and higher type of energy expression, and thus the five energies integrate, blend and fuse.
These 5 energies when rightly related to each other, produce one active force center, through which the Monad can work, using the word Monad to express the first differentiation of the One Life, if such a paradoxical phrase can be employed. Its use is only permissible from the standpoint of the personal self, still limited and imprisoned in the "I" consciousness. The Technique of Fusion deals with the production of a close interplay of the five above enumerated aspects of energy which have been, in due time, integrated into a unity. It is really a fusion of the four forces and the one energy. This fusion produces:
1. A demonstration of personality activity when, in response to the Technique of Integration, there is response and interplay between the threefold lower man; a gradual emergence of the dominant note of the lower man which will, in time, indicate the nature of the personality ray; the quality of the personality ray, in its higher aspects, emerges into living expression. Great beauty of character or great forcefulness will then appear.
2. Gradually, the qualities of the personality energy are transmuted into those of the soul and the fusion of the two energies: soul and body, is then complete.
This technique of fusion might be better understood if it were called the Technique of Transmutation, but it must be remembered that the transmutation referred to is not that of bad qualities into good or of bad characteristics into good ones (for this should take place quite definitely upon the Path of Probation) but the transmutation of the higher aspects of the personality ray into those of the soul. When this has been to a great extent carried forward satisfactorily, then the Technique of Duality comes into play—a duality differing greatly from that to which we refer when we speak of the higher and lower selves. It is a duality which is utilized upon the Path of initiation by Those Who Know no sense of separativeness and signifies one wherein the transmuted and purified personality qualities are used by the initiate in the three worlds for the furthering of the Plan. The egoic energies are only brought into play when needed for group benefit and within the confines of the Kingdom of God. We are dealing here with relatively advanced stages of human development. What I have now to say will veil, under simplified phrases, truths which will be apparent to two groups of aspirants:
1. Accepted disciples, who will comprehend the significances of the Technique of fusion.
2. Initiates, who will work with the Technique of Duality.
We are here dealing with the primordial duality of spirit and matter and not with the secondary duality of soul and body. This point is of deep importance. The man who will seek to use the Technique of Fusion is the disciple who is conscious of personality power, owing to the fact that his mind is beginning to dominate his sentient emotional nature, much in the same way as his emotional-sentient nature has, for ages, controlled his physical body. The use of the mind is becoming "second nature" to certain advanced types of men and it is called into play, when they reach this stage, almost automatically. The result is that the integration of the three energies is proceeding fast. The man is definitely oriented to soul contact and knowledge and frequently the mind is itself brought suddenly under the control of the soul. This accounts for the intense difficulty of the life of every disciple at this stage. Several processes are simultaneously going on:
1. The mind factor is steadily becoming more dominant, increasingly clarified and usable.
2. The three aspects of the lower nature are working in closer unity all the time, each growing at the same time in individual potency.
3. The personality ray is making its presence felt and the expressed power of the man is equally increasing.
4. The soul ray is, at times, projecting itself and this produces in the early stages those difficult upsets and turmoils which are usually of a distressing kind.
It is valuable to remember that this revelation comes to the race in three stages:
1. INDIVIDUALLY, when the disciple "relinquishes the fight in order to stand, thereby discovering victory ahead, achieving oneness with the enemy, the Warrior and the One."
2. IN GROUP FORMATION. This approach to the revelation is today going on in the world, and is producing a moment of extreme crisis in connection with the work of the New Group of World Servers. Their moment of crisis lies immediately ahead.
3. IN THE HUMAN FAMILY AS A WHOLE. This revelation will come to the race at the end of the age and with it we need not concern ourselves. It is essentially the revelation of the Plan as a whole, embodying the various aspects of the Plan as—from cycle to cycle—the race has grasped the smaller aspects and revelations and succeeded eventually in bringing them into concrete manifestation. It is a revelation of the purposes of Deity—past, present and future purposes—as grasped by those who have developed the divine aspects and are, consequently, in a position to understand.
This series of spiritual unfoldments of consciousness in the life of the individual and the group produces a definite integration upon the three levels of personality work. It also lays the ground for those processes of fusion which will blend the rays of the personality and of the soul. The word for this ray is steadfastness. The words of power: Inclusion, centralization, stillness and steadfastness must be employed in the light of the soul or may have a striking harmful effect.
"'Towards me I draw the garment of my God. I see and know His form. I take that garment, piece by piece. I know its shape and color, its form and type, its parts component and its purposes and use. I stand amazed, I see naught else. I penetrate the mysteries of form, but not the Mystery. I see the garment of my God. I see naught else.' Love of the form is good, but only as the form is known for what it is—the veiling vase of life. Love of the form must never hide the Life which has its place behind, the One who brought the form into the light of day, and preserves it for His use—The One Who lives, and loves and serves the form, the One Who IS. The Word goes forth from soul to form: 'Behind that form, I am. Know Me. Let not the forms of nature, their processes and powers prevent thy searching for the Mystery which brought the mysteries to thee. Know well the form, but leave it joyously and search for Me. 'Detach thy thought from form and find Me waiting underneath the veils, the many-sided shapes, the glamours and the thought-forms which hide my real Self. Be not deceived. Find Me. Know Me. Then use the forms which then will neither veil nor hid the Self, but will permit the nature of that Self to penetrate the veils of life, revealing all the radiance of God, His power and magnetism; revealing all there is of form, of life, of beauty and usefulness. The mind reveals the One. The mind can blend and fuse the form and life. Thou art the One. Thou art the form. Thou art the mind. Know this.'"
This fifth ray formula is of exceeding potency at this time and should be used often, but with care. It has most powerful integrating properties. The three aspects of the spiritual entity –the mind, the One Who uses it (the Self) and the form nature need to be equally stimulated. If all the emphasis of the soul energy is poured into the lower nature, it might result in the shattering of the form. All must receive a balance quota of force. This is a replica of the experience of the Monad when coming into manifestation, for the monad retains a measure of energy within itself, it sends energy forth which is anchored in that center of energy which we call a soul. Still more energy pours forth also, via the soul, for the production of a human being—an expression of the soul upon the physical plane, just as the soul is an expression of the monad upon the mental plane, and both are expressions also of that one monad. The use of this formula brings about a needed alignment and again produces also, and evokes a crisis. This crisis must be regarded as producing two lesser crises in the consciousness of the personality.
1. That in which there comes the achieving of equilibrium. This balanced point of view leads to what might be called the "ending of the joy-life and of desire." This is not a pleasant experience to the disciple. It leads to much aridness in the life-experience and to a sense of loss.
2. This balanced condition in which the not-Self and the Self, are seen as they essentially are, leads eventually to a crisis of choice and to the major task of the disciple's life. This is the detaching of himself from the grip of form experience and consciously, rapidly and with intention preparing himself for the great expansions of initiation.
When this dual crisis is over and that which it has evoked, has been rightly handled, then the light streams forth, leading to the revelation of the relationships of form to soul. These two are then seen as one in a sense never before realized and are then regarded as possessing a relation quite different to the theoretical relationships posited in ordinary occult and religious work. It will be apparent how a new relationship and a new type of integration then becomes possible and how the mind quality of the 5th ray (critical, analytical, separative and over-discriminating) can become common sense. When this takes place we now have five words for disciples upon the five rays to study: inclusion, centralization, stillness, steadfastness and DETACHMENT.
"'I SEE A VISION. It satisfies desire; it feeds and stimulates its growth. I lay my life upon the altar of desire—the seen, the sensed, that which appeals to me, the satisfaction of my need—a need for that which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for truth, for service, and my vision of the goal. It is the vision which I see, the dream I dream, the truth I hold the active form, which meets my need, that which I grasp and understand. My truth, my peace, my satisfied desire, my dream, my vision of reality, my limited ideal, my finite thought of God; -- for these I struggle, fight and die.' Love of the truth must always be. Desire and aspiration, reaching out for that which is material or soaring upward towards the vision of reality must ever find their satisfaction. For this men work, driving themselves and irking others. They love the truth as they interpret it. They love the vision and the dream, forgetting that the truth is limited by mind—narrow and set, one-pointed, not inclusive; forgetting that the vision touches but the outer fringe of mystery, and veils and hides reality. The word goes out from soul to form: 'Run not so straight. The path that you are on leads to the outer circle of the life of God. The line goes forward to the outer rim. Stand at the center. Look on every side. Die not for outer forms. Forget not God, Who dwells behind the vision. Love more your fellow men.'"
The sixth ray disciple has to dissociate himself from his adored truth, from his loved ideals, following his Master unto death, if need be; forcing himself and forcing all his fellowmen to dedicate themselves to that which he sees.
It must be recognized that he lacks the wide love of the second ray disciple. He is all the time occupied with himself, with his work, his sacrifice, his task, his ideas, and his activities. He, the devotee, is lost in his devotion. He, the idealist, is driven by his idea. He, the follower, runs blindly after his Master, his chosen ideal and loses himself in the chaos of his uncontrolled aspirations and the glamour of his own thoughts. Curiously enough, there is a close relation between the third and the sixth rays, just as there is between the first and the second rays, and the second and the fourth. The fourth, fifth, sixth and seventh rays have no such paralleling relations. 1 added to 1 = 2, 2 added to 2 = 4, 3 added to 3 = 6. This relation and interplay only becomes active at a relatively high stage of evolution.
The problem of the sixth ray aspirant is to divorce himself from the thralldom of form, though not from form. He has to stand quietly at the center. There he learns breadth of vision and a right sense of proportion. The alignment evoked by this "peaceful standing still" naturally produces a crisis. It is a crisis, which seems to leave him destitute of incentive, of appreciation by others and of life purpose. He is peculiarly sensitive to his own reactions and to the ideas of others where he and his truths are concerned. He feels a fool and considers that others are thinking him so. The crisis therefore is severe, for it has to produce a complete readjustment of the Self to the self. His fanaticism, his devotion, his furious driving of himself and others, is wasted efforts and his lack of understanding of the point of view of others have all gone, but as yet nothing has taken their place. He is swept by futility and his world rocks under him. Let him stand still at the center, fixing his eyes on the soul and ceasing activity for a brief period of time until the light breaks in.
It is interesting to note that the Master Jesus, as He hung upon the Cross, experienced (on a much higher turn of the spiral than is possible for the disciple) the acme and the height of this crisis, though in His case—being attuned to God and to all God's children—there swept over Him the sum total of the dilemma of the world disciples and all the agony of the astral awareness of this dilemma, voicing itself in the agonizing words: "My God, My God, why has Thou forsaken Me."
But by facing futility and himself and by surrendering himself to the life at the center and there holding himself poised and still, yet alert, the light will break in and reveal to the disciple that which he needs to know. He learns to express that inclusive love which is his major requirement and to let go the narrow, one-pointed attitude which he has hitherto regarded as love. He welcomes then all visions, if they serve to comfort his brothers. He welcomes all truths, if they are agents of revelation to other minds. He welcomes all dreams if they an act as incentives to his fellow men. He shares in them all, yet retains his poised position at the center. Thus we can see that the essential integration of this unit into his group can now take place.
The problem of the disciple upon this ray is greatly increased by the fact that the sixth ray has been the dominant ray for so many centuries and is only now passing out. Therefore the idealism, fanatical thought-forms, built up by the devotees upon this ray, are powerful and persistent. The world today is fanatically idealistic. This is one of the causes of the present world situation. It is hard for the man who is the one-pointed devotee to free himself from the prevailing influence, for the energy thus generated feeds that which he seeks to leave behind. If he can, however, grasp the fact that devotion, expressing itself through a personality, engenders fanaticism and that fanaticism is separative, frequently cruel, often motivated by good ideals, but that it usually overlooks the immediate reality by rushing off after a self-engendered vision of truth, he will go far along the way to solving his problem. If he can then realize that devotion, expressing itself through the soul, is love and inclusiveness plus understanding, then he will learn eventually to free himself from the idealism of others and of himself and will identify himself with that of the Hierarchy, which is the loving working out of God's Plan. It is free from hatred, from intense emphasis upon an aspect or a part, and is not limited by the sense of time.
Light reveals. The stage of revelation now follows. This light upon the way produces vision and the vision shows itself as:
1. A vision, first of all, of defects. The light reveals the man to himself, as he is, or as the soul sees the personality.
2. A vision of the next step ahead, which, when taken, indicates the procedure next to be followed.
3. A vision of those who are travelling the same way.
4. A glimpse of the "Guardian Angel," who is the dim reflection of the Angel of the Presence, the Solar Angel, which walks with each human being from the moment of birth until death, embodying as much of the available light as the man—at any given moment—can use and express.
5. A fleeting glimpse (at high and rare moments) of the angel of the Presence itself.
6. At certain times and when deemed necessary, a glimpse of the Master of a man's ray group. This falls usually into two categories of experience and causes:
a. In the early stages and whilst under illusion and glamour, that which is contacted is a vision of the astral, illusory form upon the planes of glamour and illusion. This is not, therefore, a glimpse of the Master Himself, but of His astral symbol, or of the form built by His devoted disciples and followers.
b. The Master Himself is contacted. This can take place when the disciple has effected the needed integrations of the threefold lower nature.
It is at this moment of "integration as the result of revelation" that there comes the fusion of the personality ray with the egoic ray. The personality ray is always a subray of the egoic ray, in the same sense that the seven major rays of our solar system are the seven subrays of the Cosmic Ray of Love-Wisdom, or the 7 planes of our system are the 7 subplanes of the cosmic physical plane. This is a valuable point for all to grasp. Ponder upon it, for it is self-explanatory. It will make it possible to solve the problems of Alignment, the lines of least resistance; the processes of substitution, the alchemy of transmutation, the fields of service, avocation and vocation.
The lack of balance will also emerge. A study of the two formulas of the 1st and 2nd rays will make it clear why in humanity and in the solar system also, these two major rays are always so closely associated. At a certain stage upon the Path all the rays governing the mental body shift their focus onto rays one and two, doing this via the third ray. This ray holds the same position to the other rays that the solar plexus center does to the other six centers, for it constitutes a great clearing house. The first ray penetrates and produces the line along which Light comes. The second ray is the "light-carrier," and supplements the work of the first ray.
"'Pulling the threads of Live, I stand, enmeshed within my self-created glamour. Surrounded am I by the fabric I have woven. I see naught else. "The love of truth must dominate, not love of my own thoughts, or love of my ideas or forms; love of the ordered process must control, not love of my own wild activity.'
The word goes forth from soul to form: 'Be still. Learn to stand silent, quiet and unafraid. I, at the center, AM. Look up along the line and not along the many lines which, in the space of aeons, you have woven. These hold thee prisoner. Be still. Rush not from point to point, nor be deluded by the outer forms and that which disappears. Behind the forms, the Weaver stands and silently he weaves.'"
It is this enforced quiet which brings about the true alignment. This is the quiet not of meditation but of living. The aspirant upon the third ray is apt to waste much energy in perpetuating the glamorous forms with which he persistently surrounds himself. How can he achieve his goal when he is ceaselessly running hither and thither—weaving, manipulating, planning and arranging? He weaves for the future, forgetting that his tiny bit of weaving is an intrinsic part of a great Whole and that time may enter in and frustrate—by change of circumstance—his carefully laid plans. To offset this, he must stand quiet at the center and cease from weaving. When he can do this, he will discover that he has suddenly achieved alignment. This alignment produces a crisis which is characterized by two qualities:
a. The quality of deep distress. This is a period of difficulty and of real concern because it dawns upon his consciousness how useless, relatively, are his weaving and his manipulations and how much of a problem he presents to other Weavers.
b. The quality which might be expressed as the determination to stand in spiritual being and to comprehend the significance of the ancient aphorism, given frequently to third ray aspirants: "cease from thy doing. Walk not on the Path until thou hast learnt the art of standing still. Study the spider, brother, entangled not in its own web, as thou art today entangled in thine own."
This crisis evokes understanding, which is, an aspect of light. The aspirant slowly begins to work with the Plan as it is, and not as he thinks it is. As he works, revelation comes and he sees clearly what he has to do. Usually this entails a disentangling and a release from his own ideas. The third ray aspirant is always slower to learn than the second ray, just as the first ray aspirant learns more rapidly than the second ray.
After he has learned to do it, integration then takes place. The first result of the use of these three formulas can each be summed up in one word. These words embody the first and simplest steps upon the way of at-one-ment.
Ray One Inclusion.
Ray Two Centralization.
Ray Three Stillness
We will now take the formulas which will embody the techniques of integration for the four minor rays. We will emphasize the five stages of the technique we are studying:
A crisis of evocation.
Bear in mind that the alignment with which we have hitherto been occupying ourselves is that of a form of expression. This is achieved through discipline, meditation, and service. These techniques of integration, however, refer to the establishing of a continuity of consciousness within the aligned forms. Therefore we begin with alignment in these cases and do not end with it.
"'Midway I stand between the forces which oppose each other. Longing am I for harmony and peace, and for the beauty which results from unity. I see the two. I see naught else but forces ranged opposing, and I, the one, who stands within the circle at the center. Peace I demand. My mind is bent upon it. Oneness with all I seek, yet form divides. War upon every side I find, and separation. Alone I stand and am. I know too much.' The love of unity must dominate, and love of peace and harmony. Yet not that love, based on a longing for relief, for peace to self, for unity because it carries with it that which is pleasantness. The word goes forth from soul to form. 'Both sides are one. There is no war, no difference and no isolation. The warring forces seem to war from the point at which you stand. Move on a pace. See truly with the opened eye of inner vision and you will find, not two but one; not war but peace; not isolation but a heart which rests upon the center. Thus shall the beauty of the Lord shine forth. The hour is now.'"
This fourth ray is preeminently the ray of the 4th Creative Hierarchy, the human kingdom, It has a peculiar relation to the functions and the service of man, as an intermediate group, a bridging group, upon our planet. The function of this intermediate group is to embody a type of energy, which is that of at-one-ment. This is brought about by the soul qualified by the ray in question. The relation of the human family to the divine scheme is that of bringing into close rapport the three higher kingdoms upon our planet and the three lower kingdoms of nature, thus acting as a clearing house for divine energy. The service humanity is to render is that of producing unity, harmony and beauty in nature, through blending into one functioning, related unity the soul in all forms. This is achieved individually at first, then it takes place in group formation and finally it demonstrates through an entire kingdom in nature. When this takes place the fourth Creative Hierarchy will be controlled predominantly by the 4th ray. The majority of its egos will have 4th ray personalities, thus facilitating the task of fusion and the consciousness of its advanced units will function normally upon the 4th plane of buddhic energy. It is an almost undefinable consciousness of group fusion with a grater whole, and not so much individual fusion with the whole. When this 4th ray alignment is produced and the disciple becomes aware of it, a crisis is evoked. The crisis leads to fresh illumination which it is properly handled. These crises are produced by the bringing together of the higher forces of the personality and soul energy. It is the integrated personality force, brought into relation with soul energy, which ever produces the type of crisis which is here discussed. This 4th ray crisis evoked by a right understanding and a right use of the fourth ray formula, produces the following results:
1. A sense of isolation. Putting this into more modern language, a complex is produced of the same nature as that which temporarily overcame Elijah. He was overwhelmed with a sense of his clarity of vision in relation to the problem with which he was faced, of his unique response to it, and also with a sense of aloneness which devastated him.
2. A sense of despairing futility. The forces arraigned against the disciple seem so great and his equipment so inadequate and feeble!
3. A determination to stand in the midst and, if not victorious, at least to refuse to admit defeat, taking with determination the position which St. Paul expressed in the words: "Having done all, to stand."
4. A sudden recognition of the Warrior within, Who is invisible and omnipotent but Who can only now begin His real work when the personality is aligned, the crisis recognized, and the will-to-victory is present. We would do well to ponder on this.
When this state of mind is achieved and the disciple and inner Master, the soldier and Warrior are known to be at-one, then there takes place what has been called in some of the ancient books "the breaking forth of the light of victory"—a victory which does not inflict defeat upon those who are at war, but which results in that triple victory of the two sides and of the One Who is at the center. All three move forward to perfection.
The man who has awakened to full consciousness in the various aspects of his nature: emotional, mental and egoic, realizes himself first of all as a personality. He integrates his various bodies with their different states of consciousness into one active reality. He is then definitely a personality and has passed a major milestone on the Path of Return. Inevitably, the evolutionary process must bring to pass this phenomenal occurrence in the case of every human being, but it can be produced by a planned mental application to the task, and an intelligent consideration of the relation of the part to the whole. It will be found that the purely selfish, material personality will eventually arrive at the condition wherein the man will be conscious of integrated activity and power because he has developed and integrated his own separative "parts" into one whole and because he has studied and used his environment, or the whole of which his personality is but a part, in such a way that it contributes to his desire and his emergence into prominence. In doing this, he necessarily has had to make some living contribution to the whole, in order to evoke its integrating power. His motive, however, being purely selfish can only carry him a certain distance along the path of the higher integration.
The unselfish, spiritually oriented man also integrates the various aspects of himself into one functioning whole, but the focus of his activity is contribution, not acquisition, and, by the working of the higher law, the Law of Service, he becomes integrated, not only as a human being within the radius of the prevalent civilization, but also into that more inclusive world of conscious activity which we call the Kingdom of God. The progress of humanity is from one realized integration to another.
Today in our Aryan race, humanity is occupied with the task of adding another aspect: that of the mind. To the achieved facts of livingness and sensitivity, he is rapidly adding reason, mental perception and other qualities of mind and thought life.
Advanced humanity upon the Probationary Path is fusing these three divine aspects into one whole, which we call the personality. Many hundreds of thousands stand at this time upon that Path, and are acting, feeling and thinking simultaneously, making of these functions one activity. This personality synthesis comes upon the Path of Discipleship, under the direction of the indwelling entity, the spiritual man.
This integration constitutes alignment. When a man has achieved this, he passes eventually through a process of reorientation. This reveals to him, as he slowly changes his direction, the still greater Whole of humanity. Later, upon the Path of Initiation, there will dawn upon his vision, the Whole of which humanity itself is only an expression. This is the subjective world of reality, into which we begin definitely to enter as we become members of the Kingdom of God.
On the Probationary Path, though only during its later stages, he begins to serve humanity consciously through the medium of his integrated personality and thus the consciousness of the wider whole gradually supersedes his individual and separative consciousness. He knows himself to be but a part.
On the Path of Discipleship, the process of integration into the Kingdom of God, the Kingdom of Souls, proceeds until the third initiation is undergone. Bear in mind that these ray techniques are imposed by the soul upon the personality after it has been somewhat integrated into a functioning unity and is therefore, becoming slightly responsive to the soul, the directing Intelligence.
"The love of power must dominate. There must also be repudiation of those forms which wield no power. The word goes forth from soul to form: 'Stand up. Press outward into life. Achieve a goal. For you, there must be not a circle, but a line. Prepare the form. Let the eyes look forward, not on either side. Let the ears be closed to all the outer voices and the hands clenched, the body braced and mind alert. Emotion is not used in furthering of the Plan. Love takes its place.'
The symbol of a moving point of light appears above the brow. The keynote of the life though uttered not, yet still is clearly heard: 'I move to power. I am the One. We are a Unity in power. And all is for the power and glory of the One.'"
Such is the process of the life of the man upon the first ray who is seeking to control his personality and then to dominate his environment. His progress is that of "achieved control; that of being controlled, and then again controlling." At first, his motive is that of selfish achievement, and then comes failure to be satisfied. A higher achievement then takes place as a result of the service of the Plan, until the time comes when he can be trusted to be God's Destroying Angel—the Angel who brings life through the destruction of the form. Such integrated personalities are frequently ruthless at first, selfish, ambitious, cruel, undeviating, aware of implications and of the results of action but, at the same time, undeviating, moving forward to their purposes. They destroy in order to rise to greater heights upon the ruin they have wrought. They do thus rise. They trample on other men. They integrate their surroundings into an instrument for their will and move relentlessly forward upon their own occasions. This type of man will be found expressing these qualities in all walks of life and is a destroying force in his home, business or in the nation. All this is made possible because the first ray has at this stage integrated the personality vehicles and has achieved their simultaneous control. The man functions as a whole. This method of work brings him eventually to a point of crisis—a crisis based upon the fact of his essentially divine nature, which cannot remain satisfied with the gaining of power in a personality sense and in a material world. Power selfishly used exhausts its user and evokes a display of power antagonistic to him. He is thereby destroyed, because he has destroyed. He walks alone because he has cried forth to the world: "I will brook no companion; I am the one alone." This crisis of evocation brings him to an inner point of change, which involves an alteration in his direction.
The change of direction takes him back to the center of his being: the heart. Instead of moving straight forward, he waits in patience and seeks to feel. A change of attitude can be noted. He reaches out his arms to his fellow men...to the greater whole...and thus becomes inclusive. Searching within himself for responsiveness to his environment, he thus loses sight of self and the light breaks in. In that light, the first thing which is revealed to him is the devastating sight of that which he has destroyed. Slowly calling in the power of his soul, he proceeds to rebuild that which he has destroyed. In rebuilding, he lifts the entire structure on to a higher level than any he has hitherto touched. This is the task of the destroyers and of those who work with civilizations and who can be trusted to act as agents of destruction under the Plan.
It is interesting to note that when this stage is reached, he will usually pass through four incarnations in which he is first of all "the man at the center," a focal point of immobile power. He is conscious of his power, gained whilst functioning as a selfish destroyer, but he is also conscious of frustration and futility. Next, he passes through a life in which he begins to reorganize himself for a different type of activity. It will be found that in these cases, he will have a third or a seventh ray personality. In the third incarnation he definitely begins rebuilding and works through a second ray personality until, in the fourth life, he can function safely through a first ray personality without losing his spiritual balance. Through this type of personality, his first ray soul can demonstrate, because the disciple has "recovered feeling, gained divine emotion, and filled his waiting heart with love." In such cases as this, the astral body is usually on the second ray, the mental body upon the fourth ray and the physical body upon the sixth ray. This naturally tends to balance the intensity of the first ray vibrations of the personality and soul. It is in the third life of reorientation that he gains the reward for the arresting of his selfish efforts and aspects of the Plan are then revealed to him.
"'Again I stand; a point within a circle and yet myself.' The love of love must dominate, not love of being loved. The power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. This is the first step towards a deeper search. The word goes forth from soul to form: 'Release thyself from all that stands around, for it has naught for thee, so look to me. I am the One who builds and draws thee on and up. Look unto me with eyes of love, and seek the path which leads from the outer circle to the point. I, at the point, sustain. I, at the point, attract. I, at the point, direct and choose and dominate. I, at the point, love all, drawing them to the center and moving forward with the travelling points towards that great Center where the One Point stands.' What mean you by that word?"
It is advisable to recollect that all the rays are but the SUBRAYS of the second Ray of Love-Wisdom. The One in the center, Who is the "point within the circle" of manifestation, has three major qualities: life or activity in form, love and the power of abstraction. It is these last two qualities of Deity with which we are concerned in connection with the second ray, the dualities of attraction and abstraction emerge, both latent and both capable of perfected activity in their own field.
There comes the moment in the life of the aspirant when he begins to consider the significance of finding no satisfaction in the familiar things; the old life of desire for well known forms or existence. The attractive power of the ONE at the center, also fails. It is not yet a familiar "call." It is at this point that he must reflect upon and use this formula. What should now be the procedure and right use? Upon this it is not possible to enlarge, beyond pointing out that all the meditation processes concerned with the Raja-Yoga system are intended to bring the aspirant to a point of such intense inner focussing and mental detachment that he will be in a position to use these formulas with understanding, according to his ray type. His meditation produced the needed alignment. There is a direct line between the thinking, meditative, reflective man upon the periphery of the soul's influence and the soul itself, the One Who is at the center. The crisis of evocation succeeds, once this line of contact has been recognized and a crisis of intense activity ensues, wherein the man occultly "detaches himself from the furthest point upon the outer rim of life, and sweeps with purpose towards the central Point." This crisis usually persist for a long time, a far longer one than is the case with the aspirant upon the first ray line of activity. It is this period of crisis, which presents the major problem to the advanced aspirants of today. Instead of treating the difficulty as a sign of progress, the psychiatrist and psychologist, treat it as a disease of mind and of the personality. Instead of regarding the condition as one warranting understanding but no real concern, the attempt is made to arrest the difficulty by elimination and not by solution, and though the personality may be temporarily relieved, the work of the soul for that particular life cycle is arrested.