In this soul activity is to be found the source of all the experiences, which are recognized by the psychologist. In this thought is to be found the fact that there is no difficulty in the vehicles of expression but finds its correspondence and higher truth in the center of experience which we call the soul.
Take, for instance, the emphasis laid upon the idea that all that we have inherited of truth (the idea of God, the concept of a future heaven, the ancient and exploded (?) belief around which the thoughts of men have superstitiously centered) are only the outer expression of a hidden "wish life." This wish life is, we are told, based upon an inner hidden sense of disillusionment, of trouble. All the ideas which the race has prized down the ages and whereby most of its nobler souls have lived, are founded on illusion. With the formulation of these various "wish-fulfillments" in the life of the individual, with the fact that they lead to many stresses which require careful adjustment, and with the belief that in these concepts is mixed much of a childish superstition, the Teachers upon the inner side would find Themselves in hearty agreement in many cases. But They make the following reservation. They state that the centers of expression through which the soul gains experience and becomes conscious in worlds of being, otherwise unknown, have come into manifestation as the result of the "wish" of the soul. It is the "wish-life" of the soul and not the frustrations of the personality which have brought about the situation with which man is today contending. Therefore, the emerging into the public consciousness, through the teaching of certain schools of psychologists, of knowledge anent this wish life and its increasing prevalence, is definitely founded upon the fact that humanity is becoming soul-conscious and slowly becoming aware of the wishes of the soul. But as a man's basic identifications remain as yet in the centers of expression and not in the center of experience:--the soul, there is an unavoidable, though temporary, distortion of the truth.
We can approach another psychological problem in the same manner. Much is being written today which is the result of the development of the science of psycho-analysis. This is the problem of what is commonly called a "split personality". This division in the continuity of consciousness (for that is what it basically is) takes many forms. Sometimes it produces more than simply a duality. The great expression of the continuity of desire is voiced for us by Paul, the initiate, in The Epistle to the Romans where he refers to the constant battle between the will-to-good and the will-to-evil, as it takes place within the periphery of consciousness of a human being. From certain angles this passage is prophetic, for the writer was looking forward to that period in the evolution of mankind when the "battle of the opposites" would be waged in its full strength, both individually and within all nations and races. Such a time is now upon us. As far as the individual is concerned, the psychologist is attempting to deal with the problem. As far as the race is concerned, the great social, philanthropic, political and religious movements are equally concerned with the same problem. This should be of interest to all for it indicates that the planetary kurukshetra is now being fought out and, therefore, that present affairs must be viewed from the angle of a basic psychology, which is expressive of the human family. It indicates also the advanced point of attainment in consciousness upon the path of evolution. When the battle is successfully fought, and there is a realization in consciousness of the nature of the issue involved, then we shall have a bridging of the gap and the fusing of the soul and the form. This will bring in the new era of spiritual attainment or of soul contact. (We can see this happening today with the masses and planets demanding a change in the status quo and those in power want to stay in power.mdb)
The thought which should be dominant in order that we may rightly understand the correct use of this whole section is simply this: that the right appropriation of form by the soul is the result of an initial wish or desire. It is the result of a fundamental outgoing impulse on the part of the center of energy. I would urge you to preserve the thought of the psychological implications, considering this whole section from the angle in sentiency, for in sentiency lies the entire psychological problem. It is always the problem of response to environment and opportunity. In this idea lies much for the esoteric psychologist. In sensitive awareness lies the secret of progress for the psyche, and also the secret of the many states of consciousness which the feeling factor, the soul, experiences as it expands the sphere of its contacts, the range of its influence and the field of its conscious activity. We are apt to consider these appearances from the point of view of man upon the physical plane. It is necessary to consider them from the point of view of the soul. This is an angle of vision, which is only truly possible to the man who is beginning to function as a soul.
It is here that the ray nature of any specific soul is brought into activity, for its coloring, tone, quality and its basic vibration determine psychologically the color, tone, quality and basic vibration of the mind-energy demonstrated. It conditions the sentient form attracted and the vital body, which constitutes the attractive agency upon the physical plane, drawing to itself the type of negative substance through which the quality, tone or vibration of the specific center of experience can be expressed. In the early stages of manifestation, it is the nature of the vehicle which dominates and is the outstanding characteristic. The nature of quality, of the underlying soul, is not apparent. Then the form is sentient in two directions: outwards towards the environment, which leads as evolution proceeds, to the perfecting of the vehicle, and inwards towards the higher progressive impulse, which leads to the definite expansion of consciousness. These higher impulses are progressive in their appearance. The physical nature becomes responsive to desire, ambition and aspiration. The fusion of the sentient, astral body and the physical body then becomes complete. This basic duality then becomes responsive to the lower concrete mind, the separative impulses of the selfish mental body, the intellect, the synthesis of mind and instinct and the promptings of the soul. This produces an integration of the three energies, which constitute the threefold lower man. This triplicity then becomes responsive to:
1. Itself, as an integrated personality. Then the rhythm set up by the fusion of the lower energies (the astral and the mental) becomes dominant.
2. The Soul, as the fundamental center of experience. The personality gets a vision of its destiny, which is to be an instrument of a higher force.
3. The intuition.
4. The source of inspiration, the monad.
The dilemma of the psychologist today is largely due to the fact that the law of rebirth is not yet recognized scientifically. He is therefore faced with the problems of the inequalities in the physical equipment, everywhere prevalent. Until the Law of Rebirth is admitted there will be no real understanding of the process of evolution, of the relationships of individuals and the nature of the unfoldment of the equipment. Knowledge comes as the individual integrates into his environment. Wisdom comes as he becomes coordinated into the processes of time. Little by little the triple mechanism is developed. Today this knowledge is of a very high order and the world is full of personalities.
INTER-RELATIONS of the PERSONALITY LIFE
We are here viewing Man as a conscious thinker, and not man as a member of the 4th kingdom of nature. Ponder this distinction, for it marks the points of emphasis and the focus of the identification. In the first stage of appropriation, we have the soul doing three things:
1. Consciously registering the desire to incarnate. This is the will to exist or the will –to-be upon the physical plane.
2. Consciously focusing attention on the processes involved in the decision to "make an appearance".
3. Consciously taking the necessary steps to appropriate the needed substance through which to appear and thereby satisfy the demand for experience.
The second stage of aspiration concerns the desire of the soul to appear and brings the consciousness down on to the astral plane. The inclination of the soul is towards that which is material. We have been apt to regard aspiration as the consummation of desire. Aspiration is the root of all desire. We have only used the word "desire" to signify aspiration. But all phases of desire are essentially forms of aspiration. On the involutionary arc, aspiration shows itself as the desire of the soul to experience in consciousness those processes which will make it conscious in the world of human affairs. When this conscious realization is established and the soul has appropriated a form upon the mental plane through the will to exist, and one also upon the astral plane, through aspiration, then the third stage of approach takes place upon the etheric levels. The consciousness becomes focussed there, preparatory to the intense crisis of "appearing", and there takes place a gathering of all the forces of the consciousness in order to force the issue and thus emerge into manifestation. This is a vital moment in consciousness. It is a period of vital preparation for a great spiritual event: the coming into incarnation of a son of God. This involves the taking of a dense physical body which will act either as a complete prison for the soul or as a "form for revelation" in the cases of those advanced men who we regard as the revealed sons of God.
Then when the gathering of forces during the stage of approach is consummated, the fourth stage takes place, that of appearance, and the man emerges into the light of day. After appearing in form, he becomes with each new appearance, increasingly active and alive and awake, and the stage of activity grows in intensity until the consciousness of the man is swept by ambition. The two final stages of activity and of ambition are those covered by the ordinary man and dealt with by the ordinary psychologist. It shows how very little of the life of the real man, of the conscious thinking Being is touched by the orthodox, exoteric psychologist. The four stages of man's development which lie behind his active appearance upon the physical plane are not considered at all.