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Living on the Right
Frequency A Course in Occultism Eyjólfur Pétur Hafstein Dedicated to my Group, with
gratitude and affection. - -
- - -
- - CONTENTS
PART I. Chapter 1. Introduction
Chapter 2. Theory 2.1. Aim 2.2. The Three Fundamental Sciences ……………. Chapter 3. Method 3.1. The Method of the Science of
Bridgebuilding 3.2. The Method of the Science of Meditation 3.3. The Method of the Science of Service 3.4. The Method of the Three Sciences
- a Discussion of Aims ………… Chapter 4: Teaching Techniques 4.1. Teaching the Science of Bridgebuilding 4.2. Teaching the Science of
Meditation
………… 4.3. Teaching the Science of Service
4.4. Example of a Lesson in Occultism PART II. Chapter 5: The Perfect Man and Free Will 5.1.
The Bhagavad Gita - the Religious Poem and
Its Moral Message 5.2.
The Bhagavad Gita, Section II, Verses 54-72 5.3.
The Bhagavad Gita, Section XI, Verses 32-34 5.4.
The Bhagavad Gita and Free Will Chapter 6:
The Way to Nirvana 6.1.
Liberation Through Self-Denial 6.2.
Travelling the Path 6.3.
Correspondences in the Bhagavad
Gita 6.4.
Conclusion Chapter 7:
Trust Two Things in This World 7.1.
The Yoga of Love, Bhagavad Gita,
Section XII 7.2.
Conclusion Chapter 8:
Pantanjali's Raincloud 8.1.
The "Glorious Colours" of the Hierarchy 8.2. The Disciple and the Raincloud
………….. 8.3.
Conclusion Chapter 9:
Occult Creation - the Way of the Accepted Disciple 9.1. What is Occult Creation? 9.2. How Does Occult Creation Take
Place? 9.3.
The Mysteries of the Sounding
9.3.1. Numbers and Colours
9.3.2. Tones and Colours 9.4. An
Example of Occult Creation 9.5.
Conclusion - -
- - -
- - PART I CHAPTER 1:
INTRODUCTION Living on the Right Frequency is a draft of a course for aspirants and disciples
who wish to explore occultism systematically. At the same time, it is an experiment
of a certain type aimed at laying down the basis of my teaching in occultism
in the period known as the New Age or the Age of Aquarius. Any course claiming to be
scientifically structured must be designed in terms of the prevailing
circumstances. At the same time,
it must contain at least two principal chapters:
Theory and Method. Theory: This chapter
introduces the aims of the subject and the aspects of it which are aimed at.
Frequently, it also involves fundamentals for defining the subject.
This also implies that it is possible to attain the chosen aim by
particular methods. Method: This chapter of the
course introduces the materials which are used as the basis of the teaching.
The material consists of the method/content which must be introduced to the
pupil in a way which is sufficiently deliberate for him to be able to
assimilate the content. In this way, it should be possible to
attain the aim of the subject/teaching, and the theory should be proved
correct. Teaching Techniques deals with how the course is to be taught. It is not normally included in the course itself, but the teacher is given a completely free hand in designing the teaching in whatever way he chooses. Nevertheless, it must be remembered that each school has its own traditions, which in many cases have developed over a long time. In one way or another, the teacher is bound by these traditions, and they influence his teaching. The reason why I have chosen to introduce teaching techniques as a special chapter of the course is to emphasise the role of the teacher in the teaching process. In the next three chapters
I introduce in greater detail the course which forms the basis of my teaching
in occultism. It is my aim to give
a clear and concise picture of the three fundamental aspects described above
and thus to indicate how it is possible to set up a complete system for
teaching which aims at being both scientific and also logically based. Part II consists of five
chapters, each of which constitutes an independent entity. These are the basic
elements of which the course consists.
Chapters 5 to 7 consist of the material which forms part of the science
of bridgebuilding (the bridge of consciousness - antahkarana). Chapter 7 to 9 is devoted to the
science of meditation, and chapters 8 to 9 contain teaching material for the
science of service. CHAPTER 2:
THEORY As stated earlier, theory
introduces the aims of the subject and the aspects of it which are aimed at.
It also involves fundamentals for defining the subject. This implies that it is possible to
attain the chosen aim by particular methods. In order to facilitate an
overview of the theoretical aspect, a graphic model has been set up to
illustrate the principal content of the subject. First, the aim of the subject is
presented, followed by the three fundamental sciences which form the basis of
the definition of aims. These are
the science of bridgebuilding (antahkarana), the science of meditation and the
science of service.
Diagram 2.1: A schematic diagram of the theory. First comes the aim of the theory, then an introduction to the three fundamental sciences covered by the theory. 2.1 AIM The aim of the theory is
twofold. Firstly, there is the
connection of the soul and the personality, or the building of the bridge of
consciousness between the personality and the soul. This can be called living in the here and
now. Secondly, there is working as a
soul. This is a continuation of the
first part, and involves the function of taking part in the future in a
conscious way. 2.2. THE THREE FUNDAMENTAL SCIENCES The three fundamental
sciences are introduced as the basis of the theory. They are: The science of
bridgebuilding, the science of meditation and the science of service. The science of bridgebuilding: This can be termed the bridge-building of the
mind, since the aim is to build a bridge of consciousness in the pupil's
mind. There are two stages of construction.
The first takes place between the personality and the soul, and the
second between the soul and the Monad (the Father in Heaven - the
Spirit). Attention is focussed on the
building of the first stage of the bridge of consciousness between the
personality and the soul. The bridge
is built out of the material of the three highest levels of the mind, i.e.
the material of the higher, abstract mind.
When the building of the bridge is complete, there is no longer
anything to hinder the constant flow of consciousness or awareness from the
higher spiritual levels to the pupil's brain.
In this way, man becomes more and more aware of God's aim and purpose. The science of meditation: Correct occult meditation is, as the name
implies, more closely connected to the sciences than to religion. The science of meditation can be applied to
all aspects of life. This science is
partly derived from the science of bridgebuilding, and therefore also involves
the building of a bridge, but the main emphasis is on the first part of the
bridge, between the personality and the soul.
Meditation plays a threefold role: 1. It develops receptivity towards
influences from higher levels. 2. It
produces a constant flow of consciousness or awareness. 3. It trains the pupil in the fundamentals
of occult creation (the science of service) by awakening images or a sequence
of events in images in his mind. The science of service: The science of service constitutes a natural
extension of the other two sciences, providing they are applied in the correct
manner. As the first part of the
bridge-building between the personality and the soul progresses,
and an understanding of God's plan flows into the pupil's mind, his capacity
for service grows. The unification of
soul and personality initiates a certain sequence of events or functions
involving the pupil on the physical plane.
These functions are always in conformity with the aim of the group and
the Hierarchy, and are known by the term service. Service is the true science of occult
creation, and is a scientific method for continuing development. CHAPTER
3: METHOD In order to make this
presentation of the method easier to grasp, and at the same time to organize
it in accordance with the theoretical structure, it has been decided to divide
its principal content into three sections.
The first deals with the content of the part of the course dealing
with the science of bridgebuilding.
The second covers the material connected with the science of
meditation. The third section contains
a discussion of occult creation and its methods; as has been stated above, occult creation is the science of service and also
a scientific method of continuing development. This chapter on method ends with a
discussion of the aims set and of the methods of the three sciences. 3.1. THE
METHOD OF THE SCIENCE OF BRIDGEBUILDING This section presents four
basic assertions on which the science of bridgebuilding is based. These concern not only the nature of
knowledge; they also contain a particular method for the training of the
pupil. They are as follows: 1. The
soul as the creator. 2. Dharma, the
duty of man. 3. The emotional body and
its purification. 4. The mental body
and work with thoughts. The soul as the creator: This involves a description of man and the way he
is constituted. At the same time, the
role of each of his constituent parts, and the interaction of these parts, is
examined. The main emphasis, however,
is on the interaction between the personality and its creator, the soul,
since through this we achieve, to some extent, the first part of the aim
stated in the theory. Mutual trust is
an important factor in the interaction of soul and personality, and attention
is therefore paid to this. Dharma, the duty of man: Dharma is the theory of duty in life. It has been best expressed in the words:
"Do your duty, without fear of the consequences". Each person's
dharma is his duty in one particular incarnation, and constitutes his path,
which is laid out before he is born on earth.
It cannot be changed after he is born, and the personality's free will
has no effect on it during that particular incarnation. The personality is the soul's tool during
each incarnation, and the soul forms it according to the nature and purpose
of each incarnation. It consists of
three layers or bodies: the mental body, the emotional body and the dense
physical body, which is also, in part, an etheric body. The emotional body and its purification. The emotional body is the dwelling-place of
our aspirations and desires. The aim
is to train it and purify it so that it finally reflects only feelings of
love. The steps in the purification
process are: Inoffensiveness -
Goodwill - Love. Man has free will on
the emotional plane. If this is used
incorrectly, it creates karma, while if it is used correctly it can liberate
the soul from the shackles of cause and effect. The training and purification of the
emotional body lies in understanding the composition and flow of the emotions,
and thereafter guiding them in the right direction. The mental body and thoughts: The mental
body (the lower, concrete mind) is the dwelling place of our thoughts. As with the emotional body, the aim is to
train it and develop it until it finally reflects the aim and purpose of the
soul. Man also has free will on the
mental plane, the aim of this being to gain control of our thoughts so that
they liberate us from the shackles of karma.
Here too, we must understand the origins and the progression of the
contents of our minds, and then guide our thoughts in the right direction. The basic course material
for teaching the science of bridgebuilding consists of the texts: The Perfect Man and Free Will, The Way to Nirvana, Trust Two Things in This World.
These follow in Chapters 5 to 7 in Part II. 3.2 THE
METHOD OF THE SCIENCE OF MEDITATION As has already been
stated, the science of meditation is part of the science of bridgebuilding,
and the main emphasis in it is laid on the linking of the soul and the
personality. At the same time, the
science of meditation is a direct connection with the science of service in
that through meditation, we train the mind and the mental function which is
the necessary basis of occult creation.
Therefore, there are two sides to the basic elements of all true
occult meditation. Firstly, they
involve the linking of the soul and the personality and secondly they involve
the formation of thought forms in accordance with the plan which is revealed
to the personality by the soul. The linking of the personality and the soul: Let us examine the
following example. Chapter 3.1., which
deals with the method of the science of bridgebuilding, introduced four basic
assertions. These assertions are the
basis of the linking between the personality and the soul. The method of the science of meditation
consists, amongst other things, of combining these four basic assertions in a
particular meditative process in a graphic form. The combination is visualised as a
triangle. At the apex is the soul, as the
creator of the personality, symbolizing the mutual trust which must be
cultivated between the personality and the soul. In the centre of the triangle is the
individual's dharma, or duty which must be carried out during this particular
incarnation. In the left-hand corner
is the heart, which is symbolic of the emotional body when love is the
aim. In the right-hand corner is the
mind, which represents the lower mental body and symbolizes the spiritual
light which the mind must light. This graphic form must be
visualized mentally as the basis of the linking between the personality and
the soul. The formation of thought forms and the dual working of the mind: The dual working of the mind is what
takes place when invocations and mantras (e.g. the sacred word
The Disciple's Invocation
My pathway is laid out before me.
I keep light in my mind and love in my heart;
a soul am I, soaring on wings to the heights. The dual working of the
mind is the perfect method of the science of meditation, and when in addition
the pupil has become aware of his plan as part of the whole plan for the
evolution of mankind, he is prepared to participate in occult creation and the
perfect service of mankind. The basic teaching material
for the science of meditation is chapters 7 to 9 in Part II: The
Perfect Man and Free Will, Pantanjali's Raincloud and Occult Creation the Way of the Accepted
Disciple.
3.3 THE
METHOD OF THE SCIENCE OF SERVICE As mentioned above, the
science of service is a natural extension of the sciences of bridgebuilding
and meditation. The introduction
to the science of service is intended for all those pupils who are prepared to
work at service tasks in accordance with God's plan. The course elements to be treated,
which are basic for this science, are: The Creative Process. Mathematics -
Number Systems. Colour Theory - Laws of Colour Mixture. Music - Basic Theory. The Connection
between Tones, Colours of Light and Numbers.
Breathing Techniques. The
Act of Occult Creation - Responsibility and Consequences. The Creative Process: The creative process itself is a method of the
science of service. In this part
of the course, all aspects of the creative process are introduced. This refers to the preparation,
implementation and consequences of occult creation. Mathematics - Number Systems: This element deals specifically
with the base seven number system, but also includes a discussion of
other number systems and their mutual relationship. Colour Theory - Laws of Colour Mixture: The emphasis here is on the
basic theory of colour mixture, both as regards additive and subtractive
colour mixtures and the distinction between them. Music - Basic Theory: The
emphasis here is on the basics of musical theory, with exercises in the
structure of the scale. The Connection between Tones, Colours of Light and Numbers: The emphasis is on
exercises in connecting 1. Numbers and colours, 2. Numbers and tones, and 3.
Tones and colours. Breathing Techniques: The
emphasis here is on introducing and practising correct breathing to be
employed in the act of occult creation. The Act of Occult Creation - Responsibility and Consequences: The emphasis in this element is on
practising occult creation. All
elements in the creative process are practised and discussed. In view of the immense responsibility
associated with participation in occult creation and the consequences which
participation can entail, these matters are given special attention. The basic course material for the science of service are chapters 8 and 9 in
Part II: Pantanjali's Raincloud and
Occult Creation the Way of the Accepted Disciple. 3.4 THE
METHOD OF THE THREE SCIENCES - A DISCUSSION
OF AIMS As discussed in Chapter
2.1, the aim of the theory is twofold.
It consists, firstly, of the linking of the soul and the personality,
and secondly of functioning as a soul. The linking of the soul and the personality is the science of
antahkarana and the science of meditation.
These have been taught to aspirants and disciples in one form or
another through the ages, in addition to which a large number of works have
been written about them. The aim
of these sciences is to teach the pupil to live in the here and now. Living in the here and now is the
condition of being reconciled with the events which occur in our lives, or our
dharma. This means that we have to
understand the nature of our free will. Heart and mind become unified in a
single channel in the individual's ongoing life, and he realizes that the soul
is in control of the course taken.
The soul, on the other hand, must lay the path in accordance with the
success of our mind and heart, or of our free will in our former lives on
earth. Functioning as a soul is the science of service, which is aimed at
teaching the pupil to take part in the future. The science of service is the method of
occult creation and is a new teaching subject within occultism which is now
being introduced in its entirety for the first time in a work intended for the
general reader. This subject has
always been taught as part of occultism, but only to initiates, who are as a
consequence bound by an oath of silence.
To put it another way, teachers of occultism ever since the time of
Atlantis have placed special emphasis on introducing the aspect of the soul
known as love/wisdom. With the
entering of the seventh ray and the Age of Aquarius, the teachers of mankind
have placed special emphasis on introducing the will of the soul and how it is
applied. A step in this direction is taken by the publicizing of occult
creation in a work for the ordinary reader.
Through this innovation, it can be hoped that God's plan will become
clearer and more people will take a conscious part in it. This means we can expect that the aim
and concentrated will of all disciples will become better defined, and that
the "precipitation" from God's mind will be condensed.
CHAPTER 4:
TEACHING TECHNIQUES As mentioned above, teaching techniques concern how the course material is taught. Treatment of this is not usually included as part of the course, and teachers are given a free hand with regard to their teaching. However, a teacher is bound in one way or another by the traditions that have developed in the school in which he teaches. Frequently, the role of the teacher in teaching is neglected; for this reason, this part of the course is set out as a separate chapter in order to highlight the role of the teacher in teaching. The intention is also to give examples of how occult knowledge is put across in systematically organized teaching. This chapter is divided into four sections according to content: teaching the science of bridgebuilding, teaching the science of meditation, teaching the science of service and finally an example of the form which a lesson in occultism might take. 4.1
TEACHING THE SCIENCE OF BRIDGEBUILDING Teaching of the science of
bridgebuilding takes three forms: the direct passing on of knowledge, the
training of specific methods and the solution of practical exercises. The direct passing on of knowledge: As the term implies, this involves the
direct passing on of knowledge from teacher to pupil. The basic knowledge concerns the four
fundamental assertions. Allowance
is also made for the passing on of other basic elements of occultism and the
answering of questions put by the pupils. The training of specific methods:
This concerns specific training aimed at the purification of the
pupils' emotional and mental bodies.
The training comprises paying constant attention to the contents of
both bodies and appropriate measures for the rebuilding of their contents. Practical exercises:
Certain practical exercises are employed in order to build up mutual trust
between the soul and its personality.
The exercises are concerned mainly with sense impressions and the illusions
they frequently produce. 4.2
TEACHING THE SCIENCE OF MEDITATION Teaching the science of
meditation takes four forms: the direct passing on of knowledge, training in
the formation of thought forms, the teaching of invocations and mantras and
the linking of invocations/mantras and thought forms in a particular way.
This linking constitutes the dual working of the mind. The direct passing on of knowledge: This involves the direct passing on from
teacher to pupil of knowledge of the science of meditation and the role of
meditation within occultism, both as an element in the building of the bridge
of consciousness between the personality and the soul and also as a link
between the sciences of bridgebuilding and service. The formation of thought forms:
The formation of thought forms is a matter of training the application of the
mind to a certain graphic form or graphic sequence of events which the mind
creates. The training also
consists of holding the image clear and steady in the mind for a particular
length of time. The teaching of invocations and mantras: This, together with the
formation of thought forms, is the basis of the dual working of the mind. The dual working of the mind: The
aim of this is to connect in the mind a certain
thought form and the appropriate mantra/invocation.
For an illustration of this, reference is made to the description of
the dual working of the mind in Chapter 3.2, and also to Chapters 7 to 9. 4.3
TEACHING THE SCIENCE OF SERVICE Teaching the science of
service takes three forms: the direct passing on of knowledge, practical
exercises and training in occult creation. The direct passing on of knowledge: This involves the direct passing on of
knowledge of the science of service or occult creation. This includes an explanation of the
responsibilities and consequences involved in occult creation. It is also at this stage that teaching
of the basic theories of music and colour and an explanation of the number
systems of mathematics take place. Practical exercises: Chief among these is practice in the use of number
systems, with the emphasis on the base 7 system. Another group of exercises consist of
training in music with practical tasks and training in recognizing and using
the notes of the scale. Finally,
exercises concentrate on linking numbers and colours, numbers and tones and
tones and colours. Training in occult creation: The emphasis is on the use of white magic, the
role of the mind and the voice and the sacred word
4.4. EXAMPLE OF A LESSON IN OCCULTISM
The following example of a lesson in occultism gives a simple illustration of the form which a lesson might take. The lesson lasts 40 minutes, and is generally divided into three stages. The stages are of different lengths. The material chosen here consists of introductory teaching in the science of meditation. The stages of the lesson are as follows: Passing on of knowledge. Tasks - training. Meditation.
Passing on of knowledge: The teacher begins the lesson by explaining the importance of occult meditation. He also lays the theoretical basis for teaching the application of meditation and discusses all its elements.
Tasks - training: The subject here is the practice of meditation. Three stages of it are taught: The formation of thought forms, the teaching of a particular invocation, and the dual working of the mind. It is decided to use The Disciple's Invocation as a basis; this links the personality and the soul. The use of this particular invocation introduces the position of the science of meditation in relation to the sciences of bridgebuilding and service, i.e. the linking of the personality and the soul and the dual working of the mind. The Disciple's Invocation (both its graphic representation and the text, and how it is used as the basis of the dual working of the mind) is described in Chapter 3.2., and also in the material for the science of meditation (see Chapters 7 and 9).
Meditation: As has already been stated, meditation consists of the dual working of the mind. In view of the material taken as the subject of this lesson, no special treatment of this stage is given. - -
- - -
- - PART II CHAPTER 5:
THE PERFECT MAN AND FREE WILL In this
chapter I refer to two parts of the
Bhagavad Gita. These contain
the core of the message of the poem, which I attempt to illustrate. The second part of the chapter consists
of a discussion of this message. 5.1 THE
BHAGAVAD GITA - THE RELIGIOUS POEM AND ITS
MORAL MESSAGE The Bhagavad Gita is both a religious poem and a work of religious
philosophy. It is incorporated in a large poetic cycle, the Mahabharata (The
Great Bharata). It tells of the
struggle between two branches of the same clan, the powerful Bharata clan. One branch is called the Kuravas, the
other the Pandavas. Arjuna is one
of the leaders of the Pandavas; his charioteer is called There has been a great deal
of controversy as to how to read the
Bhagavad Gita. Some
commentators believe the events it describes are realistic and actually
happened. Others say it should be interpreted
symbolically. For the latter
group, 5.2 THE
BHAGAVAD GITA, SECTION II, VERSES 54-72
Arjuna said: II,54:
What are the characteristics of the man who has this wisdom, The second section of the Bhagavad Gita[1]
deals with the teachings of samkhya and yoga, which are two of the six
philosophical teachings or schools within Hinduism. In the course of evolution, when man
nears his final goal, he is entrusted with more and more of the wisdom which
is the just possession of the few who have travelled the path before him.
Then the glorious lord spoke: II,55: The man, Arjuna, who bids farewell to
all the desires of the mind and finds satisfaction in his spirit for its own
sake, is said to stand in the hall of wisdom. In the latter part of man's
development, he follows two paths.
The first is that path of probation, the
second is the path of holiness or initiation.
It is said that he is in the hall of learning when he stands on the
path of probation. On the path of
initiation, he has stood face to face with his soul and been born into the
fifth kingdom of nature, or the II,56:
That man is called wise, who in joy and sorrow is free of passions, fear and
anger, and has a constant mind. No matter what happens in a
man's life to bring him joy or sorrow, anger, fear and the passions have no
effect on the wise man. If these
feelings touch him, he dismisses them with love and looks inwards to the
source of life within him. II,57:
The man who has no desires, and neither rejoices nor is repelled by the good
or the bad, his wisdom is constant. It is the same with the
personality of man as with flowers: they bloom and die. There is no need to praise the former
or condemn the latter. We must
accept whatever happens, without sorrow and pain. II,58:
He who is able to withdraw his senses from the objects of sense, in the same
way as a tortoise draws its legs into its shell, his wisdom is constant. It should be as simple for
the wise man not to focus his mind on his sensations as it is for the tortoise
to withdraw its legs if it experiences interference. II,59:
Sensations depart from the incarnate soul as soon as it rejects them, but
attachment to the objects of sense does not.
But if it has perceived the Supreme, then attachment also departs. Here the difference lies in
"outer" and "inner" wisdom. Faith does not consist of kneeling
before an altar or crying out praises to God.
True faith is conviction.
We can deny our sensations, but the longing for the objects of sense remains.
Awareness and conviction of the inner reality results in the disappearance of
attachment to the objects of the senses. II,60:
Even though the wise man strives, Arjuna, and sees the goal clearly, the
senses take his mind by force. II,61:
The man who has succeeded in gaining control of all his senses and desires
only me, his wisdom is constant. The control of the senses
requires the concentration of the whole personality. Control of the emotional
and mental bodies is the prerequisite for the complete control of the senses.
However, self-discipline does not in itself constitute knowledge.
Self-discipline can be traced to the will and the emotions. Self-discipline is simple when a man's
entire consciousness is directed towards the Supreme. II,62:
The man who constantly thinks about the objects of his sense reaps the harvest
of attachment; desire arises from attachment and gives rise to anger. Desire can be as
irresistible as the strongest external force. Desires can raise us to the
heights or cast us into the darkest depths.
In another passage in the
Bhagavad Gita, the two enemies, desire and anger, are discussed.[2] II,63:
Delusion arises from anger, and a confused memory results from delusion. A confused
memory leads to the destruction of insight, and the destruction of insight
results in destruction. There are many aspects to
the destruction of insight: for example, to discriminate between right and
wrong, or good and bad, is delusion.
When a person is overcome by desire, the result is confused memory and
the loss of insight. When this
happens, he loses contact with his inner self. This does not mean that he should
withdraw from contact with the world or shut out his sensations. To hate one's senses because of their
sensations is as incorrect as to love them.
Guided from within, the mind ought to control the senses. II,64:
The man who has disciplined himself and is directed by his soul can go his way
among the objects of sense. His
senses do not discriminate between hatred and desire, and he enters into a
state of peace. When contact with the soul
has been established, objects and occurrences around the individual have no
effect on him. Free of despair or
upset feelings, he accepts things as they present themselves. He wishes for nothing and envies no
one. He has no desires and makes
no demands. II,65:
And in this peace, all the suffering he has experienced departs from him,
because his consciousness is soon clear and his insight is constant. The man who has established
contact with his soul and submits to its control achieves a clear
consciousness and a constant flow from the soul's insight. II,66:
For the man without control, there is no insight. He is unable to concentrate his mind,
and without concentration there is no peace of mind. How can a man without peace attain
happiness? Peace of mind is the
foundation of happiness. II,67:
When the mind submits to the control of the transient senses, wisdom departs
like a boat driven before the winds. Wisdom can not become
firmly established unless there is peace of mind. II,68:
For this reason, Arjuna, he who keeps all his senses away from the objects of
sense attains constant wisdom. Stress is constantly laid
on the control of the senses. II,69:
What for all other creatures is night is the time of wakefulness for the
disciplined man, and what is day for all other creatures is night for the wise
man who sees. When all other creatures
are attracted by the delusory images of the senses, the wise man concentrates
on understanding reality. He is
awake towards his inner reality, while the foolish man is asleep or
indifferent. The life of opposites
is the day of the unenlightened man, while for the wise man, it is night. II,70: The man who is able
to let all desires flow through his mind without disturbing his peace, like an
ocean into which all rivers flow without its becoming disturbed, has found
peace, but not the man who clings to his desires. II,71:
The man who has rejected all desires is free of longing and is humble and
selfless. He enters into a state
of peace. II,72:
This is the condition of the Eternal, Arjuna.
No one who attains it is bewildered.
He who attains this condition, even at the
moment of his death, enters into Nirvana. In Buddhism, Nirvana is
perfection, the condition of the Eternal.
The Dhammapada, one of the
Buddhist scriptures, states: "Health is the greatest gain, contentment is the
greatest wealth, faith is the best friend and Nirvana is the highest
happiness."[3] The expansion of consciousness is the
main aim of the inner evolution of man.
Nevertheless, it does not only consist of prayer or work free of
desires. Even though the wise man
is at one with his soul and free of the distractions of the world around him,
his life is dedicated to constant service. 5.3 BHAGAVAD GITA, SECTION XI, VERSES 32-34 In Section XI of the Bhagavad Gita, the author sounds a new
note. Here it is suggested that
all events which take place have taken place before. As XI,32:
I am time, the destroyer of worlds. My work consists of destroying them. Even without you, these warriors who
stand in the ranks of your enemies would lose their lives. The creator is presented as
time, and his creations, which are a part of him, are the form which he takes
on temporarily. Thus, he is
presented as both creator and destroyer.
Here the creator is entirely responsible for his creation and everything it
contains, whether this be life and creativity or
death and destruction. The creator
has control over time, because he stands outside time. XI,33:
Rise up and earn glory. Overcome
your enemies and enjoy unrestricted authority.
I alone have already slain them.
Become my instrument, Arjuna. God's will is active, and
Arjuna is the instrument he has chosen to use in order to implement his will
in the great course of evolution.
Arjuna is deluding himself if he believes that he is to act according
to his own will and judgement. No
one can contravene the will of God.
By refusing to fight, Arjuna is taking a direction against that of the path
which has already been laid out.
The decision is irrevocable, and there is nothing that Arjuna can do about it.
He is merely an instrument, without a will, in the hands of God. Arjuna's
difficulty lies in reconciling himself, both in his mind and his heart, with
the fact that he must submit to God's will.
When Arjuna understands the fact that all his personality, i.e. his mind,
emotions and body, form one entity under the control of the soul in carrying
out God's will, the battle is won.
God has a particular plan for mankind, and in the course of carrying it out
we humans are used as the instruments of higher powers. They know God's will as regards the
evolution of mankind, and their role is to lead man on, step by step, along
the path of development. Even
though we, in our personalities, do not realize this, the soul is aware of it.
It knows the most direct path to the object, and it takes this path. The soul's striving to follow this path
frequently results in the personality's having to suffer. The illusion lies in our perceiving the
world and external events with the senses of the personality, this outer
covering which makes every effort to cast shadows on the path and conceal it
from the sight of the soul. The Bhagavad Gita points out the way to
throw off the shadows of the senses of the personality and bask in the light
of the soul. Everything becomes
illuminated in this light. XI,34:
Slay Dorna, Bhisma, Jayadratha, Karna and the other powerful warriors. I have already slain them. Be unafraid; you will overcome your
enemies in this battle. The future is known, and nothing, not even the fall of a sparrow, escapes God's attention. 5.4 THE BHAGAVAD GITA AND FREE WILL These few verses of the Bhagavad Gita deal with two fundamental
assertions; firstly, that all events in the human world are determined and
carried out before they actually seem to happen, and secondly that we are to
discipline and control our minds and emotions so that the events of the moment
have no effect on us.
On this basis, it is easy to arrive at the following conclusion: We can
not control or influence the course of events on the earthly plane, but we can
influence and control our minds and our emotions. How then does free will
enter into the picture? Firstly,
we must understand that the individual's personality is threefold, and is
composed of three layers of material of differing density. The heaviest and densest part is rupa,
matter and form; this is the physical body.
The second is composed of lighter material that this first one, and is
the seat of our attachments and desires.
It is called kama-rupa, the form of desires, the
emotional body. The third component of our personality is composed of the
lightest material; this is the manas (lower manas), the lower, concrete mind
or lower, mental body. It is the
seat of logical thought. According to the Bhagavad Gita, all external events in
life (i.e. all events which belong to the physical plane and are carried out
by the physical body) are not free.
Only the will which belongs to man's lower mental body (i.e. his
thoughts) and to his emotional body (i.e. his emotions) is free. As we can not govern the actions of the
physical body, we should not concern ourselves with them. We ought to concentrate our energies on
the actions which are subject to our free will and which we can control. The message of the Bhagavad Gita is that equilibrium is achieved in the personality
when the mind and the emotions are directed towards adapting to the events
which occur in our lives. At the
same time, our minds and hearts should constantly be directed towards the
divine. With increased equilibrium, the soul gains greater control over the
personality, which consciously becomes its instrument and the instrument of
the higher powers. In the light of
these considerations, the message of the
Bhagavad Gita in the verses quoted above may become more
clear. When the stage of evolution
is reached where the soul is in firm control of the personality, a new
departure is made in the life of the individual. He is surrounded by the knowledge that
he is a soul and that his personality is its projection in the three worlds of
human evolution. The secret of the
wheel of karma is revealed to him, and his consciousness is directed towards
one aim: that of throwing off the shackles of cause and effect. The method indicated by the Bhagavad Gita produces the desired
result. The individual's free will
on the emotional and mental planes, i.e. his thoughts and emotions with regard
to that which happens unavoidably on the physical plane, is a key factor. If free will is employed against the
events which occur, the individual chains himself to the wheel of karma. The solution consists of directing the
threefold personality in the same direction.
Or, in the words of The aspirant's goal is
therefore threefold: Firstly, he must become aware of his nature as a soul.
He must understand that he is a soul, and that the soul controls external
events. The soul is a warrior, and knows the
shortest path to the Heavenly Father.
The personality is short-lived, yet has its uses as an actor in the
great spectacle. In the battle it
stands beside the warrior, taking his commands and obeying them.[5] Secondly, the individual must remember
that the emotions of the emotional body are of great importance in preparing
subsequent incarnations. We must
discipline the emotional body, though not in the sense of silencing or
suppressing emotions. The correct
method is gradually to allow more and more positive emotions flow through the
emotional body and to drive out the negative and confused emotions which are
the characteristic of far too many people in the world today. A noble and beautifully-coloured
emotional body should be our aim.
Thirdly, the same applies to the mental body as to the emotional body. The thoughts generated by the
individual are very important.
Noble and positive thoughts drive out undesirable thoughts and pave the way
for the future. A good method of training the mind is
to "examine" the thoughts which arise in one's mind, give them a moment's
attention and think on why they arose. Then they can be dismissed. The moment comes when the
soul's control of the personality is so strong that it makes itself known to
the personality in one way or another.
Awareness of the existence of the soul forces its way into the brain.
This moment has been examined in various writings on occultism. Light on the Path, for example, says
that "the flower of the soul has opened."[6] Faith no longer exists as such; it has
become a fact, a certainty. The
time of saying "I believe" is past; instead, the individual says: "I know".
"You dwelt long in the hall of learning; now you have gained admission to the
hall of wisdom". The first stage
of occult initiation is now past, and birth into the fifth kingdom of nature,
the When certainty has been
attained, the soul's control of the personality grows steadily. Gradually, the brain is prepared. Gradually, wisdom/love flows from the
soul to the personality, and it experiences things which it never imagined
existed. It comes to know many of
the personalities which constitute the soul.
In other words, it shares in the experience which the soul has received
through the ages. The personality
is reminded clearly that it is only one of the soul's many personalities, and
that as such it is only the active instrument of the soul during this
incarnation. It is impermanent,
and it had better obey! The
wrappings of delusion are stripped away, and guidance is given with love. Another thing also happens: the veil is
partly lifted from the future, and the role of the soul, in the form of the
personality during the present incarnation, is revealed. From this moment, the personality is
dedicated to the will of the soul, and in humility and gratitude it receives
the soul's instructions and carries them out.
It does so not only because they are its dharma which it must carry out
without fail, but the whole personality - mind, heart and hand - takes part in
this work wholeheartedly. It has
found its path, and follows it with love towards all living things. There are beings on the
inner planes which assist with the evolution of man. Their role (since all
beings have a role to play in evolution) consists partly of assisting with the
development of the mental and emotional bodies of those who are incarnate.
They are known as our helpers, and generally appear to us in the form of
deceased relatives. Admittedly, the ordinary person is not
aware of them, but those who are sensitive and have second sight testify to
the existence of these beings.
Their role involves helping us to align our thoughts and feelings with the
real events of the moment, i.e. those events which are determined in advance
and which the soul controls. Many methods are used in
giving this assistance. The most
important consists of words of encouragement and a flow of love towards the
troubled personality, since love is the basis of our solar system. Help is
also given by showing us glimpses of our future, i.e. from the annals of akasa.
These glimpses are specially chosen with a view to reassuring us and
strengthening us and reducing negative flows of thoughts and emotion.
The annals of akasa are, to put it simply, a directory of the past,
present and future evolution of man. They are God's creation, and are also the
enactment of that creation. They
are the word, the tone, and the creative link between life and form. They are known because they came into
being through meditation, and they are maintained in the resonance of the
sacred word. In the fullness of
time, when the soul has gained total control of the personality, we will be
given our rightful property, the power of creation.
The annals of akasa are a "dress-rehearsal" of God's great work which
we call creation, which originated in his mind. The first performance is the enactment
of God's creation on the physical plane. Our delusion consists of our
confusing cause and effect, the dress-rehearsal and the first performance,
reality and illusion, so raising the personality to a position of respect,
casting the inner God from his throne and instead crowning the personality and
worshipping it as a god. The
delusion is so complete that we do not even perceive this simple truth. While delusion holds sway, suffering
will always exist. This is the
suffering of the emotional body, emotional turmoil, and suffering in the
mental body, i.e.
despair. Physical suffering, i.e. the suffering of
the physical body, is the consequence of despair and emotional turmoil in one
way or another, with its causes either in this incarnation or in previous
ones. It is stated above that beings on the inner planes help with the development
of the emotional and mental bodies of the personality. There are also beings on the inner
planes which play other roles. One
of their fields of activity is the higher, mental plane (the upper manas), and
their role includes directing, assisting and working with the soul on the
tasks which the soul undertook during its present incarnation. Examples of these are teaching
concerning spiritual values, healing, the work of mediums, etc. In order for this to be possible, the
soul must have travelled sufficiently far along the path of return to be
called an "accepted disciple". To
be an accepted disciple is to have attained the state of consciousness of
being under the direction of a Master of Wisdom and his assistants on the
inner planes. A group of souls of
this type is marked by their having joined together, under the direction of an
Adept, or Master, in order to work at particular tasks. The beings in such a
group may be incarnate or not incarnate.
To avoid misunderstanding, it should be stated that this does not refer to a
group as we understand the word.
It refers to a state of consciousness. The linking of the group of souls takes
place in the consciousness of the beings within the group. The personality of each soul within the
group is informed of the plan of the group and its role within the plan. Such conviction or such a message makes
the person who experiences it that he abandons everything that is dearest to
him in the world of the personality, gladly and with the understanding and
conviction of a soul which dedicates all its efforts to the service of its
fellows and their evolution. CHAPTER 6:
THE WAY TO NIRVANA XV,5: Those who are free of
pride and delusion and have shaken off all shackles, are at one with their
soul, have chased off all desires and are not subject to those opposites which
are called sorrow and joy, do not lose the path and arrive at the eternal
goal. XV,6:
There is no sun shining in that place, no moon, and no fires burn there. Those who arrive there never go back. It is my glorious dwelling-place.[7] In this chapter I attempt
to consider the path which every individual is to travel: the Way to Nirvana.
It is brilliantly described in the
Bhagavad Gita, on which this examination is based.
My interpretation has another base, though the ultimate foundation is the
same. This is the knowledge which
each and every person receives when he attains a certain level, when the main
emphasis is placed on working off one's karmic debt as effectively as
possible.[8] The part of the Bhagavad Gita which I refer to is the final section on liberation
through self-denial, which presents the final conclusion of the poem. 6.1.
LIBERATION THROUGH SELF-DENIAL XVIII,49:
The man who craves nothing, who is in control of himself and has chased away
all desires; he acquires supreme freedom for his work and through self-denial. XVIII,50:
Now I wish to tell you, Arjuna, in a few words, how the perfect man is. He arrives at the Eternal, which is the
supreme goal of knowledge. XVIII,51:
He has purified his mind and attained self-control with constancy of mind.
He has turned his back on sounds and other objects of the senses, and has
abandoned passions and evil. XVIII,52:
He lives in a remote place and requires little. He controls his tongue, his
body and his mind. He practises
yoga and has composure. XVIII,53:
He is free of all self-love, the force of passion, excess, desires and enmity,
and regards himself as deserving nothing. He has already acquired peace of mind
and achieves union with the Eternal. XVIII,54:
After he has become united with the Eternal, he is calm in his spirit. He desires nothing, regrets nothing and
is the same to all beings. Then he
acquires perfect love of me. XVIII,55:
Then he knows me, learns what I am capable of and who I am, because he loves
me. When he has acquired complete
knowledge of me, he becomes one with my inner nature. XVIII,56:
Through my mercy, I allow him to swell in the eternal abode which will never
pass away. He is always there,
even though he is continually engaged in work, because he seeks refuge with
me. XVIII,57:
Whatever work you do, do it for me. Regard me as the highest. Trust your
insight, and keep me in mind constantly. XVIII,58:
You will overcome all difficulties through my mercy, if you think constantly
of me. But if through love of self
you do not obey my words, you will be lost. XVIII,59:
If you ensnare yourself in self-comfort and think: "I will not fight", your
plan will stand you in no avail. Your nature will drive you out into the
battle. XVIII,60:
You are bound by the duty which your nature has given birth to. That which in your ignorance you are
not willing to do, you will have to do, whether it pleases you or not. XVIII,61:
The Lord himself dwells in the heart of every being. His illusion, Arjuna, keeps all beings
in constant motion, never at rest. XVIII,62:
Flee to him, Arjuna! Through his
mercy, he will give you divine peace, an eternal dwelling place. XVIII,63:
I have already taught you these things, which are more deeply concealed than
all secrets. Ponder on them, and
then act as you think best. XVIII,64:
Hear again my divine word, which contains the supreme secret hidden within it.
You are dear to me. Therefore I wish to teach you things
which can help you. XVIII,65:
Fix your mind on me. Love me. Worship and praise me. You too shall come to me.
Truly I say to you: you are dear to me. XVIII,66:
Leave everything. Seek me as the
eternal refuge. Have no fear: I
shall release you from all evil. XVIII,67:
However, you shall not teach this to any man who does not discipline himself
and does not love or serve, nor to the man who speaks ill of me. XVIII,68:
But the man who teaches this supreme secret to the man who loves me, has
perfect love towards me. He will
certainly come to me. XVIII,69:
No man renders more acceptable service than he. And no man on earth will be
dearer to me than he. XVIII,70:
And each man who reads this sacred conversation of ours with attention makes
sacrifices of wisdom to me. This
is my opinion. XVIII,71:
And the man who listens to it with sincere faith and without ill-will, even
he, at the moment of his liberation, will come to the blessed worlds of the
righteous. XVIII,72:
Have you, Arjuna, listened to all this with a whole and undivided mind? And has the error which your ignorance
caused now departed from you, Arjuna?
Then Arjuna said: XVIII,73:
My error has left me. You, 6.2
TRAVELLING THE PATH My interpretation of the
path to perfection is advanced in the form of four basic assertions. To know them, and at the same time to
have them as one's guiding light in life, is the same as following the way to
Nirvana. The basic assertions are:
Dharma, the duty of man. The soul as the creator. The emotional body and its
purification. The mental body and
work with thoughts. Dharma, the duty of man: Dharma is the theory of a duty in life, and has
been best expressed in the words: "Do your duty, without fear of the
consequences". Each person's dharma is his duty in one particular incarnation,
and constitutes his path, which is laid out before he is born on earth.
It cannot be changed after he is born, and the personality's free will has no
effect on it during that particular incarnation.
The personality is the soul's tool during each incarnation. It is divided into three parts and the
soul forms it according to the nature and purpose of each incarnation. It is divided into the mental body, the
emotional body and the physical body, which is, in part, an etheric body. The soul as the creator: When the personality becomes aware of its creator,
the soul, and its own role as the instrument of the soul in the three worlds,
it makes every effort to take its role seriously. It decides to bow to the will of its
creator. This submission consists
of the state of reverting inwards to its origins. It is often easier to act as an
Oriental, and turn inwards to God in oneself - the soul - rather than as
Western man tends to do, to seek God in the universe - the spirit - yet either
path is the right one.[9] If we take a closer look
at man as a natural entity, i.e. spirit and substance (purusa and prakriti),
we find this entity consists of three main components: spirit, soul and
personality. The highest component is
the spirit, the Monad or Heavenly Father.
The Sanskrit word purusa is also commonly used. Purusa is by nature
pure spirit, and consists of three aspects: will (the Father) love-wisdom (the
Son) and active intelligence (the Holy Spirit). The next main component is
the soul. It is a material
phenomenon - a solar angel - which is summoned to help the spirit to
accumulate the experience it must gain in order to evolve in the expanses of
the infinite. Like the spirit, the
soul is composed of three aspects: the will (atma), intuition (buddhi
(love/wisdom)) and the higher, abstract mind (the higher manas)). It is easy to imagine the soul, in the
same way as the personality can be imagined.
It is in a physical body (causal body) and its seat is the higher,
abstract mind. The emotional body
of the soul is the intuitional body (buddhi), and its mental body is atma. The aim of evolution is to fill all
compartments of the soul with experience so that the spirit can extract this
experience and continue to evolve.
And this happens. When the causal
body is full of experience, it is sometimes said that the The lowest of the main
elements is the personality. Its
composition has been described above.
It is an instrument for the purpose of gaining experience. Ultimately,
the human entity is like the fishing industry. The spirit is like an operating company
which sets a particular goal. The
soul is the boat which is used in the fishing, while the personality is the
fishing equipment. Experience is the catch which comes in from each fishing
trip; sometimes it is plentiful, sometimes rather poor. This illustration shows that the
spirit, the soul and the personality are all equally important in the whole
scheme of things. Nothing is
dispensable, and everything is equally important for overall progress. The emotional body and its purification: The emotional body is the seat of our
desires and longings. The aim is to train it and purify it so that it finally
reflects only feelings of love.
The steps in the purification process are:
Inoffensiveness - Goodwill - Love.
Man has free will on the emotional plane. If this is used incorrectly, it creates
karma, while if it is used correctly it can liberate the soul from the
shackles of cause and effect. The
training and purification of the emotional body lies in understanding the
composition and flow of the emotions, and thereafter guiding them in the right
direction. The origin of our emotions
is twofold: Emotive influences and
self-created emotions. The
influences in the former category take form outside the emotional body and are
transmitted to it in various ways.
They originate in four ways: A) In the plane of the soul, which is where those emotive
influences form which control our dharma. It is also here that the influences
originate which give rise to feelings of love. B) The mental plane (the lower, concrete mind), which is where
those influences come into being which originate in the soul with the mind as
an intermediary. This is the
method of control adopted by our dharma.
This is also where the emotive influences are found which are always present
until the third level of initiation is attained. C) The physical plane.
This is the scene of physical emotional stimuli which we perceive
through the senses of the physical body.
D) External thought-forms. These are thought-forms clothed in
astral matter. They have been created by us and our fellow men through the
centuries and go under the name of "The Great Illusion". Self-created emotions are
emotions which are formed within the emotional body due to external influences
(see origin 2 above). These
emotions can be divided into three groups: A) Karma-creating emotions, which are not in conformity with our
dharma; B) Neutral emotions, which
are in conformity with our dharma, and
C) Karma-destroying emotions, which are in conformity with our dharma,
with service to the whole and the Master as our guideline. The mental body and thoughts: The
mental body (the lower, concrete mind) is the dwelling place of our thoughts. As with the emotional body, the aim is
to train it and develop it until it finally reflects the aim and purpose of
the soul. Man's free will also
operates on the mental plane, the aim of this being to gain control of our
thoughts so that they liberate us from the shackles of karma. Here too, we must understand the
origins and the progression of the contents of our minds, and then guide our
thoughts in the right direction. As with the emotions, our
thoughts have two origins. These
are: Thought-creating influences and self-created
thoughts. The influences in the first category originate outside the lower,
concrete mind and reach it in various ways.
They have four origins: A) The
plane of the soul. This
involves the influence of the soul on the lower, concrete mind. All inner teaching,
and the soul's control of the personality (our dharma) originate in this group
of influences. B) The emotional plane. Here is to be found the origin of the
thought-creating influences which are constantly present until the second
level of initiation is attained. C) The physical plane,
or those influences which we perceive with the senses of the physical body.
D) External thought-forms.
These are thought-forms which the lower, concrete mind absorbs from the
environment. They are
thought-forms generated by our fellow men, and also thoughts which we have
generated and which are constantly in circulation around us. Self-created thoughts are
thoughts which can be traced to the lower, concrete mind and are formed due to
external thought-creating influences (see origin 2 above). They can be divided into three groups: A) Karma-creating thoughts, which are
not in conformity with our dharma; B)
Neutral thoughts, which are in conformity with our dharma, and C) Karma-destroying thoughts, which are
in conformity with our dharma, with service to the whole and the Master as our
guideline. The group of
self-created thoughts constitutes our free will and is the basis of the law of
cause and effect. As has been stated above,
our dharma lasts for one particular incarnation (e.g. the present one) and is
laid down on the physical plane before we set out. This means, in other words, that there
is no free will on the physical plane.
In order to achieve a correspondence between the individual's thoughts (and
emotions, since the "upper" element is always dominant) and the events which
actually happen on the physical plane, and which are determined and created by
the soul before it embarks on an incarnation, thought-forms from the plane of
the soul are projected into the mental body (and emotions are projected into
the emotional body).
The correspondence has to be total in order for the personality to
function as a whole. An example by
way of explanation: An individual murders his fellow man. Firstly, this event is determined on
the plane of the soul before the personality is made incarnate. Secondly, at
the right moment, the soul sends a thought-form, clothed in astral matter,
into the mental body (which also influences the emotional body) so that there
will be complete harmony throughout the personality concerning the deed. We must remember that all experience
must be acquired in the three worlds, and that morality and moral notions are
human constructs which are subject to cultural considerations and regional
cultures. The question is not: Why did he commit
murder?, but How do we react to our own actions?
This is the basis of, and also the key to, karma. As has been mentioned,
three different states, or three types of thought-form or thought-pattern, can
arise. State A: Karma-creating thoughts. The individual torments himself constantly
over his "misfortune", and even believes that others are responsible. State B: Neutral thoughts.
The individual accepts what has happened, with his inner peace
unshaken, and accepts the restrictions which society imposes. The difference between states A and B
is that no new karma is created in state B.
State C: Karma-destructive
thoughts. The individual accepts
what has happened, with his inner peace unshaken, and accepts the restrictions
which society imposes. At the same
time, he realizes that his soul controls his dharma and the law of cause and
effect, in addition to which he serves the whole and the Master. In this way, he works creatively and
purposefully towards the dissolution of the thought-forms which he creates in
his present incarnation and also in his previous incarnations (or, more
correctly, which those personalities have created which have preceded him, and
which did not understand the law of karma). Incongruent thought-forms are the same
as unlearned lessons of previous lives, or in other words, karma. To follow the path of state C is the
same as following the path to Nirvana. 6.3
CORRESPONDENCES IN THE BHAGAVAD GITA In this chapter I compare
the four basic assertions with some verses from Section XVIII of the Bhagavad Gita in order to demonstrate
the correspondence between the doctrine of the Bhagavad Gita and the assertions. Concerning dharma, man's
duty: XVIII,59:
If you ensnare yourself in self-comfort and think: "I will not fight", your
plan will stand you in no avail. Your nature will drive you out into the
battle. XVIII,60:
You are bound by the duty which your nature has given birth to. That which in your ignorance you are
not willing to do, you will have to do, whether it pleases you or not. Each individual's dharma is
laid out before the personality (the physical body) is born. Man's free will on the physical plane
has no influence on the course of events in that particular incarnation. Concerning the connection
of the soul: XVIII,65:
Fix your mind on me. Love me. Worship and praise me. You too shall come to me.
Truly I say to you: you are dear to me. XVIII,57:
Whatever work you do, do it for me. Regard me as the highest. Trust your
insight, and keep me in mind constantly. No fundamental distinction
is drawn between looking towards God in universal space or towards God within
oneself. They are both the same. These verses speak of the perfect
contact between the soul and the personality, or between God and man, as the
precondition for inner development. Concerning the emotional
body and its purification, and the mental body and thoughts: XVIII,51:
He has purified his mind and attained self-control with constancy of mind.
He has turned his back on sounds and other objects of the senses, and has
abandoned passions and evil. XVIII,53:
He is free of all self-love, the force of passion, excess, desires and enmity,
and regards himself as deserving nothing. He has already acquired peace of mind
and achieves union with the Eternal. The purification of the
emotional and mental bodies is the precondition for entry into Nirvana. Our free will, both in our emotional
and mental bodies, is the force we must apply in the direction of progress. 6.4
CONCLUSION Each individual who travels
his course on the path of return faces the urgent question of what he can do
to become united with the divinity and at the same time be of the maximum
possible use to the whole. The
answer given by the Bhagavad Gita is
the answer given by each soul to its instrument, the personality: "Believe in me and trust. Do your duty in life and follow the
path with the right feelings and thoughts as your guide." CHAPTER 7:
TRUST TWO THINGS IN THIS WORLD
Let two things share the highest place
And trust in them alone:
God in universal space
And God within yourself.[10]
Arjuna spoke: XII,1:
Which are the finer practitioners of yoga - those who have achieved peace of
mind, who love you and worship you, or those who immerse themselves in
meditation on the eternal and unmanifested?[11] In this chapter the
intention is to examine the two paths of bhakti yoga to perfection. One is the path followed by Western
man, i.e. faith in God in universal space; the other is the one followed by
Oriental man, i.e. faith in God within oneself.
When Arjuna stands before 7.1
THE YOGA OF
LOVE. BHAGAVAD GITA, SECTION XII
Then the glorious lord spoke: XII,2:
The finest practitioners of yoga, in my consideration, are those who have
their whole mind fixed on me, who immerse themselves in meditation on me, who
love me steadfastly and who have unshakeable faith. XII,3-4: They also come to
me who keep their senses under control, who are constant and steadfast, who
are concerned about the well-being of all and who constantly worship the
immutable, the ineffable, the unmanifested, the ever-near, the inscrutable;
him who is eternally constant and steadfast. XII,5:
But those who set their minds on the unmanifested have a far harder task.
It is a difficult goal for those who live in earthly bodies. Here, Some explanation is
necessary in order to understand this better. The human entity consists of three aspects:
spirit - soul - personality.
Spirit (purusa) is the immutable, the unmanifested, the ever-near, the
inscrutable, the eternally constant.
It is everything, yet at the same time a part of everything. It is the Heavenly Father, yet also a
cell in the body of the Heavenly Father.
It is the will. In the spirit's
journey - which is without beginning or end - it summons the solar angel (the
soul) to assist it. The solar
angel is a material phenomenon which serves the spirit for a particular
period. This period - if it can be put so
crudely - is the human entity, i.e. the period during which the spirit needs
to collect the properties we name "experience". It is the period which the spirit takes
to compose the Divine Life-Symphony, first the tonic, then the major third,
then the fifth. Then the leading
note is found, and the Divine Seventh is an accomplished fact. The
personality, by contrast, is the soul's instrument which it creates in the
resonance of the sacred word in order to catch the tones to create the Divine
Symphony, one for each incarnation or each personality. What XII,6-7:
But I shall soon raise from the sea of death and reincarnation those who
worship me, regard me as the supreme, immerse themselves in devoted meditation
on me, having freed their minds of the confinements of action. XII,8:
Fix your mind on me alone. Direct your love and attention to me, and you will
live forever in me. The personality's creator -
the soul - instructs it how to behave: "Because I created you for a particular
purpose and you are a part of me, you will live forever in me if you keep me
constantly in your mind and heart. When your certainty and your will have
merged with mine, we shall be unified as a single being - as in fact we are. Your difficulty is fourfold, and you
must realize this. The four aspects of
it are as follows: You are an
incarnated soul, and you must submit to an understanding of this. You carry out a particular duty in
life, which I know thoroughly and have laid down for you in every detail. This is your dharma, and forms a part
of the collection of experience for our Father in Heaven. Accept your duty, and live according to
it. If you accept your dharma then
love will reign in your heart and light in your mind. To make this easier for you, I shall
teach you an invocation to me. It
runs as follows:
My pathway is laid out before me.
I keep light in my mind and love in my heart;
a soul am I, soaring on wings to the heights. "Repeat this invocation
frequently and I shall always stand by your side. You will remember it far
better if you visualize it in this way:
In this way, we two become
one." XII,9:
But if you are unable to think constantly of me, then practise yoga, Arjuna,
and strive to come to me in that way. XII,10:
And if you are not able to practise yoga, then make it your supreme goal to
work as if you were working for me.
In this way you will achieve perfection. XII,11:
And if you are not capable even of this, then seek refuge in my loving
activity. Renounce the fruit of
you actions and maintain control over your self. XII,12:
Knowledge is better than practice, but meditation is considered superior to
knowledge. But renunciation of the
fruits of action is even higher than meditation. Such renunciation brings immediate
peace. XII,13-14:
He loves me and is beloved to me who bears no ill-will to any being, is loving
and merciful, does not fix his mind on earthly things, is free of all
selfishness, is constant in happiness or torment, tolerates the actions of
others against him, is always glad and light of heart, is calm-minded, has
self-control, is sincere and has devoted all his mind, love and wisdom to me. XII,15:
Also dear to me is he whom no one fears, who himself fears no one and has
rejected all expectation, annoyance, anxiety and fear. XII,16:
He loves me and is beloved to me who does not long for this world's goods, is
pure-hearted, without anxiety, without worries and has rejected the fruits of
his actions. XII,17:
He too is dear to me, who is neither attracted to nor repelled by things and
covets nothing, who takes no notice of favours or opposition and is filled
with love towards me. XII,18-19:
He loves me and is beloved to me who behaves the same way to friend and enemy,
is constant, whether he encounters honour or insults, cold or heat, torment or
delight, is free of all attachments, accepts praise and blame in the same way,
is silent, accepts anything that comes to him, has no fixed abode and is
constant in purpose. XII,20:
But dearest to me of all are those who live according to this law of
immortality, which I have explained to you, are faithful and regard me as the
supreme. 7.2
CONCLUSION Just as a child learning to
walk takes one step at a time, so it is easier for the bhakti yogi to turn
directly to his creator - the soul - with worship and devotion. When a bhakti yogi learns to "walk"
with the aid of his soul, it takes him to meet his Father in Heaven - the
spirit, where he stays for ever afterwards. CHAPTER 8:
PANTANJALI'S RAINCLOUD "Therefore, in the sounding of the Sacred Word in meditation, man should (if rightly sounding it forth) be able to do both the creative work and the destructive work as does the Logos."[12] At the creation of our
solar system, the Logos (God) sounded the sacred word in His sevenfold
fulfilment. In the third breath,
the fivefold evolution of mankind began, and in the fourth breath His plan was
revealed more clearly and the Hierarchy of mankind began its work. The aim of this chapter is
twofold. Firstly, it seeks to
describe, though only briefly and imperfectly, the "glorious colours" of the
Hierarchy, its organization and operation. Secondly, it gives an account, in terms
that a pupil can understand, of the demands made of a disciple who works for
the advancement of the Creator's plan. 8.1 THE
"GLORIOUS COLOURS" OF THE HIERARCHY The role of the Hierarchy
is to carry out God's plan. God's
plan consists of His ideas on the evolution of all life within the cycle of
His creation, set forth in the sounding of the sacred word. These are the eternal and unchangeable
ideas which the philosopher and occultist Plato speaks of in his writings.
These ideas are also the "Raincloud of Knowable Things" which Pantanjali, the
originator of Raja-yoga, speaks about and from which rain is constantly
falling. These ideas are the working plan of the Hierarchy, and at the same time the goal towards which it
works. The ideas originate and
exist on the divine plane, Adi, and it is from there that the Hierarchy draws
its material. As above, so below. God's creation is the refraction of the ray of light into its seven constituent colours. The structure of the Hierarchy can be viewed in the same way. At the top is the Logos of the Earth, the One Initiator, the Lord of the World, together with his assistants. He is the white light and the director of the Hierarchy. He is the one who takes material from God's ideas and allocates it between his subordinates, the seven supervisors or lords of the rays. They are responsible for the administration and activities which take place within each of the seven rays within the Hierarchy. They are called Chohans, and their colours are: violet, indigo, light blue, green, yellow, orange and red. The Chohans' subordinates
in the Hierarchy are the group directors - the Masters. Their colours are twofold, i.e. they
are mixtures of two of the seven constituent colours of light. In the full Hierarchy there are 49 of
them, seven under each Chohan, one of their two colours being the colour of
the appropriate Chohan and the constituent colours of light. As most people know,
colours are forms of tones. When
the pupil is able to sound forth his tone, based on the ray of his soul and
personality, he is admitted to the appropriate group of a particular Master,
so becoming an "accepted disciple".
A Master's group consists of a group of accepted disciples who have
earned the right to enter the group through their karmic relation with the
Master, the purification of all the vehicles of their personality and their
active contact with their souls.
Their colour is determined by the Master's colour. Another way of explaining this structure is to
regard the Hierarchy as consisting of living beings with different ranges of
consciousness; alternatively, it can be described in terms of stages of
initiation. The group director -
the Master - has passed through five levels of initiation; working under his
direction are disciples who have passed various levels of initiation, from one
to four. The supervisors of the
Hierarchy - the Chohans - have passed six levels of
initiation.
The Director of the Hierarchy has attained seven levels.
Figure 8.1: The Glorious Colours of the Hierarchy. White light symbolizes the Director of the Hierarchy. The seven supervisors are the Chohans who control the seven rays (the constituent colours of light). Their subordinates are the Masters - the group directors; in the full Hierarchy there are forty-nine of them. They direct groups of disciples. The Masters' colours are twofold, one of their two colours being the colour of the appropriate director (Chohan) and the other being one of the constituent colours of light. 8.2 THE
DISCIPLE AND THE RAINCLOUD When the disciple has
attained the level at which he can grasp God's idea and plan, i.e. the tiny
part of the plan which he is intended to put into practise on the physical
plane, he has reached the goal of being watered by precipitation from the
raincloud. He then strives with
all his might to implement the Creator's plan.
In order to be capable of doing this, he must meet certain basic
conditions. There are six
conditions, and are as follows: - He must know and understand the true
meaning of meditation. - He must be able to connect his soul,
mind and brain without difficulty. - He must be able to apply his mind in
the same way as his soul does on its own plane.
In this way it becomes possible for the soul to work as an intermediary
between the plane of divine ideas and the mental plane. This participation in the divine
creative process is the aim of all true meditation. - He must be able to record the
intuitional ideas which the soul brings and recognize the form which the idea
is to take on. - He must make room in his mind for the
idea by driving out the unclear and nebulous ideas which are produced by the
lower, concrete mind. By doing
this he begins the preparatory work, and afterwards he is able to contemplate
and draw the exact outlines of the plan. - He must project the idea in his mind in
the same conscious way that the soul records it on the pages of the mind. He must work just as accurately as an
architect, taking pains over his work.
In fact, this work of the mind is not an accurate copy of the divine
idea. The pupil depends on
intermediaries and is subject to his own limitations. The strength, simplicity and clarity of
the idea formed by the mind constitute the building which is finally raised on
the physical plane. The builders,
i.e. the lives which are used to breathe life into and raise the building,
need an accurate drawing in order to proceed with their work. 8.3
CONCLUSION Transferring
God's ideas to the physical plane is never the work of a single individual.
Only by examining the organization and functioning of the Hierarchy do we see
that this is so. Only those who have learned true
meditation and how to employ it in the right way, and who are thus at the same
time able to "hold their minds steady in the light", can participate
successfully in the creative process of occult creation. All the members of this group are
equally important in this work, the lowest no less than the highest. Without the High King of the Hierarchy,
God's ideas can not descend from the divine plane, Adi. Without the disciple, who takes on an
incarnate form for the sake of the group's plan, God's ideas can not be
transferred to the physical plane.
Thus, the entire law depends on collaboration. CHAPTER 9:
OCCULT CREATION - THE WAY OF THE ACCEPTED
DISCIPLE "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life, and the life was the light of men."[13] The aim of this chapter is to throw light on how occult creation is carried out by an accepted disciple. 9.1. WHAT IS OCCULT CREATION? Occult creation by the
personality on the physical plane is its answer to the attempts on the part of
the soul and the soul group to make it work with them on a particular plan
which is laid down before the personality comes into existence. This creation is simply the
personality's positive response to the soul's question concerning
collaboration. Thus, occult creation can only take
place under the direction of the soul and on the plane of the soul. The personality's positive response,
i.e. the process of creation, is the merging of two semitones to form one
whole tone in the sounding of the sacred word. 9.2 HOW DOES OCCULT CREATION TAKE PLACE? When a man's soul has come
far enough along the path of return to be capable of being used as an
instrument of higher powers, it is usually admitted to a group of pupils of a
particular Master. Admission to
such a group confers certain privileges, but also certain duties. On entering the group, the pupil
becomes what is known in occultism as an accepted disciple. The duties (discipline) which the pupil
undertakes consist of participating in the work of the group on the tasks on
which it is engaged. Such pupils
receive many privileges, including the power of occult creation. The pupils in the group are souls which
may be incarnate or non-incarnate.
Contact takes place in the consciousness of the pupils, and their work is
carried out mainly on the mental plane.
The pupil is granted the power of occult creation for one purpose only, which
is to use it for the advancement of the group's programme. The prerequisites for
occult creation are the demands which are set as conditions for admission to
the Master's group of disciples.
It is easy to imagine the premises in the form of a triangle. At the apex we place the soul, at the
right-hand corner the mind and at the left-hand corner the heart.
We can also view this on a higher plane, in which
case we see the same triangle as follows: This triangle illustrates
the condition of the soul, while the other one, above it, illustrates the
connection between the soul and the personality. Firstly, the contact between
the soul and the personality must be such that the personality is able at any
moment to be sure of the soul's will and to obey its commands unconditionally.
This often involves suffering and loneliness for the personality.
However, this state of affairs soon disappears when the disciple
realises that he is never alone.
Secondly, the heart must reflect the love/wisdom of the soul. The emotional body (in occult terms,
the condition of the water) must be as calm as a woodland pond where there is
no movement and all selfishness has been left behind. Thirdly, the mind must be pure and
complete peace must reign in it.
It must be the lantern of the soul which illuminates the plan of the group of
disciples and of the Master. The execution of occult
creation is a complex process which demands the concentration of the entire
personality. It can be divided
into six stages: Stage one: The pupil adopts
a particular position for meditation.
He calms his physical body and brings his emotional body to a state of
equilibrium. He keeps his mental body wide awake and prepares it for the
mental work which lies ahead. Stage two: The pupil makes
contact with the forces of his soul through the Disciple's Invocation, which is as follows:
My pathway is laid out before me.
I keep light in my mind and love in my heart;
a soul am I, soaring on wings to the heights. The Disciple's Invocation draws attention to four points which the
pupil must bear in mind: 1. The pupil is an incarnate soul, and must be
governed completely by this awareness.
2. The pupil carries out a particular duty in life which is laid down
by the soul before the physical body is created. This life duty is normally called
dharma. 3. Only love is present in the
emotional body. 4. Complete peace
reigns in the mental body, which is illuminated by mental light. This can be represented as a
triangle:
It is sufficient to make
contact with the forces of the soul, because the soul, on its own plane, will
see to all other internal connections. Third stage: The pupil generates a clear
thought-form of the part of the plan which has been revealed to him. These thought-forms, whether the pupil
calls them forth in the form of stationary images or sequences of events, must
be kept clear. For a highly-trained
disciple with strong soul-connection, the first, second and third
stage of this process merge into a single whole. Without needing specially to set
himself in contact with his soul (because he is in more or less constant
contact with it) he calls forth his thought-form of the plan. He does not need
to use any special meditation position. Fourth stage: Inhaling.
The pupil draws to himself the forces of his soul, so bringing his
meditation into harmony with his soul's meditation. Fifth stage: The pupil holds his breath. All his perception is concentrated in
his head. His thought-forms (of
his part of the plan) are kept steady. Sixth stage: Exhaling.
The disciple breathes out the plan.
At this stage, his will is the strongest force. As he breathes out, the disciple
transfers the plan from his mind to his brain, the physical body's receptor. In this way, the disciple has succeeded
not only in activating the two lower corners of the "soul triangle", i.e.
love/wisdom and active intelligence, but also the apex, the soul's (and at the
same time the personality's) will, to his own advantage and that of the plan.
The personality has accepted the soul's offer of collaboration in the three
worlds. 9.3 THE
MYSTERIES OF THE SOUNDING The mystery is contained in
the sixth stage of occult creation, exhalation. The solution of the riddle
consists in the correct answers to the questions: 1. What is sounded in the
course of exhaling? and 2. How does the sounding take
place, i.e. what is the pitch and duration of the sound? The answer to the first
question is simple. In exhaling, the sacred word The answer to the second
question is: The merging of the
soul and the personality is the combination of two semitones to form a whole
tone. The pitch of the tone is
determined by the ray of the individual's soul and personality. The disciple finds out what soul
and personality ray he is located on.
Because the ray of his personality is the sub-ray of the ray of his
soul, the solution is to locate the soul ray and then the personality ray
within it. Further information on
these points is to be found in Chapters 9.3.1. and
9.3.2. 9.3.1
NUMBERS AND COLOURS In this chapter I take the
first step towards explaining how tones and colours are mutually related.
I begin by describing the relationship between numbers and colours, since the
relationship between tones and colours is mathematical. Our number system - the
decimal or base 10 system - is so named because of its structure which employs
ten numerical symbols: 0,1,2,3,4,5,6,7,8 and 9.
The origin of the system can be traced to the use of the fingers as an aid in
counting. Later, the decimal system became
officially adopted and it is now a basic part of the workaday world for most
people. As is common knowledge,
all conceivable numerical
entities can be obtained using various combinations of these ten symbols. However, the decimal system
is not the only universally valid number system that can be used in treating
numerical quantities. Number
systems using fewer or more than ten symbols can also be used. An example of this is the "computer
language" used by computers, i.e. the binary system. This system is built up using only the
symbols 0 and 1. By using
different combinations of these two numerical elements, we are able, just as
in the decimal system, to obtain all conceivable numerical entities. In the same way, it is of
course possible to use a number system based on seven numerical symbols: 0,1,2,3,4,5 and 6.
This is the base 7 system.
In the base 7 system, just as in the other two mentioned above, the numerals
can be arranged in any order, and so this system is in no way inferior to the
others. The only difference
between it and the base 10 system is that the number of symbols is reduced
from ten to seven. The base is no
longer the fingers of two hands, but the number seven, which is the number of
rays which formed when the Logos created our solar system. The mathematical properties
of the base 7 system are the same as those of the base 10 system.
The same complex calculations, including addition, subtraction, multiplication
and division, can be carried out in both systems. For example, the number 9 in
the base 10 system corresponds to the number 12 in the base 7 system (this
would be written 12VII, and read as: one, two). Similarly, the decimal
number 27 corresponds to 36VII. If the numbers 25VII and 34VII are added, the result is
62VII. Similarly, if 13VII is subtracted from 66VII, the answer is 53VII, and the product of 32VII and 24VII is 1131VII. The seven rays which were formed at the creation of the solar system are reflected in the colours of the rainbow. When a ray of sunlight is refracted in a drop of water, it reveals the spectrum of white light, i.e. the seven rays: violet, indigo, blue, green, yellow, orange and red. Just as musical tones are
based on different wave-lengths, so the colours of light depend on different
wave-lengths. Visible light lies
between 400nm (violet) and 700nm (red; 1nm = 0.0000001cm). Violet light covers the range 400nm -
450nm; blue from 450nm - 500nm; green from 500nm - 570nm; yellow from 570nm -
590nm; orange 590nm - 610nm and red from 610nm - 700nm. The light of the indigo ray is dark
blue and therefore has a wavelength in the range 430nm - 470nm. This demonstrates that the colours of
the spectrum are arranged in a certain order according to their wavelengths,
the order being: violet, indigo, blue, green, yellow, orange and red. The base 7 number system
can be made to correspond to the colors of the spectrum as follows: violet =
0, indigo = 1, blue = 2, green = 3, yellow = 4, orange = 5,
and red = 6. It is natural to begin the order on violet, since it is, as
stated above, the shortest wavelength of the white light. According to this scheme,
we can map the colors onto the numbers of the base 7 number system mentioned
above as follows: The number 12VII = (one, two - indigo, blue), 36VII
= (three, six -
green, red), 25VII = (two, five - blue, orange), 34VII
= (three, four -
green, yellow) 62VII (six, two - red, blue) 13VII = (one, three - indigo,
green), 66VII = (six, six - red, red), 53VII = (five, three - orange,
green), 32VII = (three, two - green, blue), 24VII = (three, four - blue,
yellow) and 1131VII (one, one, three, one - indigo, indigo, green,
indigo). In order to explain the base 7 number system
further, it should be pointed out that there are seven numbers in the series
from 0VII to 6VII In
the series from 0VII to 66VII there are 49 numbers and in the series from
0VII
to 666VII there are 343 numbers. From this it can be seen that each new position
in the numerals in this system represents a seven-fold increase in value, just
as it represents a ten-fold increase in the decimal (base 10) system. Fig.
9.2. gives a further illustration of this, and also
shows what colors "belong" to each number. For example, the series 0000VII - 0666VII lies on the violet ray,
because all these numbers begin with 0. Observe however, that the initial 0 is
omitted in writing. The series 4000VII - 4666VII
lies within the
yellow ray, since all the numbers begin with 4. In the same way, all numbers
beginning with 6, i.e. from 6000VII to 6666VII, belong to the red ray.
Fig. 9.1.: Numbers and Colors. The diagram shows the seven rays of the spectrum of white light and how they are related to the base 7 number system. This system consists of the seven symbols 0,1,2,3,4,5 and 6. The numbers in the diagram are arranged under the seven colors (rays) in accordance with the initial number. For example, the number 5012VII belongs to the orange ray because it begins with 5. 9.3.2. TONES AND COLOURS In this section I demonstrate the correspondence
between tones and colors. The mathematics used is the base 7 number system.
The colors used are the seven colors of the spectrum of light, and the sound
used are forty-nine tones of the seven octaves of the scale. They correspond
to the notes of the scale of C-major, ranging from D, of the contra octave to
c''''' of the five-line octave. In accordance with the order of colors and numbers,
we connect the violet color with the four-line octave, the indigo color with
the three-line octave and so on, with the red color corresponding to the
contra octave. The system is therefore as follows: Violet = 0 = the four-line
octave; indigo = 1 = the three-line octave; blue = 2 = the two-line octave;
green = 3 = the one-line octave; yellow = 4 = the small octave; orange = 5 =
the great octave; red = 6 = the contra octave. Similarly, the tones within
each octave are of following order: d, e, f, g, a, b, c. This goes as follows:
d = red = 6; e = orange = 5; f = yellow = 4; g = green = 3; a = blue = 2; b =
indigo = 1 and c = violet = 0. Each tone is always composed of two of the
seven colors or two numbers. For example, let us take the tone a' in the
one-line octave. In our system we can write it with the numbers 32VII (three, two) or as colors: green, blue. In the
same way the tone d''' in the three-line octave can be written 16VII (one, six), or as colors; indigo, red.
Tones
Colors
Numbers c'''' indigo,violet
10 b''' indigo, indigo
11 a''' indigo,blue
12 g''' indigo,green
13 f''' indigo,yellow
14 e''' indigo,orange
15 d''' indigo,red
16 Fig. 9.2.: The Tones,
Colours and Numbers of the Three-line Octave.
Fig. 9.3: Numbers, Colors and Tones. The figure shows the relationship between the seven rays (colors) of white light and the tones of the seven octaves through the mathematics of the base 7 number system. Each octave has its own color, as do the tones within each octave. Using the base 7 number system, the two-line octave, for example, is related to the blue ray. Earlier in this chapter,
mention was made of the necessity of determining the correct pitch and
duration for sounding the sacred word 9.4 AN
EXAMPLE OF OCCULT CREATION The following section is an example from my own
experience. It shows the methods used in creation by sound and also
demonstrates clearly how the will aspect of the soul is activated. We begin where I have been allocated my part of my
group's plan. The plan has advanced to the point where this knowledge is
rooted firmly in the personality's mental and emotional body. As a soul, I
only have choice as regards how the plan is carried out, since the fact of its
carrying out has already been decided. In the personality I, by contrast, has
no choice in the plan. My only choice, if it can be called a choice, is to
accept my soul's instructions in regards to the collaboration. My agreement is
given through my execution of creation by sound. The knowledge which I have
acquired regarding my plan within the group consists of four parts: 1.
To demonstrate that the science of numbers is the science of color. 2.
To demonstrate that tones and colors, in certain combinations, can promote
healing of the diseases and disorders of the personality. 3.
To lay the foundations of New Age Medicine:
a) By introducing the new means of classifying diseases, expressed in numbers, which shows which color is best suited for healing.
b) By composing the music that is best suited to cure certain diseases. 4.
To write a work describing my service in one lifetime. I begin to organize and prepare myself for the
work. As a personality I try to appoint a time for these four parts to happen,
but in fact this is an illusion, since time is relative and the plan has
previously been laid out by my soul on internal planes. All my preparatory
work (which in fact comprises the first level of meditation) has only one
goal, which is the internal connection of my
personality and its connection with my soul. As an example of creation by
sound, let us take the first part of my plan, which is to demonstrate that the science of numbers is the science of
color. My role is to make known the knowledge that has filtered into my mental
body. Stage 1: I meditate on the presentation of this
material. During the previous months I have received knowledge in my mental
body as to what the system of colors and numbers looks like. I find the
solution and generate a clear thought-form of my intention. My intention is to
write down my knowledge on the subject (see chapter Numbers and Colors). At this stage, I am connected with the forces
of my soul, since it is there that the knowledge of
the project is located. When my personality "finds a solution" to the matter,
the information comes from my soul. This emphasizes the necessity of beginning
the work with a strong connection between soul and personality. Stage 2: I summon to myself the forces of my soul
as I recite the The Disciple's
Invocation.
I inhale so bringing the meditation of my personality into harmony with the
meditation of my soul. Stage 3: At the moment when inhalation is complete
and I am holding my breath steadily, I project the plan onto the "walls" of my
mental body, so that it is clearly displayed in my mind. I use all my energy
to keep the thought-form steady and at the same time I move it towards the
center in my forehead, the third eye, the seat of the soul. The center becomes
a "sea of fire". I feel a sensation in the center as if there was a hot flame
burning there. Stage 4: During the entire exhalation, I keep the
thought-form steady, never deviating from it. At the same time I sound my
tone, both at the correct pitch and for the correct duration. An immense
effort is needed to execute this. In this way, I have succeeded in sending my plan
into my physical brain (the physical world) - the world of the form, where it
waits to be carried out. The will aspect of the soul ensures that the
execution happens at the right time. 9.5. CONCLUSIONS In this section I wish to
discuss briefly the difference between "ordinary" creation and occult
creation. The difference between
these two forms of creation is, in itself, not very great. It is merely that in occult creation,
the personality takes part consciously in the creative process, from the first
meditation to the final execution on the physical plane. The conditions for participation in
occult creation have all been discussed in this chapter, and there is no need
to repeat them here. However,
since the days of Atlantis, teachers of the occult sciences have placed great
priority on making us aware of the aspect of the soul which is named
love/wisdom. With the entry of the seventh ray and
the Age of Aquarius, the teachers of mankind have attached great importance to
making known the will aspect of the soul and its use. The publication of the method of occult
creation in a work intended for the general reader is a step in this
direction. |
