Michael Wynn's Occult Reference Library
MENTAL BODY

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ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

use we have done the necessary work, and nothing can stop it coming. it is our right. those who have achieved can and will and do aid and assist us, but their hands are tied until we have done our share of the undertaking. nothing therefore that we do to increase our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain self-control and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. the meaning of the word "initiation" is "to go into" it means simply that an initiate is one who has taken the first steps into th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory remarks before entering upon the subject matter of the following articles of initiation, on the paths that- 3- initiatio

the method of functioning of a planetary logos and of man, the microcosm. the third kingdom of nature, the animal kingdom, had reached a relatively high state of evolution, and animal man was in possession of the earth; he was a being with a powerful physical body, a co-ordinated astral body, or body of sensation and feeling, and a rudimentary germ of mind which might some day form a nucleus of a mental body. left to himself for long aeons animal man would have eventually progressed out of the animal kingdom into the human, and would have become a self-conscious, functioning, rational entity, but how slow the process would have been may be evidenced by the study of the bushmen of south africa, the veddhas of ceylon, and the hairy ainus. the decision of the planetary logos to take a physica

eat white lodge, and his psychic faculties are stimulated by the vivification of the head centres. it is not necessary nor advisable to develop the synthetic faculties, or clairaudience and clairvoyance, until after this initiation. the aim of all development is the awakening of the spiritual intuition; when this has been done, when the physical body is pure, the astral stable and steady, and the mental body controlled, then the initiate can safely wield and wisely use the psychic faculties for the helping of the race. not only can he use these faculties, but he is able now to create and vivify thoughtforms that are clear and well-defined, pulsating with the spirit of service and not controlled by lower mind or desire. these thoughtforms will not be (as is the case with those created by th

s of character is the outcome of those expansions of consciousness which a man brings about within himself through strenuous effort and endeavour. therefore it is here and now that man can prepare himself for initiation, and this he does, not by dwelling upon the ceremonial aspect, as so many do in excited anticipation, but by working systematically and enduringly at the steady development of the mental body, by the strenuous and arduous process of controlling the astral body so that it becomes responsive to three vibrations: a. that from the ego. b. that from the master. c. those from his brothers everywhere around him. he becomes sensitive to the voice of his higher self, thus working off karma under the intelligent guidance of his own ego. he becomes conscious, via the ego, of the vibra

point of emanation. the life within the form mounts up then in triumph to the bosom of its "father in heaven" just as the life within the physical body at the moment of death seeks its source, the ego, and this likewise in four stages: 1. by the withdrawal from the dense physical body. 2. by the withdrawal from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental body. another way of emphasising the same truth is to regard the egoic body as a centre of force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding within these petals a central unit of three petals; these in their turn secrete the central life, or the "jewel in the lotus" as evolution proceeds, these three circles of three petals gradually unfold, having

force comes more directly to the initiate than at the first two initiations, wherein the bodhisattva is the hierophant. only at the third initiation will the initiate be in a condition to receive direct planetary force. second: the concentration undertaken by the lodge assists the initiate to realise within himself the various processes undergone. this is accomplished by working definitely on his mental body, and thus stimulating all the atoms, through the united thought power of the masters. the work of apprehension is thus directly aided. this concentration in no way resembles hypnotic suggestion, or the powerful impress of stronger minds upon the weaker. it takes the form of a strenuous meditation by the assembled masters and initiates upon the realities concerned and upon the self; thr

emony to the initiate. it is apparent, of course, that only the fact of the secret, and an indication as to the matter with which it concerns itself can be touched upon, and even this would be left unmentioned were it not that a knowledge of the general outline of the subject may inspire the applicant for initiation to a more careful study of such a subject and to a more diligent equipping of his mental body with information. thereby (when in due course of time he stands before the initiator) he will lose no time in utilising the acquired secret. the sevenfold secret. after the administration of the oath which pledges the initiate to inviolable secrecy, the newly made initiate advances alone closer to the hierophant; he then places his hand upon the lower end of the rod of initiation which

to learn discrimination in the choice of matter, and to understand the laws of vibration and of construction. this entails the mastering, in some measure, of the laws that govern the brahma and vishnu aspects: it means a faculty of vibrating with atomic accuracy, and the development of the quality of attractiveness, which is the basis of the building, or vishnu aspect. he has to equip, also, his mental body so that it may be an explainer and transmitter, and not a hindering factor as now. he must likewise develop group activity, and learn to work in a co-ordinated manner with other units. these are the main things that a man must accomplish along the path of initiation, but when he has worked at them, he will find the way, it will be made clear to him, and he will then join the ranks of t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of the cosmic mental plane which goes to the animation of the mental body of the logos. this fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteri

of the thought forms at present in circulation may be said to be aggregations of matter, built into form with the aid of kama-manas (or of desire faintly tinged with mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of monadic manifestation manifestation in this case connotating a purely subjective manifestation which is neith

cal matter of the antaskarana63(55) that the ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. this is the work that all advanced thinkers are unconsciously doing now. when the gap is completely bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. it completes the perfecting of the personality life, and as earlier said, this perfecting brings a man- 77- a treatise on cosmic fire copyright 1998 lucis trust to the portal of initiation initiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of th

nt of insanity, and in opening the door to currents and forces, undesirable and destructive. it is not the part of a coward, in these matters concerning the subjective life, to move with caution and with care; it is the part of discretion. the aspirant, therefore, has three things to do: 1. purify, discipline and transmute his threefold lower nature. 2. develop knowledge of himself, and equip his mental body; build the causal body by good deeds and thoughts, 3. serve his race in utter self-abnegation. in doing this he fulfils the law, he puts himself in the right condition for training, fits himself for the ultimate application of the rod of initiation, and thus minimises the danger that attends the awakening of the fire- 92- a treatise on cosmic fire copyright 1998 lucis trust all that is

n overtake the human unit. therefore we have: monad, the microcosmic absolute. pure spirit. the one and only. the monadic trinity. first aspect..atma or spiritual will- 151- a treatise on cosmic fire copyright 1998 lucis trust second aspect..buddhi, the christ principle. third aspect..manas, or higher mind. the son aspect in objectivity. the body egoic or causal body. the lower quaternary. 1. the mental body. 2. the astral or emotional body.8(96) 3. prana, or vital energy. 4. etheric body. the microcosm reproduces the solar system in miniature. the above deals with the objective forms, corresponding to the sun and the seven sacred planets. but the exoteric form is paralleled by a psychic development which we call the seven principles. man develops seven principles, which might be enumerate

added to one make ten. there are ten centres in the grand heavenly man. a heavenly man 1. the seven chains of a scheme. 2. the two synthesising chains- 154- a treatise on cosmic fire copyright 1998 lucis trust 3. one ultimate chain. there are ten centres in a planetary logos. microcosm 1. the seven vehicles employed: a. the atmic sheath. b. the buddhic vehicle. c. the causal or egoic body. d. the mental body. e. the astral body. f. the etheric body. g. the dense physical. 2. two synthesising bodies: a. the causal body. b. the physical body. 3. one synthesising body: a. the monadic sheath. there are seven centres in the physical vehicle which correspond to these bodies, with the synthesising centres at the heart and throat; the head is then the ultimate synthesiser. this tabulation deals en

will-to-be, desire or love-of-being, and that active intelligent purpose which animates the solar system- 185- a treatise on cosmic fire copyright 1998 lucis trust third, that maha-deva, or the divine will, vishnu, the wisdom aspect, or the manifested "son of necessity" and brahma or active purpose are the sum-total of intelligent consciousness, and are (to the manifesting cosmic entity) what the mental body, the desire body, and the physical body are to man, the thinker in the three worlds, functioning in the causal body. we must not forget that the causal body contains the three permanent atoms or the three spheres which embody the principle of intelligence, of desire, and of physical objectivity. always must the analogy be held between the threefold logos and threefold man, and definite

r the three spheres which embody the principle of intelligence, of desire, and of physical objectivity. always must the analogy be held between the threefold logos and threefold man, and definiteness of thought and of concept results when the one likeness between these is pondered on. man is a unit, functioning as a unit in the causal body. he is a triplicity functioning under the will aspect, or mental body; under the desire or wisdom aspect, the astral body; and under the activity aspect, the physical body. he electrifies or vitalises all three bodies or aspects, unifying them into one, and bringing about by means of the intelligence he is coherency of action, simultaneity of purpose, and synthetic endeavour. finally, therefore, it is apparent that, no matter from what angle we study, th

conscious connection or control of the threefold lower nature through the agency of the permanent atoms. 3. bridge the interlude between the causal body on its own level, and the manasic permanent atom. v. on buddhic levels: a. discriminative power here demonstrates as ability to distinguish between the abstract and the concrete, and to arrive at conclusions apart from the ordinary apparatus the mental body and the physical brain. b. adaptability to hierarchical enterprise shown by the initiate or master, and his receptivity to life impulses and spiritual currents emanating from the planetary logos of his ray a thing at this stage impossible of conscious realisation. c. in the ordered purpose which guides the choice by a master of one of the seven paths of endeavour. thus choice is based

re, with the microcosm, viewing him as part of a centre in the body of a heavenly man, we have a lesser descent within the gaseous or fire manifestation of a solar lord. this concerns the three higher subplanes of what might be considered as the manifestation of man's three higher aspects in mental matter, whilst on the fourth subplane we have the mental centres of man within the periphery of his mental body, of which the mental unit is the unifying factor. this is as has been earlier said a deep mystery, and one that can be no further amplified- 307- a treatise on cosmic fire copyright 1998 lucis trust b. the planes and fiery energy. it seems desirable that we should here discuss the analogies on each plane,69(147) with the seven sub-planes, reminding the student that we are speaking of t

connection with a heavenly man on the buddhic plane, where they blaze forth through their etheric centres. in connection with man on the mental plane, we have a similar condition: the three higher subplanes concern the spirit aspect in the causal body, the three lower subplanes concern primarily the mental sheath, or fire by friction; the fourth subplane is that on which the force centres of the mental body are to be found. so it is on the physical plane for man his etheric centres being located in matter of the fourth ether. each of the three persons of the trinity manifests equally as does a man, as spirit, soul or ego, and substance. in connection with brahma, we have the spirit aspect animating the three higher subplanes of every plane, or the first fire aspect. his soul aspect is fou

rence between the mental unit and the other two atoms consists in the fact that it contains only four spirillae instead of seven. this is brought about by the very facts of evolution itself, for the mental unit is the first aspect of the personality triad, or of man functioning, in the human kingdom on the three lower planes. at his transference into the spiritual kingdom, these three aspects the mental body, the astral body, and the physical body are synthesised into the higher by a dual process: 1. his polarisation shifts from out of the lower three atoms into the triadal atoms. 2. the force which these atoms generate and embody is merged and blended into the higher force points. a permanent atom is the positive nucleus or germ substance to the sheath wherein it is found. it is that whic

human evolution, we have the five vehicles physical, astral, mental, buddhic and atmic which have all to be purified, rarefied, intensified and refined. in the two lowest, the physical and the astral, only matter of the five higher subplanes, of their respective planes, is to be found, for the two lowest subplanes are too low for deva or human bodies; they were dominated in the first system. the mental body is the first in which we find matter of all the subplanes. the aim of evolution for us is love dominated by intelligence or intelligence dominated by love, for the interaction will be complete. the human race came into the chain at a point where it naturally took bodies of the fifth astral and physical subplanes, and we can see here an analogy to the coming into the fourth root-race of

and thus develop the divine plan. these three types of force affect substance, but with a psychic intent, being themselves swayed and actuated according to divine purpose, and from high levels. they emanate from the concrete levels of the cosmic mental plane (being therefore the force flowing through the mental unit of the logos, and are concerned with the force centre which focalises the logoic mental body. they are the force of agni in his first aspect. he is that fire which is distinctive of the cosmic mental plane, reflected in the cosmic gaseous subplane of the cosmic physical plane our systemic mental plane. the cosmic astral plane. the force from this plane plays through our systemic astral plane, the cosmic liquid physical sub-plane, and it is practically subject only to two diffe

pleroma. this fire is the possession of the triangles. 2. these beings are nirvanis from a preceding mahamanvantara. we have been considering somewhat the devas of evolutionary tendency who are grouped roughly together as the lunar pitris.20(192) these lunar pitris are divided into four groups and are concerned with the building of man's dual physical body, with his astral body and with his lower mental body; these sheaths are energised by their force through the medium of the permanent atoms. but for the purposes of the subjective nature of man, they are to be considered in their three groups etheric, astral and lower mental. the work of the agnishvattas (the self-conscious principles, the builders or constructors of the egoic body on the higher mental levels) is to unite the higher three

and the type of energy which it embodies. the life influence of the desire or astral body, the strongest karmic agency which has to be considered. in the human atom, this involves the influence of the three centres in the body of the heavenly man which form any specific "force triangle" and which have much to do with the liberation of groups of egos from manifestation. the life influences of the mental body, or of that principle which imposes upon the atom the quality of activity in form, which governs the reaction of the atom to its group life, and which enables the quality of its life to be demonstrated. in the human atom this concerns those causes which are incident to a man's ray, or literally the influence of the life of the planetary logos as he functions as a self-conscious life on

igent choice becomes apparent. the man begins to discriminate between the pairs of opposites, choosing ever in the early stages that which appeals most to his lower nature and that which he believes will bring him pleasure. the centre of the attention of the ego is the astral body, and it becomes so closely co-ordinated with the physical body that the two form one united expression of desire. the mental body remains comparatively inactive at this stage. the love nature of the ego is in process of being developed, and this stage is the longest of the three. it deals with the evolution of the petals of the egoic lotus, and with the blending of solar fire and of fire by friction. reflex action between the lower- 476- a treatise on cosmic fire copyright 1998 lucis trust and the higher during t

methods of aligning the lower bodies so that the ego can communicate direct with the physical brain, and thus control the lower nature and work out its purposes. men will be taught how, through concentration and meditation, they can ascertain knowledge for themselves, can develop the intuition, and thus draw upon the resources of the ego. then will men be taught to think, to assume control of the mental body, and thus develop their latent powers. in the above few remarks are indicated very briefly and inadequately the results which may be looked for from a true understanding of the essential nature of man. it has been written in view of the necessity these days of a statement as to the real or inner man, and as to the laws of the kingdom of god. that inner man has ever been known to be the

he probationary path. this is an interesting period in which certain things are effected which might be described in the following terms: the two outer rings of petals are stimulated in a new and special sense through the conscious act of the probationary disciple. much of the work hitherto has been pursued under the ordinary laws of evolution and has been unconscious. now all that changes as the mental body becomes active, and two of the will petals are co-ordinated, and one "awakes" vitality and unfolds. the fire or energy from these two rings begins to circulate along the atomic triangle and when this is the case it marks a very momentous epoch; a dual work has been consummated in the personal lower life and in the egoic: a. the permanent atoms have the four lower spirillae fully active

re the four main groups of devas which come under the influence of any particular ego. they unitedly produce the lower man, and bring into manifestation the personality, that reflection of the ego and shadow of the monad. the three grades of building essence which are built into forms through the activity of the above four groups are here briefly recognised as the mental substance, built into the mental body, the astral substance, built into the astral vehicle and the matter of the physical body. these seven groups form, in their totality, what we might call the brahma aspect of the microcosm. from another point of view, we may be considered as studying the action of the solar angel, or lord, upon the lunar angels, and the process whereby the solar lord imposes a certain rhythm and vibrati

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, was incorporated with laya yoga and the foundation of that mysticism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about t

tta (or mind. the follower after union has two things to do- 10- the light of the soul copyright 1998 lucis trust 1. to gain control of the "versatile psychic nature" 2. to prevent the mind from assuming the many forms it so easily does. these are frequently called "modifications of the thinking principle" these two produce control of the emotional body and therefore of desire, and control of the mental body, and therefore of lower manas or mind. the student should remember that uncontrolled desire and an unregulated mind shut off the light of the soul and negate spiritual consciousness. union is impossible as long as the barriers exist, and the master therefore directs the attention of the student (at the beginning of his instruction) to the practical work to be done in liberating this li

borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the

e certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of su

ndent upon identification with form. non-attachment must supersede them. it is interesting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 luci

ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind ma

icipating in it. non-attachment has to be achieved with respect to heaven. it is realized as enjoyed by the lower self, and by the man when bereft only of his physical body, prior to passing out of the astral body on to the mental plane. 2. devachan, that state of consciousness upon the mental plane into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or k

r chitta) to take form or to modify itself according to the external impressions. these external impressions reach the mind via the senses. when the aspirant to yoga can control his organs of sense-perception so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifications and becomes equally still. this is one of the early stages of samadhi but is not the samadhi of the adept. it is a condition of intense internal activity instead of external; it is an attitude of one-pointed concentration. the aspirant is, however, responsive to impressions from the subtler realms and to modifications arising from

he gods and those concerned with the concrete world. it should be noted here that the results achieved in the processes dealt with in sutras seventeen and eighteen only carry the aspirant to the edge of the realm of the soul, to the new field of knowledge of which he has become aware. he is still confined to the three worlds. all that he has succeeded in doing is stilling the modifications of the mental body so that for the first time the man (on the physical plane and in his physical brain) becomes cognisant of what lies beyond those three worlds that is, the soul, its range of vision and its knowledge. he has yet to strengthen his link with the soul (dealt with in sutras twenty-three to twenty-eight) and then having transferred his consciousness into that of the real or spiritual man, he

will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. there is yet another line: 1. monad- 28- the light of the soul copyright 1998 lucis trust 2. the son or christ aspect, 3. the love aspect, or wisdom aspect, 4. buddhi or spiritual love, the secon

obstacle (for these obstacles are given in the order of their relative power over average man) is inability to think clearly about the problem of attainment. unless clear thinking precedes action, insufficient momentum will be found coupled with failure to appreciate the magnitude of the problem. mental inertia is due to the lethargic condition of the "vesture of consciousness" which we call the mental body and to the heavy rate of rhythm found in most people. that is the reason why raja yoga necessarily makes a greater appeal to mental types than to pure devotees, and it accounts for the fact that those whose mental bodies are well equipped and actively used can more quickly be trained in this sacred science. for the majority of people, the awakening of the mental body, the development o

e the nature of the thinker can be intelligently appreciated. when this is realised, the contribution to human development by the great schools of thought we call mental science, christian science, new thought and other groups which lay the emphasis upon the mental states will be more justly appraised. the human family is only now becoming aware of the "vesture of consciousness" which we call the mental body. the majority of men have as yet to build that vesture which occult students call the mental body. from among those who are so doing, the true raja yogins will be gathered. obstacle ill. wrong questioning. this is the next stage and is also dependent upon a certain amount of mental development. some translators call this 'doubt' this wrong questioning is that which is based upon lower

nts call the mental body. from among those who are so doing, the true raja yogins will be gathered. obstacle ill. wrong questioning. this is the next stage and is also dependent upon a certain amount of mental development. some translators call this 'doubt' this wrong questioning is that which is based upon lower perception and the identification of the real man with that illusory instrument, his mental body. this leads him to question the eternal verities, to doubt the existence of the fundamental realities and to seek for the solution of his problems in that which is ephemeral and transitory, and in the things of the senses. there is a questioning which is right and proper. it is that "asking of questions" spoken of by the christ in the words "ask and ye shall receive" this faculty of en

ne and is one of the lower "siddhis" or psychic powers. it is achieved through a surface sensibility of the entire "body of feeling" the emotional sheath, and is sensuous perception carried to a very advanced condition. it is misleading and, apart from its higher correspondence, which is spiritual perception, is the very apotheosis of maya or illusion. 4. symbolic vision. this is a faculty of the mental body and the factor which produces the seeing of colours, of geometrical symbols, fourth dimensional sight, and those dreams and visions which are the result of mental activity, and not of astral sight. frequently these visions have a quality of prevision. these four types of vision are the cause of wrong perception and will only produce illusion and error until that time when the higher fo

condition of the lower man; they deal with the effects of wrong centralisation or identification- 44- the light of the soul copyright 1998 lucis trust 1. pain is the effect produced when the astral or emotional body is wrongly polarised. pain is the outcome of failure to balance correctly the pairs of opposites. it indicates lack of equilibrium. 2. despair is an effect of remorse, produced in the mental body and is itself a characteristic of what may be called "the unregenerated mental" nature. the aspirant has a perception of what might be, though the obstacles as yet overcome him; he is ceaselessly conscious of failure, and this engenders in him a condition of remorse, of disgust, despair and of despondency. 3. misplaced bodily activity. the inner condition works out on the physical plan

activity. the inner condition works out on the physical plane as an intense activity, a violent seeking for solution or for solace, a constant running hither and thither in search of peace. it is the main characteristic at this time of our mental aryan race and is the cause of the aggressive intensity of endeavour found in all walks of life. to this the educational processes (as they speed up the mental body) have been largely contributory factors. the great contribution of education (in schools, colleges, universities and other allied activities) has been to stimulate the mental bodies of men. it is all part of the great plan, working ever towards the one objective soul unfoldment. 4. wrong directions of the life currents. this is the effect produced in the etheric body by the inner turmo

ehicles are simply his bodies of manifestation on the various planes of the system, and those sheaths must express the principle which is the characteristic or quality underlying each plane. for instance, the seven principles with which man is concerned are: 1. prana .v ital energy. etheric body .p hysical plane. 2. kama. desire, feeling. astral body. astral plane. 3. lower manas .c oncrete mind. mental body .m ental plane. 4. higher manas. abstract mind .e goic body .m ental plane. 5. buddhi .i ntuition .b uddhic body .b uddhic plane. 6. atma. spiritual will. atmic body .a tmic plane. and that which corresponds to the "boundless immutable principle" in the macrocosm, the monad (on its own plane) constitutes the seventh principle. there are other ways of enumerating the principles, for sub

an existences. 42. when the perceiver blends the words, the idea (or meaning) and the object, this is called the mental condition of judicial reasoning. in this sutra and the following one, patanjali is enlarging upon an earlier formulation of the truth (see sutra 7) he teaches that meditation is of two kinds: 1. with an object or seed, and therefore employing the rationalising judicial mind, the mental body with its concretising faculty, and its ability to create thought forms, 2. without an object or seedless, and therefore employing a different faculty, and one which is only possible when the concrete mind is understood, and utilised with correctness. this correct- 57- the light of the soul copyright 1998 lucis trust use involves the ability to "still the modifications of the mind" redu

. only the idea of which the other two are expressions is realized, and the perceiver enters into the realm of ideas and of causes. this is pure contemplation, free from forms and thought. in it the perceiver looks out upon the world of causes; he sees with clear vision the divine impulses; then having thus contemplated the inner workings of the kingdom of god, he reflects back into the quiescent mental body or mind that which he has seen, and that mental body throws down the knowledge gained into the physical brain. 44. the same two processes of concentration, with and without judicial action of the mind can be applied also to things subtle. this sutra is clear without much explanation. the word "subtle" has a wide meaning, but (from the standpoint of patanjali) is most frequently applied

at present the latter. owing to the erroneous perception brought about through the use of the senses and the wrong interpretation of the things sensed, these thought forms are in themselves distortions of the reality, and express only those lower impulses and reactions which emanate from the lower kingdoms in nature. students should remember that it is only when man is really beginning to use his mental body (and is not used by it) that he contacts the thought forms created by the guides of the race and justly perceives them. 3. the super contemplative state. in this condition perception is unfailingly accurate and the other modes of vision are seen in their right proportions. the senses are no longer required by the onlooker except in so far as he utilizes them for purposes of constructiv

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

it will be seen that the claims made for meditation are very high, and the weight of the testimony of the mystics and initiates of all the ages can be brought in corroboration of them. the fact that others have achieved may encourage and interest us but does no more unless we ourselves take some definite action. that there is a technique and a science of union, based on the right handling of the mental body and its correct use may be profoundly true, but this knowledge serves no purpose unless each educated thinker faces the issue. he must decide upon the values involved and set himself to demonstrate the fact of the mind, its relation in the two directions (to the soul on the one hand and to the outer environment on the other) and finally his ability to use that mind at will as he may ch

adrach, meschach and abednego. we read that they were cast into the midst of the burning fiery furnace, yet the result of that apparent tragedy was the releasing in their midst of the form of a fourth identity, whose appearance was like unto that of the son of god. these three friends are symbols of the threefold lower man. the name meschach means "agile" a faculty of the discriminative mind, the mental body. shadrach means "rejoicing in the way" and- 40- from intellect to intuition copyright 1998 lucis trust describes the transmutation of the emotional body, and the turning of the desire towards the way: abednego means "a servant of the sun" and thus emphasizes the fact that the sole function of the physical body is to be the servant of the son (sun, of the ego or soul (see daniel iii, 23

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

directional will, purpose, basic incentive. this is the dynamic energy which sets his being functioning, brings him into existence, fixes the term of his life, carries him through the years, long or short, and abstracts itself at the close of his life cycle. this is the spirit in man, manifesting as the will to live, to be, to act, to pursue, to evolve. in its lowest aspect this works through the mental body or nature, and in connection with the dense physical makes itself felt through the brain. 2. as the coherent force. it is that significant essential quality which makes each man different, which produces that complex manifestation of moods, desires, qualities, complexes, inhibitions, feelings, and characteristics which produce a man's peculiar psychology. this is the result of the inte

s meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light, the fire from above the triadal light the fire of the lower self, kundalini and the fire of mind, cosmic manas must meet upon the altar. in their union comes the burning away of all that hinders and the completed emancipation. c. by discrimination a faculty of the concrete mental body the lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. then ensues, consequently, a period that must be surmounted wherein the attention of the ego is centred necessarily on the lower self and its vehicles, and wherein, therefore, the vibrations of the triad, the laws that deal with macrocosmi

whose ego works principally through that vehicle. polarity indicates the clarity of the channel. let me illustrate. the ego of the average man has its home on the third sub-plane of the mental plane. if a man has an astral vehicle largely composed of third sub-plane astral matter, and a mental vehicle mostly on the fifth sub-plane, the ego will centre his endeavour on the astral body. if he has a mental body of fourth sub-plane matter and an astral body of fifth sub-plane, the polarization will be mental. when you speak of the ego taking more or less control of a man you really mean that he has built into his bodies matter of the higher sub-planes. the ego takes control with interest only when the man has almost entirely eliminated matter of the seventh, sixth, and fifth sub-planes from hi

ork and never lays upon one human being more than he can adequately accomplish. he can and does train his disciple so that it appears to the on-looking world as if he accomplishes miracles but forget not that the vast amount of work accomplished by one useful disciple only becomes possible when the control of all his three bodies is co-ordinated and his alignment accomplished. he who has a stable mental body that is strongly positive in reception from above, whilst negative to lower vibrations, he who has an astral body that is clear, uncoloured and still, he who also has a physical body with steady nerves and stable rhythm (it will be like a casket, beautiful, yet strong as steel) will serve as a vessel meet for the master's use, a channel through which he can unhindered pour his blessing

ncide with the spiritual impulse. the use of the sacred word has its place also in the magical work of the hierarchy. thought forms are created for the embodiment of ideas and these embodied forms are sent forth to contact the minds of the disciples who are responsible in the group of a master for the carrying forward of the plan. through the cultivated receptivity of the developed and controlled mental body, aspirants become aware of the ideas which the masters bring through from the plane of the universal mind, and hence are in a position to co-operate intelligently. they, in their turn, as this rule seeks to indicate, create thought forms of those received ideas, and utilize them in their groups- 83- a treatise on white magic copyright 1998 lucis trust for the helping of the world. the

ciple. he therefore acts on that assumption and with- 99- a treatise on white magic copyright 1998 lucis trust care he watches his acts, guards his words, and controls his thoughts so that no overt act, unnecessary word or unkind thought will break the rhythm which he believes has been set up. he proceeds with his work but intensifies his meditation; he searches his motives; he seeks to equip his mental body; he sets before himself the ideal of service and seeks ever to serve; and then (when he is so engrossed in the work on hand that he has forgotten himself, suddenly one day he sees the one who has for so long seen him. this may come in two ways: in full waking consciousness or by the registering of the interview on the physical brain as it has been participated in during the hours of sl

n is therefore carried on entirely on mental levels with the higher faculties as the focusing point. the use of the head centres is involved and they must both be vivified before this method can be employed. in the astral body the centres corresponding to the physical have to be awakened before astral psychism is possible. the work that i refer to here involves a corresponding vivification in the mental body counterparts. secondly, we have telepathic communication. this is the registry in the physical brain consciousness of information imparted- 105- a treatise on white magic copyright 1998 lucis trust a. direct from master to pupil; from disciple to disciple; from student to student. b. from master or disciple to the ego and thence to the personality, via the atomic sub-planes. you will n

lopment. inspiration is analogous to mediumship, but is entirely egoic. it utilizes the mind as the medium of transmission to the brain of that which the soul knows. mediumship usually describes the process when confined entirely to the astral levels. on the egoic plane this involves inspiration. ponder on this explanation for it explains much. mediumship is dangerous. why is this so? because the mental body is not involved and so the soul is not in control. the medium is an unconscious instrument, he is not himself the controlling factor; he is controlled. frequently also the discarnate entities who employ this method of communication, utilizing the brain or voice apparatus of the medium, are not highly evolved, and are quite incapable of employing mental plane methods. some people combin

tudies the condition of an aspirant's physical body and of the subtler bodies to see whether in them are to be found states of consciousness which would hinder usefulness and act as obstacles. these conditions are likewise karmic and must be adjusted before his admission among other chelas becomes possible. a sick physical body, an astral body prone to moods, emotions and psychic delusions, and a mental body uncontrolled or ill-equipped are all dangerous to the student unless straightened out and perfected. a chela is subjected constantly to the play of force coming to him from three main sources: 1. his own ego, 2. his master, 3. the group of co-disciples, and unless he is strong, purified and controlled, these forces will serve but to stimulate undesirable conditions, to foster that whic

hip. the emphasis, for training purposes, is laid upon only three of them. these are: 1. that of will, strength or power, through the medium of the head centre. this is the energy of the spiritual man, and comes directly from the monad, via the soul. up to the third initiation however, all that the disciple needs to grasp is that the will aspect of the soul should control the personality, via the mental body to the head centre. when this is the case the thousand-petalled lotus begins to function. the line of this stream of force is: monad. atma. spiritual will. the inner circle of petals in the egoic lotus, the will petals. the mental body. the head centre in the etheric body. the nervous system and brain. 2. that of love-wisdom, through the medium of the heart centre. this centre, when aw

of the astral or body of water undergoes a similar activity plus a stabilising effect which brings to an end the restlessness and fluidic tempestuousness which have hitherto characterised it. through the controlling magnetic power of the spiritual eye, the soul rebuilds the astral body and holds it steady and coherent through its focused attention. again, an analogous process goes forward in the mental body. old forms disappear before the clear light in which the spiritual man is working and as the old commentary puts it "one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes o

a third activity supervenes wherein the reasoning principle acts upon the information gained in these two ways, sets its own streams of thoughts, and formulates its own thought forms, as well as registering those of others. c. the stage wherein the soul, through concentration and meditation succeeds in imposing its ideas and impressions upon the mind held "steady in the light" and so enables the mental body to respond to impressions and contacts emanating from the subjective and spiritual worlds. yet the battle, par excellence, is fought out in the astral body, and only reaches its most intense point and its potent fierceness when there is a good physical instrument and a well-equipped mentality. the greater the sensitivity of the astral body, the greater its reactions to the physical wor

the average man is learning the control of the physical body and the organizing of his physical plane life. the student on the probationary path is learning a similar lesson in relation to his astral body, its focus, its desires and its work. the student on the path of accepted discipleship has to demonstrate this control and begin to discipline the mind nature and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the final stand is made and arjuna triumphs in the fight, but only by letting krishna assume the reins of control, by learning mind control and by the revelation of the form of god. by

of the flowing away from it of vital energy and is devitalised, because not the subject of attention. this accounts for much of the sickness and lack of vitality of many of our most cherished servers. the same process can affect the emotional body, and periods of exaltation and of highest aspiration alternate with periods of the deepest depression and lack of interest. the flow may pass on to the mental body and produce a cycle of intense mental activity. constant study, much thought, keen investigation and a steady intellectual urge will characterize the mind of the aspirant. to this may succeed a cycle wherein all study is distasteful, and the mind seems to lie entirely fallow and inert. it is an effort to think, and the futility of phases of thought assail the mind. the aspirant decides

ght 1998 lucis trust 2. vital forces. these are often regarded by the materialists as intangible and therefore not material at all. but the occultist regards the etheric medium as a form or aspect of matter and as relatively tangible as the outer objective form. to him the ether of space, which term necessarily includes the etheric form of all bodies, the astral or emotional sentient body and the mental body, constituted of mind-stuff, are all of them material and are the substance of the form side of life. as the basis of correct understanding, it should be noted that the cell life to which we have above referred is coordinated, influenced and vitalised by the blood stream, that intricate system which interpenetrates every part of the body, is responsible for its welfare and demonstrates

note, coloured by his peculiar quality, and limiting him or not according to his point on the ladder of evolution. this constitutes his astral ring-pass-not, defining the limits of his emotional response to life experience, embodying in its quality the range of his desire life, but being at the same time capable of tremendous expansion, development, adjustment and control under the impulse of the mental body and of the soul. it is subject also to vibratory activity as the result of the interplay between it and the physical plane life experience, and thus the great wheel of experience is set in motion and will persist until the four noble truths of the buddha are understood and realised. this astral body has in it the counterparts of the etheric or laya centres, and through them stream the

greater your responsiveness to this form of temptation. it is one of the things which specially hinders the aspirant. it renders him negative and receptive from the form side, and slows down his vibration. it prevents achievement and his service to the world suffers in consequence. the cure for discouragement does not lie in cultivating a violent counter vibration. it lies in the wise use of the mental body, and in a capacity to reason logically and to see the cause of the conditions, which lies either in your own personality or in your environment. thus poise will he attained. it lies also in the appreciation of time as a solvent as aforesaid. it lies also in the stilling of the concrete mind and a subsequent linking up with the soul and, via the soul, with the egoic group and consequent

other disorders. 2. by a direct realisation of the issues at stake and the consciousness that, for a pupil of the master, nothing comes to pass but what can lead to increased knowledge and development, and greater usefulness in service. fear with many is not based on timidity (a paradoxical statement) but is often based on a mental condition, such as pride. those who are becoming polarised in the mental body, find their fears allied to the intellect. they are therefore harder to overcome than the fears of a person polarised in the astral body. the latter can bring the intellect to bear on the elimination of fear in the astral body. the mental types have to call directly on the ego, for always the higher must be called in to deal with the lower. hence the necessity for always keeping the ch

rect method of relaxation, concentration, stillness and flushing the entire personality with pure white light. proceed in the following manner: you are, we will say, in a state of panic; suggestions of great unpleasantness are crowding in; your imagination is running riot, and your mind enforces the riot. forget not that the fears of an emotional person are not so potent as yours. having a strong mental body, you clothe your fear reactions with mental matter, highly vitalised, which causes a powerful thoughtform to be created. this circulates between you and the feared event. realising this you will proceed to seek quietness. you will relax your physical body, endeavour to quiet your astral body as far as- 199- a treatise on white magic copyright 1998 lucis trust may be, and to steady the

n can their effects in an individual use of mental energy. only a few human beings are as yet consciously using this type of force and only a few can therefore understand what it really entails. increasingly men will come, as units, into possession of their intellectual heritage but, numerically speaking, scarce one in ten thousand is utilising this inherent power and knowingly functioning in his mental body- 206- a treatise on white magic copyright 1998 lucis trust when however we look at humanity as a whole and cast our eyes back over the past racial development, we can see how mental energy has had a most definite effect and has produced outstanding results. the use of two factors differentiates man from the animal, whether he uses them consciously or unconsciously. both are latent in t

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

anced disciple up to the planetary logos himself. but forget not that when we make these distinctions it is nevertheless one soul that is functioning, acting through vehicles of varying capacities, of differentiated refinements and of greater and lesser limitations, in just the same sense as a man is one identity, working sometimes through a physical body and sometimes through a feeling body or a mental body, and sometimes knowing himself to be the self a rare and unusual occurrence for the majority. every form in manifestation does two things: 1. appropriates, or is pervaded by, as much of the world soul as its capacity will permit. the atom of substance, the molecule or the cell all have soul, but not in the same degree as has an animal; and an animal has soul, but not in the same degree

ting the physical body. it is the true form; it is the principle of coherence in every form. the soul, in relation to the human being, is the mind principle in two capacities, or the mind expressing itself in two ways. these two ways are registered and become part of the organised equipment of the human body when it is adequately refined and sufficiently developed: 1. the lower concrete mind, the mental body, the "chitta" or mind stuff. 2. the higher spiritual or abstract mind. these two aspects of the soul, its two basic qualities, bring into being the human kingdom and enable man to contact both the lower kingdoms in nature and the higher spiritual realities. the first, the quality of mind in its lower manifestation, is owned potentially by every atom in every form in every kingdom in na

t the three rays of aspect find their main expression in relation to mankind through the medium of the three periodical vehicles: ray i. power. life. ideas. the monad ray ii .l ove-wisdom .c onsciousness .i deals .t he soul ray iii .a ctive intelligence. appearance. idols .p ersonality they find their secondary expression in the three bodies which form the personality of man: ray i. power. ideas. mental body. purpose. life. ray ii .l ove. ideals .a stral body. quality. ray iii .i ntelligence. idols .p hysical body. form. the rays of attribute, though expressing themselves equally on all the planes and through the periodical vehicles and the three aspects of the personality, find their main expression through one or other of the four kingdoms in nature: ray iv. harmony, conflict. 4th kingdo

three worlds, and upon this we shall later enlarge. in relation to mankind, these four rays of attribute find a wide expression in connection with the four aspects of the personality, or with the quaternary. the relationship is as follows: ray iv. harmony through conflict. the physical body. ray v. concrete knowledge. the etheric body. ray vi. devotion. the astral body. ray vii. organisation. the mental body. but again remember that the interrelation and interplay is synthetic on all planes, on the formless levels and also on the planes of form, and in this connection, with all states of consciousness and throughout the created universe. the seven rays we are told that seven great rays exist in the cosmos. in our solar system only one of these seven great rays is in operation. the seven su

ay it is the marriage of two physical bodies. sometimes it is the marriage also of the emotional natures of the two people concerned. rarely indeed is it a marriage of minds as well. sometimes it is the union of the physical body of one party, with the physical body of the other party left cold and uninterested and uninvolved, but with the emotional body attracted and participating. sometimes the mental body is involved with the physical body, and the emotional nature left out. seldom, very seldom, do we find the coordinated, cooperating fusion of all the three parts of the personality concerned in both parties to the union. when this is indeed found, then you have a true union, a real marriage, and a blending of the two in one. it is here that some of the schools of esoteric teaching have

of divinity we call a man. the human entity is a curious synthesis, on the subjective side of his nature, producing a fusion of life, of power, of harmonious intent and of mental activity. the following should be noted, for it is of profound psychological interest and import: rays i, iv and v..predominate in the life of humanity and govern with increasing power man's mental life and determine his mental body. rays ii and vi..govern potently his emotional life and determine the type of his astral body. rays iii and vii..govern the vital physical life and the physical body. here you have, if you note carefully, a summation of the rays which govern and differentiate the- 199- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust life of the personality forms

fferentiate the- 199- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust life of the personality forms, and therefore bring in other factors which psychologists will have to consider as time goes on. you will see therefore that: 1. the human soul or ego is found on one or other of the seven rays, in one or other of the seven ray groups. 2. the mind nature and mental body are governed by the rays of purpose, of harmony or synthesis, and of knowledge. 3. the emotional nature and form are governed by the rays of love, wisdom and of idealistic devotion. 4. the vital life and physical body are governed by the rays of intelligence in matter and of organising power. but in the midst of this complexity of rays and forces, the third and fifth rays hold paramoun

te as they "translate" their bodies. the clue to the translation is to be found in the fact that no act of translation ever involves one body alone, and no "passing on and up" into another dimension, into another state of consciousness and another "caste" ever takes place unless an alignment has been produced between (for instance: a. the physical body and the emotional body. b. these two and the mental body. c. these three and the soul. d. these four and the group of world servers. in these four alignments we have the esoteric parallels of which the outer caste system is the prostituted symbol. ponder on this, for the caste system is universal in the world. it is when the third alignment has been truly accomplished and when the light of the fourth constituent to the relationship dominates

4. our particular racial ray, the ray that determines the aryan race- 207- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 5. the rays that govern any particular cycle. 6. the national ray, or that ray influence which is peculiarly influencing a particular nation. 7. the ray of the soul, or ego. 8. the ray of the personality. 9. the rays governing: a. the mental body. b. the emotional or astral body. c. the physical body. there are other rays, but the above are the most powerful and have the greater conditioning power. let us briefly consider them: 1. the ray of the solar system it must be remembered that the dominating ray, the outstanding influence in our solar system, is the great cosmic second ray of love-wisdom, a dual ray, that is, a ray comb

f quality, when influenced by the egoic ray. the egoic ray has direct and specific action upon the astral body. hence the battlefield of the life is ever on the plane of illusions as the soul seeks to dispel the ancient glamour, the aspirant is enabled to walk in the light- 252- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the monadic ray influences the mental body, after integration of the personality has been brought about. it causes the mind nature to achieve that clear vision which finds its consummation at the fourth initiation, and releases the man from the limitations of form. there is an analogy to this triplicity and an interesting symbolic relation in the three initiators. a. the first initiator..the soul of man. this controls gradually

he three rays of aspect find their main expression in relation to mankind through the medium of the three periodical vehicles: ray i. power. life. ideas. the monad. ray ii .l ove-wisdom .c onsciousness .i deals .t he soul. ray iii. active intelligence appearance idols t he personality. they find their secondary expression in the three bodies which form the personality of man: ray i. power. ideas. mental body. purpose. life ray ii .l ove. ideals .a stral body .q uality. ray iii .i ntelligence. idols .p hysical body. form. the rays of attribute, though expressing themselves equally on all the planes, and through the periodical vehicles and the three aspects of the personality, find their main expression through one or other of the four kingdoms in nature. ray iv. harmony through conflict. 4t

hree worlds and upon this we shall later enlarge. in relation to mankind, these four rays of attribute find a wide expression in connection with the four aspects of the personality, or with the quaternary. the relationship is as follows: ray iv. harmony through conflict. the physical body. ray v .c oncrete knowledge .t he etheric body. ray vi. devotion. the astral body. ray vii. organisation. the mental body. kingdoms no. kingdom ray expression 1. mineral. 7. ceremonial organisation. radio-activity 1. will or power. the basic reservoir of power. 2. vegetable. 2. love-wisdom. magnetism. 4. beauty or harmony. uniformity of colour. 6. idealistic devotion. upward tendency. 3. animal. 3. adaptability .i nstinct. 6. devotion. domesticity. 4. human .4. harmony through conflict. experience. grow 5

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

must hold the following statements firmly in our minds. the personality is a triple combination of forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense physical body. the three personality types of energy are the etheric body, which is the vehicle of vital energy, the astral body which is the vehicle of the feeling energy or sentient force, and the mental body which is the vehicle of the intelligent energy of will that is destined to be the dominant creative aspect. it is upon this truth that christian science has laid the emphasis. these forces constitute the lower man. the solar angel is a dual combination of energies the energy of love, and the energy of will or purpose and these are the qualities of the life thread. these two, when domin

ay of his physical body. this is the correspondence in man to the lemurian epoch and to the period of pure infancy. 2. the quality of the astral body. this governs the individual for a very long period, and still governs, more or less, the masses of men. it corresponds to the atlantean period and to the stage of adolescence. the ray of the astral body is of very great power. 3. the quality of the mental body. this, as far as the race is concerned, is just beginning to wax in power in this aryan race to which this era belongs. it corresponds to the stage of maturity in the individual. the ray of the mind has a very close relation to the solar angel, and there is a peculiar affiliation between the angel of the presence and the mental man. it is this deep-seated, though oft unrecognised, inte

ic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through t

ds the truly desirable, more than towards the truly reasonable, and the right direction of the energy of desire, as it expresses itself in the untutored, easily-swayed masses, should be the effort of all who teach. in the more advanced people of the world today, we have the functioning of the mind-body; this is to be found in a large scale in our western civilisation. the energy of the ray of the mental body begins to pour in, and slowly to assert itself. as this happens, the desire nature is brought under control, and consequently the physical nature can become more definitely the instrument of mental impulses. the brain consciousness begins to organise and the focus of energies begins to shift gradually out of the lower centres into the higher. mankind is developing the "aryan consciousn

poses of incarnation is one such point. this concerns the passing down to a lower plane, or from a lower plane onto a higher. indications of the importance and the crucial nature of such transition can be seen in certain formulas which are used when passing from one degree in masonry to another, as in raising a lodge from a lower to a higher degree. b. another such point of crisis occurs when the mental body is swept into activity and the etheric body is similarly vitalised. 2. relationship between the ego or soul and the dense physical body is established when a. matter of the three lowest subplanes of the physical plane is built into the etheric body, prior to physical incarnation, and the potential channels of communication and of exit are established. these are the main channel or line

ysical incarnation, and the potential channels of communication and of exit are established. these are the main channel or line of communication found between the centre at the base of the spine and that in the head, via the spleen. b. a corresponding activity takes place in the process of liberation upon the path of return in which the bridge (or the antaskarana) is established between the lower mental body, the causal body, and the higher mental worlds. when the work under the first category is accomplished upon the physical plane and its technique is understood, man can then achieve escape from the physical body in full, waking continuity of consciousness. when a similar work has taken place on the higher plane and the "bridge" is satisfactorily built, then the "initiate" can escape fro

nd the appropriation, more or less consciously, by the race of another vehicle of expression. the following tabulation shows the appropriations marking the five racial crises. 1. in the lemurian civilisation .t he appropriation of the physical body, with its five senses. 2. in the atlantean civilisation. the appropriation of the astral body. 3. in the present aryan world. the appropriation of the mental body, with consequent intellectual unfoldment. 4. in the coming race. conscious appropriation and integration of the threefold personality. 5. in the final race. the expression, in fullest measure, of the soul and its vehicles, plus some- 33- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust measure of spiritual manifestation. here, therefore, we hav

eternal in the heavens. there is a physical form, but the inner, fluid, subjective nature, emotional and mental, in no way conforms to the pattern, and, therefore, the outer form is also inadequate. but crisis after crisis occurs, and the inner form nature responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical phrase, until the astral vehicle and the mental body are consciously appropriated, and as consciously used. it must never be forgotten that evolution (as we understand it and as it must be studied by the human intellect) is the story of the evolution of consciousness and not the story of the evolution of form. this latter evolution is implicit in the other and of secondary importance from the occult angle. consciousness is literally the

d elsewhere, seven sacred planets but ten planetary schemes, and in three cases (those of the three major rays) three planets constitute the personality of each ray life. some esoteric thinkers believe that there are twelve planets to be considered in our solar system, and there is a basis for their conclusion. the personality of this third ray life functions through the following planets: 1. the mental body expresses itself through the medium of the planet saturn. 2. the astral body expresses itself through the planet mars. 3. the physical body expresses itself through the planet earth. the potency of this life is such that he requires three complete schemes all three closely allied and interdependent through which to express himself. uranus, jupiter and venus are similarly allied in orde

ally speaking, and when greater knowledge has been gained of the energies determining the type of a man, a person, for instance, whose monad is presumably upon the third ray, his ego being on the fourth ray, and his personality on the seventh ray, will be described as a three, iv.7. within this simple formula there will be lesser differentiations and a seventh ray personality may have a first ray mental body, a fifth ray astral body, and a third ray physical body. the formula which would describe him would be three, iv. 7 [symbol page 102] 1,5,3 this, when interpreted, means monad. third ray. ego. fourth ray. personality .s eventh ray. mental body. first ray. astral body. fifth ray. physical body. third ray. students may find it of value to study themselves and others in conformity with th

evelation of truth which it is desired should be given out. it comes today through many channels and from many sources such is the wonder of the power behind the present world adjustments! this instinct of deity is closely connected with the law of economy and is an expression of the principle of materialisation. for man, it has to be studied, grasped, and wrought out through the right use of the mental body, working under the influence of atma or spirit. the principle of continuance has to be wrought out into conscious knowledge by the right use of the astral or desire nature, working under the influence of buddhi. the trend to synthesis has finally to be wrought out in the brain consciousness upon the physical plane, under the influence of the monad, but its real expression and man's tru

first panel gave some of the universal implications. this was elaborated in a treatise on cosmic fire. the second panel, contained in this treatise on the seven rays, gives a general view of the synthetic unfoldment of man. the third panel entered the realm of synthetic work and was embodied in a treatise of white magic. it would be useful to bear in mind here what was earlier pointed out: 1. the mental body is governed by rays 1, 4, 5. 2. the astral body is governed by rays 2, 6- 174- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. the physical body is governed by rays 3, 7. this is often forgotten and people will have to readjust their ideas in this matter. it is by an understanding of these dominant types of force as they condition the vario

orm the basis of the problem which he, as a soul, has always to face until the final liberation is achieved. the mental elemental, the astral elemental and the physical elemental have a definite life of their own which is coloured by the rays upon which these various bodies or elementals have their being, until the man has reached a relatively high point in evolution. the elementals composing the mental body are spoken of in the old commentary in the following terms "the lord of will took being. his dim reflection followed in his steps. the little lord of force manasic appeared on earth. the lord who sought for harmony took form. the little lord, who loved to fight for what he sought, followed with swiftness in his wake. the lord who in this world of ours knew mind and thought, swept into

on earth. the lord who sought for harmony took form. the little lord, who loved to fight for what he sought, followed with swiftness in his wake. the lord who in this world of ours knew mind and thought, swept into incarnation. he was not, then he was. the little lord of mental stuff also took form. man's troublous journey then began" these old phrases bear out the statement earlier made that the mental body of every human being is composed of substance which is governed by the rays, one, four and five. exceptions to this rule appear, sometimes, upon the path of discipleship, and are the result of the direct and intelligent action of the soul, prior to incarnation. the soul builds a body of mental substance or attracts to it that particular type of mental energy which will enable it to pos

hree rays, when focussed in a personality, provides exactly the right impulse to govern the lower life, both in the case of an undeveloped human being and of a man in the early stages of discipleship and aspiration. it might be well for us to elaborate this a little by means of certain tabulations- 176- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the mental body this provides (in the case of the unevolved or the highly developed) the following possibilities: ray one in unevolved man 1. the will to live or to manifest upon the physical plane. 2. the impulse which works out, therefore, as the instinct to self-preservation. 3. the capacity to endure, no matter what the difficulties. 4. individual isolation. the man is always the "one who stands a

ses itself in the relation between the lower and higher selves. this eventuates in the "marriage in the heavens" 4. the power to create forms, or the artistic impulse. it will be noted in this connection how accurate was the earlier statement that the artist is found upon all the rays, and that the so-called ray of harmony or beauty is not the only ray upon which the creative worker is found. the mental body of every human being, at some time or another, is found upon the fourth ray and usually when the man is nearing the probationary path. this means that the mental vehicle is governed by an elemental of fourth ray nature or quality and that, therefore, creative, artistic activity is the line of least resistance. we then have a man with an artistic tendency or we have a genius along some

urge, as it evidences itself in the early stages. 3. the tendency to enquire, to ask questions and to find out. this is the instinct to search and to progress, which is, in the last analysis, the urge to evolve. 4. the tendency to crystallise, to harden, or to have an "idee fixe" in this connection, it will usually be discovered that the man who succumbs to an "idee fixe" has not only a fifth ray mental body but either a sixth ray personality or a sixth ray emotional body. in the advanced man 1. the true thinker, or mental type awake and alert. 2. the one who knows the plan, the purpose and the will of god. 3. the one whose intelligence is being transmuted into wisdom. 4. the scientist, the educator, the writer. i have given the above in connection with the rays of the mental body in order

ollowing tabulation which gives the rays that may be supposed or imagined to govern or control a problematical or hypothetical man in a particular incarnation. 1. the ray of the monad (the life aspect .s econd ray of love-wisdom. 2. the ray of the soul (the consciousness aspect. first ray of will or power. 3. the ray of the personality (the matter aspect .s econd ray of love-wisdom. a. ray of the mental body. fifth ray of concrete science. b. ray of the astral body. sixth ray of devotion- 179- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust c. ray of the physical body .s econd ray of love-wisdom. certain ideas should here be considered. they are here given in the form of statements, but we will not elaborate them, simply leaving them to the studen

should notice how the rays of the personality relate them, within the sphere or periphery of their own manifestation, to the major rays of the monad, ego or personality. this is a correspondence (within the microcosmic manifestation) to the macrocosmic situation, touched upon in the previous paragraph. in the case cited (which is one of quite usual occurrence) we find that a. the fifth ray of the mental body relates the man to his egoic ray, thereby facilitating soul contact. had it related him to his monadic ray a very different situation would have eventuated. the line of 1.3.5.7. must ever be remembered. b. the sixth ray of the astral body relates the man to his monadic ray, and it will finally constitute- 180- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 19

ame time facilitates the future contact (whilst in a physical body) with the monad. his problem of soul consciousness will not, however, be so easily solved. you will note also that the monad (2nd ray, the astral body (6th ray) and the physical body (2nd ray) are all along the same line of activity, or of divine energy, creating a most interesting psychological problem. the soul (1st ray) and the mental body (5th ray) are along another line entirely, and this combination presents great opportunity and much difficulty. 4. in the lower expression of the man whose psychological chart we are considering, the psychologist will find a person who is intensely sensitive, inclusive and self-willed. because of the fact that the second ray personality and the physical body are related by similarity o

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

is at this process, the master presides. he is able to do nothing because it is the disciple's own problem. he can only endeavour to enhance the desire of the soul by the power of his directed thought. the personality can also do nothing, for at this point both the physical body and the astral vehicle are simply automatons, waiting responsively for the decision of the disciple, functioning in his mental body. only the disciple can act upon the mental level of consciousness at this point of endeavour. once he does so, the die is cast. he either moves forward towards the door of light where the master takes his hand and the angel of the presence becomes potent and active in a way which i may not describe to you, or he drops back temporarily into the life condition of the lower man; glamour a

up of seekers after truth. the soul searches for the magnet and sees it not, for it is hidden in the forms of many men. the soul descends and walks the way of earth and not the ways of mind. the far horizon disappears. the vision just before the eyes succeeds; the immediate takes the place of that which has been distant. and in that place immediate, the magnet reappears" july 1937 my brother: the mental body in your case is governed by fifth ray energy. this is a pronounced condition and- 89- discipleship in the new age- volume i copyright 1998 lucis trust constitutes much of your life difficulty. it is, in the case of all aspirants thus conditioned mentally, the paramount cause of their non-magnetic behaviour, using that word in its psychological implications. i would remind you that bein

is, in the case of all aspirants thus conditioned mentally, the paramount cause of their non-magnetic behaviour, using that word in its psychological implications. i would remind you that being non-magnetic at your stage of development means that (even though you may have some measure of soul contact) you cannot radiate that soul life to others as you would like to do, for your dominant fifth ray mental body (the ray of concrete science, as you know) is insulated, isolated and has a natural tendency to that discrimination which leads to separativeness. the reverse effect is also true. the radiation of others can be also shut off and hence your inability to register telepathic impressions. the value of a fifth ray mind is however very great, for it means a keen and useful mind and (ponder o

indicate the vehicles of force through which the two major rays are predominantly focussed, reminding you that the task is to relate two energies and three forces in such a manner that you become, in fact, a divine manifestation. let me here be precise- 93- discipleship in the new age- volume i copyright 1998 lucis trust first, your egoic or soul ray focusses itself in and through your fifth ray mental body. this as i told you in an earlier instruction has given you your defined mental focus, your critical attitude and your isolation, relatively speaking. it is this combination which has always enabled you to rationalise yourself into a confidence in the rightness of your decisions and into a surety that your particular life choices and your preferred circumstances are correct and justifi

indicate the three rays of energy which constitute your personality. as you already know, your soul ray is the second and your personality ray is the fourth. a study of these five rays and those of your fellow disciples will show you where points of relation exist, where the lines of least resistance will be found and where you may look for rapid comprehension and understanding cooperation. your mental body is on the fourth ray of harmony through conflict and hence your pliability, your sense of relationship and your rapid grasp of mental truth. illusion will ever be a more ready snare to you than glamour. this ray of harmony through conflict is that bridging ray which will, in your case and through the mind, bring about an increasingly rapid establishment of contact between your soul and

of old: in dealing with the rays which control and dominate your life i would remind you that it is your first ray mind that gives you undoubted mental influence. this is felt most strongly by all who contact you. being definitely in touch with your soul (which is in its turn under second ray influence) you have a combination of forces which is definitely useful, both to yourself and others. your mental body is governed by the first ray. your astral body is as definitely a second ray aggregation of energies and hence the influence of love which you carry everywhere with you. i would remind you, however, that when the soul and the astral body are both on the same ray, there is presented always an engrossing problem of balance. there will be, in such cases, a tendency to a lack of balance in

gies. you have no third ray energy in you at all (the energy of the ray of the intellect) and this in spite of the fact of your physical constitution. it accounts for your intense feeling that you have no racial relationship to the jews at all in spite of the fact that you are of the hebrew race. this is a true feeling, and the only thing which relates you to the jewish race is the fact that your mental body is on the first ray which is the same as the soul of judaea. the soul knows no distinctions or differences and on soul levels no problem of any kind exists except the problem of understanding love. of this you know much. your soul ray focusses itself in and through your astral body and your personality ray does the same. hence your problem and hence the facility with which you can rela

an be seen. teach this. 3. the sense of comradeship is surely known by each and all of you but needs the deepening of service shared. shew this and draw it forth. the comradeship of burdens shared, the sense of deep response to need, the comradeship of service rendered, the urge to sacrifice teach these to those who seek to work within the master's plan and show all three yourself. july 1937 your mental body, my brother, is upon the fourth ray of harmony through conflict. hence your power to harmonise, to unify and to comprehend. at the same time (thus indicating soul purpose, it took a fourth ray mental nature (with its love of harmony through conflict) to handle the particular task which your soul assigned, and the undertaking upon which you are engaged in the aiding of the plan. your se

ental nature (with its love of harmony through conflict) to handle the particular task which your soul assigned, and the undertaking upon which you are engaged in the aiding of the plan. your second ray astral body greatly facilitates your work, giving you understanding and harmlessness; your emotions thus do not interfere with your judgment and your decisions. but the combination of a fourth ray mental body and a second ray emotional vehicle requires careful watching so as to preserve the first ray balance as you grow older and tendencies crystallise into habits. the only way to do this is to deepen and establish the soul contact which (although of the first ray) is, as you will remember, the first subray of the second ray. as you have already guessed, your physical body is on the seventh

th has been earnest and steady and your life tendency has been directly oriented towards your goal; but your rhythm, or rather, your spiritual heart beat, is slow and this should be speeded up. you must move more quickly on the path; this will come through a more active mental attitude. the vibratory rate of the bodies differs. the astral body vibrates more quickly than does the physical, and the mental body has a higher and more rapid vibration than the astral. it is on the mental plane and in the mind consciousness that you must seek to live. this will enable you (after two or three years' work with me) to "stand in spiritual being" a thing which at this time you only do under strong mental stress and strain, for it is not yet a life habit. my blessing rests upon you in a new way, e'en t

e brief but full. yes, i mean exactly what i say, my brother "brief but full" for this is largely a question of terse terminology but of concise definition. continue also with the group meditation, but write those brief reports, not only for your own illumination but also for the enlightenment of your group brothers. in connection with your personality rays, i would point out that the ray of your mental body is that of the fourth, which facilitates your task of responding to the light of the soul, for it gives you a mind nature which can react easily to your second ray soul, for it is on the same line of force. at the same time, it makes your mind a focal point for soul force in your fifth ray personality, which is itself a mental ray. the building of the antahkarana should constitute for

g-out of the plan- 154- discipleship in the new age- volume i copyright 1998 lucis trust your personality ray is the second ray of love-wisdom and this enables you safely to evoke and use your first ray will, for it will then be inevitably modified by your personality focus. you will note, therefore, how this tends to make you fairly well-balanced, when you act as a personality or as a soul. your mental body is on the fourth ray of harmony through conflict and this, at times, upsets your balance and your equilibrium. your desire for harmony sometimes produces short-sighted vision and you tend to act precipitately. when this occurs, you later discover that you initiated conflict instead of having instituted harmony, as had been your original intention. but you can learn much thereby, becaus

e continuous impressing of your personality attitudes, ideas and desires upon your environment (as was the case in your last life) to an occasional cyclic and almost violent emphasis upon some individual. this is now only occasional (relatively speaking. you are learning to leave others free a hard lesson for a first ray personality, animated as yours is by knowledge and goodwill. the ray of your mental body is also the first ray. this means that your intelligent mind can dominate at need and can be far more powerful in expression than it usually is. it is always an interesting and an easy matter for the soul to control and illumine the mind when the first and the second rays are as closely related as they can be in your case. as your emotional body is, however, on the sixth ray (as was yo

have most successfully controlled. but in this particular incarnation, every step forward in soul control must be taken through the facing of certain tests connected with your line of least resistance, and must be taken with the eyes of the mind wide open, so as to avoid the pitfalls of aloneness, and of separation. this i think you know. your problem is further complicated by the fact that your mental body is on the third ray of active intelligence which is also your personality ray. this does two things for you: it definitely facilitates the integration of your personality, and it also enables you to contact your soul with relative ease, if you so choose. nevertheless, it also emphasises all the third ray faculties and capacities of your personality critical, analytical, separative, pri

offset and balance achieved. this relationship is your major problem. let us further complicate that problem by the recognition of the ray qualities of the three bodies! perhaps, however, complication will be simplified and a study of the more detailed personality tendencies may reveal to you sources of strength and produce clarification. it is of value to know the lines of least resistance. your mental body is on the fourth ray and this can definitely be a help to you if the energy involved is rightly used, because though it means the achievement of harmony through conflict it also swings into action another second ray attribute, thus aiding in the work of "sweetening" your nature, if i may use such a banal word. as this ray controls your mental body, it places you, symbolically speaking

initely established. i use these words in order to express the idea of the soul's intention. can you cast your mind back to the year in which that orientation became- 194- discipleship in the new age- volume i copyright 1998 lucis trust definite? such retrospects have real value, my brother. i seek today to deal with the mental problems of the disciples in this group. i told you earlier that your mental body was conditioned by the fourth ray of harmony through conflict. this ray has been a factor which has resolved many of the difficulties set in motion by your sixth ray personality, focussed and made more powerful by a sixth ray astral body. the personality is always predominantly allied with or focussed in one of its three aspects. i will endeavour to show you now the vehicles through wh

itself: 1. soul energy, in your case, seeks expression through the vital or etheric body. 2. personality force is focussed in the astral body. a little reflection upon these two facts will make clear to you wherein your life problem consists. it has been the problem of fusing and blending the personality so that the energy of the soul may control from mental levels, and so employ your fourth ray mental body that the over-activity of the vital and the astral bodies may be overcome. it is helpful to know this, is it not? there are certain great aligning qualities which are brought into play when the soul can grip and control the vital body, but they demonstrate more as physical vitality than as qualities in consciousness. this i think you know. during the remainder of your life, if you will

e vital and the astral bodies may be overcome. it is helpful to know this, is it not? there are certain great aligning qualities which are brought into play when the soul can grip and control the vital body, but they demonstrate more as physical vitality than as qualities in consciousness. this i think you know. during the remainder of your life, if you will work with and control (as a soul) your mental body, you will enter into your next incarnation with the control of the personality centred in the mind. that means a greatly expanded consciousness and far more power to serve power adjusted to the need which is faced. what, my brother, are the characteristics of a fourth ray mental body? let me list a few of them for you, leaving you to make your own application, in truthfulness and under

own life. you should ask yourself the following question: what will be the effect, in the personality life upon the physical plane, of an established alignment between my first ray soul, my fourth ray mentality and my physical brain? i assign, therefore, the following meditation: 1. achieve alignment, conscious fusion and stability. 2. then definitely and consciously shift your attention into the mental body. 3. next, consider the pairs of opposites with which your personality must deal in this life. do this by the aid of your fourth ray mental body. 4. visualise these pairs of opposites as two high mountains, separated by a narrow pass between them; this is, for you, the symbol of "the narrow way" 5. see these mountains, standing on either hand, one in the shade and the other in the light

of earth. 4. fear not to speak the truth, whate'er it be. you love enough. july 1937 brother of mine: as you study your rays, the reason for the close relation between you and some of your fellow disciples will emerge into your consciousness more clearly. it is a relation not only of age-long mutual service and of understanding but also of analogous energies and forces and similarity in use. your mental body is on the fourth ray; hence your power to harmonise and to avert conflict, thus- 208- discipleship in the new age- volume i copyright 1998 lucis trust acting as a calm centre in the whirlpool of activity with which you are surrounded. this is your dominant contribution to the work; i would have you ponder on this and intensify your effort to play this part and above all to play it dyna

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

time when his brother, the christ, would be active in the great service as it is called. in order, therefore, to aid the christ, he left behind him (for his use) what are mysteriously called "his vestures" he bequeathed and left in some safe place the sum total of his emotional-intuitive nature, called by some the astral body and the sum total of his knowledge and his thought, called his mind or mental body. these, the legend says, will be assumed by the coming one and prove of service, supplementing christ's own emotional and mental equipment and providing him with what he needs as the teacher of the east as well as of the west. he can then with strength and success contemplate his future work and choose his workers. there is something of this same idea latent in the injunction given in

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e of study which may be of service to you as you attempt to arrive at an idea and thus study conceptually the many symbols by which we are surrounded. it is largely the technique for which meditation should have prepared you. the difference between this technique and meditation work is mainly one of polarisation and goal. in the study of symbols conceptually, the consciousness is polarised in the mental body, and no attempt is definitely made to contact or involve the soul or ego. herein lies the distinction between this second stage of symbol interpretation and ordinary meditation. you have exhausted the method of familiarising yourself with the form aspect of the symbol, and you know well its outer contour and externalisation. you know too that a peculiar series of lines (such as, for in

quently of the final form. therefore we have: a. imperfect integration of the personality. b. indefiniteness of the proposed thoughtform. c. the wrong material consequently attracted for the building of the thoughtform. d. a shifting focus of attention, owing to the dimness of the seen ideal. e. the rapport of the mind, with the sensed idea, is not stable. 3. the quality of the development of the mental body of the disciple produces the next "veiling" of the idea, as it is called. the idea has become changed through the ray colouring of the soul, and now a still more distorting change is brought about by the ray type of the mental body itself, which may be, and usually is, different to that of the soul ray. these are the second steps towards materialisation. the form of the embodiment is q

idea. all ideas- 38- glamour: a world problem copyright 1998 lucis trust sensed and contacted need not necessarily be ideas with which every disciple should work. this the disciple does not always realise. he therefore seizes upon the idea and attempts to integrate it into his plans, and tries to work with energies for which he is not temperamentally suited. he imposes an energy current upon his mental body with which he cannot cope and disaster follows. many good disciples demonstrate this over-fertile, over-active mind, and arrive at no good constructive objectives, or life activity. they seize upon every idea that comes their way, and use no discrimination of any kind. this is illusion, through acquisitiveness. its cause is selfish grasping for the little self, even if this is unrealis

nd lighten, and therefore straighten your way: 1. each human being stands in an environing world of glamour which is the result of: a. his own past, with its wrong thinking, selfish desires, and misinterpretation of the purposes of life. there is, or has been, no comprehension of the intended life purpose as visioned by the soul and there cannot be until there is some definite organisation of the mental body. b. his family "desire life" both past and present. this becomes increasingly potent as evolution proceeds and the desire life of the family unit becomes comes marked and emphasised, constituting then inherited and demonstrated psychological tendencies and characteristics. c. national glamour, which is the sum total of the desire life, plus the illusions, of any nation. these we term n

with glamour may (and frequently does) lead to an intensification of the difficulty. the mind is the means whereby light can be brought to bear on all conditions of glamour, and students would do well to bear this thought constantly in their consciousness. the process is one of linking up the mind with the soul and then focussing oneself consciously and with precision in the mind nature or in the mental body, and not in the soul nature or the egoic form. then, through analysis, discrimination and right thought one proceeds to deal with the problem of glamour. the trouble is that disciples often do not recognise the condition as one of glamour and it is difficult- 50- glamour: a world problem copyright 1998 lucis trust to give a clear and infallible rule whereby that recognition can come. i

in the interim and in order that you can apprehend the truth of what i shall later tell you, will you study yourselves with care during the next six months and see if what i later suggest is not true? use the information given in a treatise on the seven rays as your guide in this self-analysis; i would remind you that the rays govern the three bodies in the following order: 1. rays governing the mental body .r ays 1.4.5. 2. rays governing the astral body. rays 2.6. 3. rays governing the physical body .r ays 3.7. thus you will note that all the rays play their part in the mechanism of man, making all circumstances the vehicles of opportunity and all conditions the medium of development. this statement as to the governing rays is a statement of an infallible rule, except in the case of acce

reby the soul frees itself from the results of wrong identification. every soul in incarnation which succeeds in releasing its consciousness from the world of illusion and of glamour is definitely serving the race, and helping to free humanity from this ancient and potent thraldom. but it must be borne in mind that when a man is nearing the stage of consciousness when both the astral body and the mental body are active and functioning, he himself becomes a manufacturer of glamour. he struggles with forces within himself and within the world in which he lives, and the increasing potency of the inflowing soul energy (which comes in conflict with personality forces) gradually produces around him a field of glamour and an environment of illusion that brings this third category of glamour into

ps which we call the pairs of opposites. their potency is accentuating at this period of individual history, for the disciple is polarised in the majority of cases in his astral body and is, therefore, subject to the glamours produced by the interplay of the opposites, plus the condition of maya, referred to above. 3. the forces of the lower mental nature, of the chitta or mind-stuff of which the mental body is composed. this is coloured by past activity, as is the substance composing all the vehicles. this adds to maya and glamour, the state of illusion- 69- glamour: a world problem copyright 1998 lucis trust 4. the personality ray then emerges and intensifies all these three aspects of force expression, producing eventually their synthetic work. then we have the emerging of what has been

the physical bodies, leading to a lack of vitality, physical weakness, obsession and many forms of difficulty. b. in the sentient astral body, leading to a vast number of problems and psychological difficulties based upon undue sensitivity, reaction to glamour in the environment, innate tendencies to glamour in the equipment or resulting from sensitivity to the glamours of other people. c. in the mental body, imposing mental illusions of many kinds, such as control by self-created thoughtforms, sensitivity to existing world, national, or environing thoughtforms of any school of thought, id e fixe, the sense of the dramatic or of importance, or a fanatical adherence to groups of ideas, inherited from the past, or mental reactions of a purely personal nature. d. between any of these groups o

to avoid. later comes the stage (a result of this alternating process) when the pull of the soul begins to offset the pull of these glamours: he aspires to free expression and to liberation from astral plane control. the balancing process then takes place. it is during this stage that meditation is instituted so that the man becomes aware of soul light as it blends with the inherent light of the mental body, and this blended light steadily intensifies as he persists in the meditation work. a point then comes where the aspirant discovers that this inner light can be used, and he begins tentatively and with uneven success to turn that light upon the problems of his particular glamour. it is also at this point that we now carry forward the technique of light, employing it so that the vague u

y forward the technique of light, employing it so that the vague unscientific technique of the past comes to an end. the indicated technique is of use only to the man who knows something of the light of the mind, of the light in the head, and of the light of the soul. the light in the head is produced by the definitely planned bringing together of soul light and personality light, focussed in the mental body and producing an effect in the brain. this focussing process falls into three stages: 1. the attempt to focus the light of the mind and of matter in the mental vehicle. this signifies a bringing together of the light of matter and substance (dense material and etheric light) and the light of the mind itself. there is no peculiar or specific light in or of the astral body itself, for it

light and use that light for others is the wish of my heart for you. formula for the dissipation of glamour (for the individual) preparatory stages. 1. recognition of the glamour to be dissipated. this involves: a. a willingness to cooperate with the soul. b. understanding the nature of the particular glamour. 2. the three stages of focussing: a. focussing the dual light of matter and mind in the mental body. b. focussing, through meditation, this dual light and the light of the soul. c. focussing these three lights and so creating the searchlight for the dissipation of glamour. 3. preparedness through alignment and integration. this is the production of a field of magnetic thought substance. 4. the turning of the attention and of the searchlight of the mind on to the astral plane. the for

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ess. he will then enter into the world of ideas, becoming aware of them through the sensitive receiving plate of the mind. he then seeks to find those who respond to the same type of ideas and who react to the same mental impulse, simultaneously with himself. uniting himself to them he discovers himself to be en rapport with them. the understanding of the first law produces results in the mind or mental body. the understanding of the second law produces results in a lesser receiving station, the brain. this is possible through the strengthening of a man's own mental reaction by the mental reaction of others, similarly receptive. it will be found therefore that this process of communication, governed by these two laws, has always been in operation among the adepts, the initiates and the sen

passes through three stages during his progress upon the path of return. these are: 1. the stage wherein he discovers the potency and the quality of his astral aura. owing to the fact that this is (in this second solar system) the quality of love and its distortion into the astral nature, the development of emotional sensitivity is peculiarly and almost unnaturally strong. it is stronger than the mental body and its mental direction. 2. the stage wherein the mental vehicle increases its potency and produces, finally, a mental radiation which is so strong that it dominates and controls the astral aura. 3. the stage wherein the soul expresses its essential nature of love and begins to pour its radiation into the astral aura, via the astral body. eventually the sensitivity of love is substitu

exus reactions. it is a relatively new and unexplored science, but the- 62- telepathy and the etheric vehicle copyright 1998 lucis trust range of its activities is not astral and, therefore, related to the solar plexus centre, for the substance in which this science is carried forward is not astral substance but mental substance, and therefore another vehicle is involved and employed, that of the mental body. it is the "seed or germ" of higher contacts and of impressions coming from levels higher than the buddhic or intuitional plane. it is related to the higher aspect of the universal mind, to the intelligent will. in both cases, the lower aspect of love (emotional and sensitive astral response) and the pure love of the soul are involved. astral, sympathetic sensitivity is fallible and fr

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

nity to act as the mediating interpreter between the higher worlds and the three lower kingdoms in nature; thus mercury institutes the threefold activity of this centre in the body of the heavenly man which we struggle to perceive and comprehend, and which we regard as forming the three phases of the mind: 1. the abstract mind pure manas. 2. the son of mind soul, manasaputra. 3. the concrete mind mental body. and their correspondences in substance-energy: 1. the right eye. 2. the left eye. 3. the third eye. in this particular world cycle it is capricorn which is producing the moment of crisis a crisis of initiation plus a crisis of destruction (related primarily to the mineral kingdom) paralleled by a crisis of mental perception, precipitated by mercury. it is this mental perception plus w

o note that the non-sacred planets rule the first, the fourth, the fifth and the eighth houses in the lesser zodiac. our earth is also a non-sacred planet. you have, therefore, four non-sacred planets, controlling or ruling a fifth non-sacred planet a correspondence to the four aspects of the lower man. you have there, first the physical outer shell, the etheric or vital body, astral body and the mental body, plus a fusion with the fifth body, the personality. the task of our planetary logos and of all advanced human beings is clearly to be seen. from a larger and more synthetic attitude, you have the four kingdoms in nature and the veiled fifth kingdom, the kingdom of god. from still another angle you have: aries ruled by mars. cancer ruled by the moon, veiling a sacred planet. leo ruled

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

al truths of the present. during the past one hundred years, the esoteric doctrines and the secret teaching of the ageless wisdom given to the public often under the pledge of secrecy have become public property. the nature of man as taught in the mystery schools of the past has under other names become recognisable as modern psychology. the mystery of the astral body, of the etheric body and the mental body are now dealt with in our universities, in our psychological courses, dealing with the vitality of the human being, his emotional nature and the mind. the belief in the masters was a closely guarded secret; now they are discussed from public platforms in all our great cities. the way of meditation and its techniques were closely guarded subjects and the public was taught that such teac

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

e body (sometimes called the emotional body) is the effect of the interplay of desire and of sentient response upon the self at the centre, and the resultant effect in that body is experienced as emotion and as pain and pleasure and the other pairs of opposites. in these two bodies, the etheric and astral bodies, ninety percent of the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that t

es manifest differently, according to ray type and point in evolution. there is therefore no contradiction here to the previous tabulations. if you bear in mind that every human being is basically an expression of five ray forces- 32- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. the ray of the soul, 2. the ray of the personality, 3. the ray governing the mental body, 4. the ray governing the astral equipment, 5. the ray of the physical nature, it will become apparent that for the average person two such tabulations would have to be drawn up. 1. there would be required the positive analysis of the astral forces as they express the personality. 2. an analysis of the soul forces as they are faintly indicated. a negative analysis concerning what is no

sequence, definite nervous trouble, migraine, mental and emotional imbalance and, in some cases, lead to insanity. i have elaborated this matter somewhat because the relation of the etheric body to the physical body and its receptivity to the inner energies most decidedly condition the man. it will be necessary for us to have this ever in mind as we study the causes of the diseases arising in the mental body, or due to the activity of the soul in the life of the disciple, or as we investigate the processes whereby a man is prepared for initiation. the etheric body must always, and invariably does, act as the transmitting agent of the inner energies to the outer plane, and the physical body has to learn to respond to and recognise that which is transmitted. the effectiveness of the transmis

man beings regain the lost power to "see the light" of the etheric body and of its seven major centres and, through a developed sense of touch in the hands and fingers, to ascertain the rate of vibration in the various centres. when these two means of knowledge are available, the entire subject of the etheric body will take on a new importance and be correctly understood. 3. causes arising in the mental body i started this section of our study with the causes arising in the astral and etheric bodies because they are the major sources of trouble, owing to the fact that the bulk of humanity is astrally focussed, just as the bulk of the forms in the animal kingdom are etherically focussed. the forces pouring into the animal kingdom come predominantly from etheric levels and from the dense phy

velopment brought about through their contact with human beings, are becoming susceptible to forces coming from the astral plane, and they thus develop actions and reactions which are not purely instinctual. today, owing to the development of the mind in the aryan race, certain difficulties may arise in the physical body. their origin is not basically mental but primarily due to the fact that the mental body is the transmitter (when active and rightly aligned) of soul energy and this soul energy, pouring into the physical body, can produce certain conditions of overstimulation and difficulties connected with the nervous system. but it is the transmitted energy which causes the trouble and not the factor arising from the mind itself. i will elaborate this a little later. a. wrong mental att

ively speaking of the race are mentally polarised and therefore thinking. 2. the fact that the bulk of diseases are etheric or astral. another factor producing this difficulty is that the thinking and the emotional reactions of man are so closely interrelated that it is not easy at this stage in evolution to separate feeling and thought, or to say that such or such ills arise in the astral or the mental body, or that certain ills are due to wrong feeling and others to wrong thinking. speaking in terms of the entire human family, the thinking that is done in the world of today, is done by the relatively few. the rest are occupied with feeling, with sensuous perception and with the many and differing aspects of- 55- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 luc

ded with astral energy, becomes dominated and controlled by astral reactions of an undesirable kind, such as worry over non-accomplishment, the failure to materialise the plans, etc. the life becomes consequently embittered. 3. disease then appears in the physical body, according to the predisposing tendencies of the body and its inherent, inherited weaknesses. you will note that, in reality, the mental body, and the power of thought, have in no case been the cause of trouble. it has been caused by the obliteration of the original thought and its stepping- 58- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust down to the level of emotionalism. when this stepping down and eventual control by astral forces does not take place, and the thought remains clear

e process of restitution, governing the period of withdrawal of the soul from the physical plane and from its two phenomenal aspects, the dense physical body and the etheric body. this concerns the art of dying. 2. the process of elimination. this governs that period of the life of the human soul after death and in the two other worlds of human evolution. it concerns the elimination of the astral-mental body by the soul, so that it is "ready to stand free in its own place" 3. the process of integration, dealing with the period wherein the liberated soul again becomes conscious of itself as the angel of the presence and is reabsorbed into the world of souls, thus entering into a state of reflection. later, under the impact of the law of karmic liability or necessity, the soul again prepares

r mental life. he withdraws gradually and steadily into the mind body, and the astral body esoterically "drops away" and finally disappears. this takes place usually unconsciously and may require quite a long time. where, however, the man is above the average, and on the verge of becoming a manasic person, the disappearance is brought about suddenly and dynamically, and the man stands free in his mental body. this takes place consciously and rapidly. b. he shatters the mental body by an act of the human will, and also because the soul is beginning to be slowly aware of its shadow. the inner man is therefore attracted towards the soul, though still only in a somewhat feeble manner. this process is relatively quick and is dependent upon the extent of the manasic influence. 3. the manasic man

s place consciously and rapidly. b. he shatters the mental body by an act of the human will, and also because the soul is beginning to be slowly aware of its shadow. the inner man is therefore attracted towards the soul, though still only in a somewhat feeble manner. this process is relatively quick and is dependent upon the extent of the manasic influence. 3. the manasic man, focussed now in his mental body, has also two things to accomplish: a. to dissolve and rid himself of any astral sediment which may be discolouring his translucent mental body. the so-called astral body is now practically nonexistent as a factor of expression. this he does by calling in increased light from the soul. it is soul light which, at this stage, dissolves the astral substance, just as it will be the combine

s a factor of expression. this he does by calling in increased light from the soul. it is soul light which, at this stage, dissolves the astral substance, just as it will be the combined light of the soul of humanity (as a whole) which will dissolve finally the astral plane again so-called- 288- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust b. to destroy the mental body through the use of certain words of power. these words are communicated to the disciple via the ashram of his master. they bring in soul power to a greatly enhanced extent, and produce consequently such an expansion of consciousness within the mental body that is broken up and no longer constitutes a barrier to the inner man. he can now stand, a free son of mind, within the ashram of h

bryonic mental vehicle, and this period of semi-mental life is exceedingly brief and is brought to an end by the soul who suddenly "directs his eye to the waiting one" and of the power of that directed potency instantaneously reorients the individual kamic man to the downward path of rebirth. the kama-manasic man practises a process of withdrawal and responds to the "pull" of a rapidly developing mental body. this withdrawal becomes increasingly rapid and dynamic until it reaches the state where the probationary disciple under steadily growing soul contact shatters the kama-manasic body, as a unit, by an act of the mental will, implemented by the soul. you will note that the "devachanic" experience will necessarily be briefer in connection with this majority than with the kamic minority, b

n. in the early stages of purely manasic or mental life, this is done through the illumination which knowledge brings and involves mainly the innate light of mental substance. later, when soul and mind are establishing a close rapport, the light of the soul hastens and supplements the process. the disciple now uses more occult methods, but upon these i may not here enlarge. the destruction of the mental body is no longer brought about by the destructive power of light itself, but is hastened by means of certain sounds, emanating from the plane of the spiritual will; these are recognised by the disciple, and permission to use them in their proper word-forms is given to him by some senior initiate within the ashram or by the master himself, towards the close of the cycle of incarnation. tent

rsonality" are a potent factor in sustaining the disease. in this sentence you have, moreover, a clear and unequivocal expression of the fact that mental and emotional conditions lead to disease. the activity of the soul and the impact of soul energy have to penetrate into the physical body, via the subtler bodies, and the point of friction (the outcome of resistance) is found first of all in the mental body, then is repeated even more potently in the astral body, and is reflected into the physical body; these (and this is the a b c of occultism but is sometimes forgotten) constitute the personality, and the friction is necessarily to be found throughout. it might be of interest to you to correlate what i have said in my other writing anent the eyes with the point made above. as you well k

the angel of the presence. these are the soul (the solar angel) and the monad. one embodies the monadic ray and the other the soul ray, and both of these energies actively or subtly condition the personality. the other five energies which are present are the ray of the mind or the conditioning force of the- 349- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust mental body; the ray of the emotional nature, and the ray of the physical body, plus a fourth ray which is that of the personality. the ray of the physical body esoterically "ascends upward towards juncture, whereas the others all move down" to quote an ancient writing. the ray of the personality is a consequence or result of the vast cycle of incarnations. you have therefore: 1. the monadic ray

ng no affirmation and uses no healing mantram. the process outlined here is that of the effect of energy or soul potency playing upon force. this is a point to be emphasised. the task of the healer is to preserve an attitude of intense concentration upon the triangle "existing in living lines of energy (as it has been called) within his own fourfold aura-health aura, etheric body, astral body and mental body. this he must preserve intact and stable for the entire period of healing. soul-heart-brain must be linked in such a "lighted" manner that a true clairvoyant would see a brilliant triangle in the healer's aura; the highest point of the triangle (that of the soul) he might fail to see unless he were himself highly developed, but he could not fail to see the signs of it in the inflaming

subrays act as channels) is the one through which the healing energy must flow. 8. the second subray of the soul ray determines the approach to the healing problem immediately confronting the healer; this energy is transmuted into healing force when passing through the appropriate personality vehicle. to be appropriate it must be on the line of 2-4-6. 9. the appropriate vehicle can be either the mental body or the emotional body. with the mass of men being centred in the astral nature, the healing will usually be most successful if the healer's channel of transmission is that body also. 10. a triangle of energies is therefore formed; it is composed of: a. the energy of the soul. b. the appropriate vehicle. c. the etheric body, through either the heart or the solar plexus centre. 11. withi

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s is really an extension of the life thread between the heart and the spleen. 2. from the physical and the vital, regarding them as a unity, to the astral or emotional vehicle. this thread emanates from, or is anchored in, the solar plexus, and is carried upward by means of the aspiration till it anchors itself in the love petals of the egoic lotus. 3. from the physical and astral vehicles to the mental body. one terminal is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established

which we call the animal kingdom, the third kingdom in nature, man is definitely related through the medium of his animal, etheric and astral bodies. he is also related to the kingdom of souls, because his own soul is an integral part of that kingdom, just as his physical body is an integral part of the animal kingdom. the aspect of himself which is strictly and specifically human is the mind or mental body; this is essentially the organ of relationship to all other human races. in connection with our subject, therefore, i would have you bear in mind that the "threads of lighted consciousness" which we unfailingly create, and which eventually form the antahkarana, have to be woven between each and every hierarchical unit, and that within the human kingdom itself these connecting relations

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

your spiritual aspiration or failure to progress undeviatingly towards your goal. but it must surely be apparent to you that if the focus of all your energies inherent in the personality life and also those inpouring from the soul is the astral body, then there must certainly be a condition of attrition or of semi-starvation of the etheric body (determining the physical condition) and also of the mental body. this militates against the full manifestation of a very fine mental equipment. i am putting the problem quite clearly to you, because you are a tried and trusty disciple. before you can take the initiation for which you are being prepared, there must be a change of life focus and a transfer of energy from the astral body into the mental body, and consequently from the solar plexus to

i believe, prove useful. it is more in the nature of an exercise and its results are based upon your ability to focus yourself in the soul consciousness and to hold that position undeviatingly. it is dependent also upon the power of sustained imagination which you may possess and is a good exercise in constructive creative work. it is also rendered more effective if aided by the will and as your mental body is on the first ray and as this work is largely the steady withdrawal of energy to the mental body, you should find it relatively easy and possible to get the desired results. 1. focus yourself in the head. sound the om as the soul and believe that contact has been made between soul-mind-brain. 2. then see yourself as focussed esoterically upon the mental plane and (from the angle of t

others have the second ray present either in their personality or egoic expressions. this should be noted as definitely colouring the group and creating (if i might so express it) the group note. of these potencies the whole group can, therefore, avail itself for it means that the inflow of understanding, light and love is thereby greatly facilitated. the rays of your personality are as follows: mental body the fourth ray of harmony through conflict. astral body the first ray of power. physical body the third ray of active intelligence. this constitutes an interesting combination and produces a close relation and a line of least resistance in connection with the soul ray, through the medium of the brain (embodying the third ray force) and the astral body. i would point out to you that the

ness inward in successive stages, using the imagination in so doing. the imagination is a creative activity, producing definite inner change. upon this you can depend because it is one of the forces influencing substance itself. therefore, a. withdraw from the physical brain, after definitely focussing your consciousness there. withdraw to the astral plane. b. withdraw from the astral body to the mental body. from that point recognise yourself as an integrated personality. c. withdraw from the personality into the soul. 2. as you do this work, try to see the thread of golden light which connects these three aspects of yourself. at the same time keep your consciousness steadily focussed in the head at the centre between the eyebrows, the ajna centre. this thread dual in nature, like two gol

as you know, a third ray soul and a sixth ray personality. your task as regards the latter is to transit on to the first ray, so that next life you will come into incarnation with the difficult combination of three and one. for this the training, discipline and discoveries of the present incarnation should have prepared you, and you can therefore face the future with caution but with surety. your mental body is on the fifth ray and hence your interest in things scientific; but the calibre of- 512- discipleship in the new age- volume ii copyright 1998 lucis trust your mind is not yet of such a nature that you can profit from this, and this is a fact which you must accept. your astral body is first ray in nature and hence the potent hold which glamour has had on you a glamour inherited from

to the relationship between your soul and personality rays to the rays of your astral and physical vehicles interests you in any way? the two lower rays are the same as the two higher and in between stands the ray which is, par excellence, that which provides the battleground for the disciple in training. twelve of the group members have the fourth ray of harmony through conflict controlling the mental body, hence consequent conflict and proffered opportunity, plus an expressed ambition for the achievement of psychic harmony between the soul of form and the soul itself. it is through the conflict between these two that harmony becomes possible. this is the ray of testing, the energy which brings about trial. people struggle with ideas, with attaining the goal of their current idealism and

unction is to indicate direction, but it is for you to understand rightly and then react. your initial interpretation given to my words may not be the right one in all cases. usually the integration of the spiritual life and of the personality proceeds as follows: 1. the astral body integrates with the physical brain, via the etheric body and the solar plexus. 2. these two then integrate with the mental body and thus complete the personality expression. 3. this is followed after much struggle and time by the definite integration of personality and soul. you have, however, carried the integration from the astral body to the mental body and from thence to the soul but have not yet succeeded in integrating these three with the physical man, dominating the brain and producing a vibrant express

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

ys- volume v: the rays and the initiations copyright 1998 lucis trust precedes the attainment of the "point of light" through contact with the soul. the point of tension is found when the dedicated will of the personality is brought into touch with the will of the spiritual triad. this takes place in three clearly defined stages: 1. the stage wherein the lower will aspect which is focussed in the mental body the will-to-activity of the personality is brought into contact with the higher abstract mind; this latter is the interpreting agent for the monad and the lowest aspect of the triad. two things can be noted in this respect: a. this contact becomes possible from the moment that the first thin strand of the antahkarana, the rainbow bridge, is completed between the mental unit and the man

s really an extension of the life thread between the heart and the spleen. 2. from the physical and the vital, regarding them as a unity, to the astral or emotional vehicle. this thread emanates from, or is anchored in, the solar plexus, and is carried upwards, by means of the aspiration, till it anchors itself in the love petals of the egoic lotus. 3. from the physical and astral vehicles to the mental body. one terminus is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will- 294- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust advanced humanity is in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, disc

i have earlier told you that the astral body is an illusion. it is eventually discovered to be nonexistent by the man who has achieved the consciousness of the initiate. when buddhi reigns, the lower psychic nature fades out. when the antahkarana is built, and the mental unit is superseded by the manasic permanent atom, and the causal body disappears, then the adept knows that the lower mind, the mental body, is also an illusion and is, for him, non-existent. there are then as far as his individual consciousness is concerned only three focal points or anchorages (both of these expressions are inadequate to express the full meaning: 1. humanity, in which he can focus himself at will through the medium of what is called technically the "mayavirupa" a bodily form which he creates for the fulf

n the outer plane of awareness. at first it seems complicated, as the disciple tries to master the different stages of the process, but it all becomes entirely automatic when once mastered. here is a summary of process up to the point of definite projection: i. intention, producing focussing and tension. ii. visualisation, produced by: 1. the buddhic activity of "impression" 2. the tension of the mental body. 3. the imaginative processes of the astral body. iii. projection: 1. the calling in of the will aspect. 2. the preservation of a triple state of awareness in order that- 330- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust a. the disciple is aware constantly of his own identity. b. he is conscious of a fixed point of tension. c. he is aw

id formation of great conditioning ideologies. 7. this fifth ray energy is the important factor in making possible the first major initiation, the transfiguration initiation. 8. fifth ray energy works in three ways in connection with the three aspects of the personality: a. as the transmuting agent. the physical body b. as the transforming agent. the astral body c. as the transfiguring agent. the mental body this gives you much food for thought; it indicates the personality goal and the mode whereby it is attained. after the third initiation, we reach out in consciousness to higher expansions of consciousness and will then enter a realm of ideas which are not yet easy for the disciple to appreciate or to understand. much that i will have to say anent ray energy and the higher initiations w

ALICE BAILEY THE LABOURS OF HERCULES

s ready for testing and training. this is one of the most interesting labors numerically, and in order to understand it thoroughly and grasp its true significance, we must take account of the number five which distinguishes it. from the standpoint of the esotericist, five is the number of man, because man is a divine son of god, plus the quaternary which consists of the lower fourfold nature, the mental body, emotional body, vital body and physical sheath. in the language of the psychologists, man is a self, a continuation of mental and emotional states, vitality, and the response apparatus of the physical body. these four we have seen brought into relation to the involving soul, in the four preceding signs. in aries, the soul took to itself that type of matter which would enable it to be

on is achieved, to be succeeded finally by the mountain of ascension. i would like here to give the technical, perhaps more scientific, interpretation of this cave which hercules entered. the aryan race, to which we belong, is one of keen mental development, and the consciousness of people everywhere is shifting steadily out of the emotional nature, and so out of the solar plexus center, into the mental body and, therefore, into the head. there is in the head a little cave, a small bony structure which shields and guards one of the most important glands in the body, the pituitary. when this gland is in full and proper functioning activity, we shall have a personality rounded-out and active, self-controlled, with pronounced mental activity and endurance. this pituitary body is dual in its c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

uous variation during the few minutes of its exercise, as if interrupted frequently by passing clouds. cox also asks whether traveling clairvoyance might not be a survival of the mysterious power of orientation so well developed in animals but nearly extinguished in men. vincent turvey writes in the beginnings of seership, encyclopedia of occultism& parapsychology. 5th ed. clairvoyance 299 in the mental body-travelling the i (the spirit) appears to leave the me (the body) and to fly through space at a velocity that renders the view of the country passed over very indistinct and blurred. the i appears to be about two miles above the earth, and can only barely distinguish water from land, or forest from city; and only then, if the tracts perceived be fairly large in area. small rivers or vil

l objects, such as towns, forests and mountains. this tunnel seems to terminate just inside mr. brown s study, for instance, but i can only see what is actually there, and am not able to walk about the house, nor to use any other faculty but that of sight. in fact, it is almost like extended physical sight on a flat earth void of obstacles (this tunnel also applies to time as well as to space) in mental body-travelling the i (the spirit) is actually on the spot and sees and hears and smells and uses all the sense of the me (the body) which remains at home; although, if physical force be needed this is as a rule borrowed from a third party. theosophists have also suggested that the clairvoyant may see thought-pictures. mediums themselves are at variance as to how they do it. bessie williams

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and less with the individual s abode there after each fresh incarnation. in the heaven world-division into which we awake after dying in the astral world, we find vast, unthought-of means of pursuing what has seemed to us good.art, science, philosophy and so forth. here, all these come to a glorious fruition of which we can have no conception, and at last the time arrives when one casts aside the mental body and awakens in the causal body to the still greater bliss of the higher division of the mental world. at this stage, one has done with the bodies which form mortal personality, and which form one s home in successive incarnations, and one is now truly whole, a spirit, immortal and unchangeable except for increasing development and evolution. into this causal body is worked all that one

n the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the logos. from the higher mental sphere, the monad descends to the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the astral body as possessing emotions; and finally to the physical sphere and appears in a physical body as possessing vitality. these three lower bodies.the mental, the astral, and the physical. constitute the human personality, which dies at death and is renewed when the monad in fulfillment of the process o

only an illusion; doubt, which must be cleared away by knowledge; and superstition, which must be cleared away by the discovery of what in truth is real. after this stage is traversed, the second initiation follows, and after this comes the consciousness that earthly life will now be short; only once again will physical death be experienced and the disciple begins more and more to function in the mental body. after the third initiation, the disciple has two other fetters to unloose.desire and aversion, and now knowledge becomes keen and piercing and the disciple can gaze deep into the heart of things. after the fourth initiation, the disciple enters on the last stage and is finally freed of what fetters remain.the desire for life whether bodily or not and the sense of individual difference

that occasionally a part of my mentality seems to ooze out of me, and to run along the line for a little distance, say a yard or two; and as i (his spirit) go, so little pieces of the copper wire which lay together, a-b, seem to turn over to b-a, i.e, reverse their position as if on a hinge. these pieces appear to be about four inches in length. at other times phone-voyance seems to be very like mental body-traveling, because i appears to be in the room at the one end of the line, and by a sort of living cord to communicate with me (his body] at the other end, and to make me speak about that which i see. the famous spiritualist editor w. t. stead, in his preface to turvey s beginnings of seership (1911, quoted the case of mrs. a. t. giddings, a professional music hall performer, who encyc

s, nor can it think in any but an abstract manner without them.its concrete ideas being due to them. having assumed the astral and physical bodies, it is born as a human being, and having lived out its earth-life sojourns for a time in the astral world, until it can succeed in throwing off the shackles of the astral body. when that is achieved the individual finds himself or herself living in the mental body. the stay in this sphere is usually a long one.the strength of the mental constitution depending upon the nature of the thoughts to which one has habituated oneself. but he or she is not yet sufficiently developed to proceed to higher planes, and once more descends into the denser physical sphere to again go through the same round. it is only through that descent that a full recognitio

ons of that world. as the ego unfolds one s latent possibilities in the course of one s evolution, this matter is greatly brought into action, but it is only in the perfect individual or adept that it is developed to its fullest extent. in the causal theosophy encyclopedia of occultism& parapsychology. 5th ed. 1560 body, none of the possibilities of the grosser bodies can manifest themselves. the mental body is built up of matter of the four lower subdivisions of the mental world, and expresses the individual s concrete thoughts. its size and shape are determined by those of the causal vehicle. while on earth the personality wears the physical, mental, and astral bodies all at once. it is the astral that connects one with the astral plane during sleep or trance. it is easy to see how the d

s and is as it was before its descent into denser matter, having returned to the mental, the heavenly world. the ego finds itself somewhat strange in this situation, owing to insufficient development, and it again descends into matter as before. this round is completed again and again, and each time the ego returns with a fresh store of experience and knowledge, which strengthens and perfects the mental body. when at last this process is complete, this body in turn is cast aside and the ego is clothed with its causal body. again it finds itself strange and the cycle of descent into matter begins again and continues until the causal body has been fully developed. the two remaining worlds are imperfectly known, but the intuitional, as its name indicates, is that where the ego s vision is qui

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

haracteristics of thoughts thoughts exist on multiple planes. they are emanated from the mental plane, and then take form on the astral worlds. since many thoughts involve emotions, various levels of existence are moulded together to create the form of a given thought. thoughts exist primarily in two ways; as a vibration, and as a form. the thought itself exists as a vibration or resonance in the mental body. if the thought was a simple, pure conceptualisation, then it would only exist in this form. however, most thoughts are mixtures of varying vibrations, and hence, exist on multiple planes between the physical and the mental. as the thought reaches the astral realms it triggers an associated emotional response and this combination of vibration and response creates the form. a trained cl

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an important part of life. the great work is the unification of the dualistic poles that comprise the basis of our universe. this unification includes the duality of male and female. it takes place in the mind, not the body (i.e, in the mental body rather than the physical body. every physical act of sex should be a creative conscious expression of the great work. as such, every physical act of sex should be a magical act. 153 the use of sex sex is, directly or indirectly, the most powerful weapon in the armory of the magician; and precisely because there is no moral guide, it is indescribably dangerous. aleister crowley, magick

the intermediate's exercises, you will be ready to practice a more advanced magical operation. this exercise will prepare you for the higher aethyrs. i f you can successfully perform the exercise outlined below, you should have little difficulty in entering the aethyrs above nia. step 1. wear your black robe and hold your magical sword. any other preparations will be up to you. step 2. enter your mental body. as soon as any thought comes into your mind, cut it off with your sword. this is called "cutting off a thought at the root" do not allow a single thought to lodge in your mind. continue in this manner for as long as you can. step 3. relax your mind and allow thoughts to enter as they wi l l. pay at tent ion to them but let them continue to come and go as they wi l l. not ice the seria

er. watch the river of your thoughts flow by you. know 171 yourself to be separate from your thoughts. this "shore" is called the tranquil state. abide in it as you watch your thoughts rise and fall. concentrate on the shore, not on the river. whatever thought comes to your mind, do not react to it, but let it pass. any reaction will stir emotions and pull you into your astral body. remain in the mental body, without emotion of any kind. do not control or direct your thoughts but let them come to you as they will. watch them. do not react to them. do not judge them. do not try to stop or change them. continue in the tranquil state for as long as you can. step 5. go back to step 2 and repeat the exercises through step 4 for as many times as you can. step 6. record your results in your magic

eister crowley, book of lies after you have mastered the lower seven aethyrs, you will be ready to pass through the ring-pass-not above nia. this ring-pass- not will not allow your astral body to enter. you must leave your astral body on the astral plane in the same way that you leave your physical body on the physical plane when you travel to any of the aethyrs. you must be able to travel in the mental body in order to enter the 23rd aethyr, tor. also, as a preparation for tor, you are advised to carefully study the formula of kal. as soon as you enter tor you will see symbols of power and generative energy. crowley saw a black bull, furiously pawing up the ground with flames shooting from its mouth. this was the apis bull of ancient egypt which represented generative energy. whatever you

re is an appropriate initiation waiting at each ring-pass-not. these rings are shown in figure 2. the first of these is at the top of nia. in order to pass beyond nia into tor, you must be able to leave your astral body in the same way that you must leave your physical body to enter tex or any other aethyr above tex. your astral body cannot enter tor or any aethyr above tor. in the same way, your mental body cannot enter zax or any aethyr above zax. what does in fact pass through these aethyrs is your consciousness divorced of personality. this divorcing process is the purpose of the initiation in zen. 223 tan,the balance karma neither punishes nor rewards; it is simply 'the one' universal law which guides unerringly and, so to say, blindly, all other laws productive of certain effects alo

swords and spears for arms. they had wings on their helmets and heels and were all wearing complete suits of armor. some were seated on elephants, but none were actually moving. the symbolism is quite clear: the angels of ikh express their proximity to the abyss and the overwhelming sense of anticipation that pervades here. the abyss that is called zax is a ring-pass-not for the human mind. your mental body will therefore serve you no higher than the holy city. when you enter ikh you will find yourself at the very edge of your mind. the outward tension in iiq i will be echoed inside yourself as you struggle to remain conscious in this lofty region. you will feel a strong sense of duality, like a psychic tug-of-war throughout the holy city. you may even have a vision of the egyptian 242 go

e abl e to ident i fy yourse l f total ly wi th your magi cal personality rather than your human personality in order to enter zax safely and confront khoronzon. otherwise, your dagger will probably be of little help. no human being can cross the abyss. but you are more than human. just as you left the physical body behind to enter tex and the astral body to enter tor so you must now cast off the mental body and raise your consciousness to the spiritual body. zax is a ring-passnot for the mental body. wi th consciousness f i rmly centered in your spiritual body you can cross zax and enter the higher aethyrs easily and safely. 246 ritual for the knowledge a nd co n v er s a t ion of your holy guardian angel and then shall you f i r s t be able t o put to the test. how well and worthily you

ou to practice on your path to the vrelp: an intermediate meditation. step 1. meditate on the many correspondences between your physical body and the watchtower of earth. step 2. meditate on the many correspondences between 260 your feelings and emotions (astral body) and the watchtower of water. step 3. meditate on the many correspondences between your thoughts and your thinking processes (lower mental body) and the watchtower of air. step 4. meditate on the many correspondences between your consciousness and your sense of being (upper mental body) and the watchtower of fire. step 5. meditate on the many correspondences between your spirit (spiritual body) and the tablet of union. step 6. see yourself as the living embodiment of all of the ideas and energies that are in the watchtowers. c

my body. zumvi-parm talho-a (zodue-em-vee-pah-rameh tah-lehhoh- ah) may my cup overflow. hold the talisman of vrelp before the pool and say, by the power of vrelp (vah-ra-el-peh) i give you this body a n d p a s s t h r o u g h z i n- l a i a d (zodee-en-lah-ee-ah-deh) i now pass through the waters of the secrets of truth. part 5. let your astral body be given unto the king of water. assume your mental body and pass over the pool. let your mental body rise up a narrow shaft cut through the rock of the pyramid. let it rise to a bright spacious room. let the east wall show a small air shaft cut through to the out-side of the pyramid. face the air shaft. hold the talisman of the watchtower of air in your left hand and your dagger in your right hand and say, bataivah (bah-tah-ee-vah-heh) grea

mikalzo-zrldar (mee-kah-ieh-zodohzodee-lehdar) mine is the power to fly. hold up the talisman of vovin before the air shaft and say, 311 vovin torzu-angelard (voh-vee-neh toh-ra-zodue-ah-neh-gel-ar-deh) the dragon rises up above his thoughts. i give you this body and pass through salman-lukiftias (sah-leh-mah-neh-luekee- feh-tee-ah-seh) i now pass through the house of brightness. part 6. let your mental body be given unto the king of air. assume your spiritual body and pass upward through a narrow shaft in the ceiling. rise up until you arrive at a fiery red chamber at the geometric center of the pyramid. let there be a stone sarcophagus along the south wall. let the sarcophagus be lidless and let it contain the eternal flame. face the flame in the sarcophagus. hold the talisman of the wat

INITIATION INTO HERMETICS

he four elements, and also the mental sphere is built upon the same foundation, and therefore likewise a product of the akasa principle of the spirit. similar to the spirit, developing in a four-pole magnet by corresponding work and showing an electromagnetic fluid analogous to the astral body, on account of the effect of the elements, as a secondary phenomenon of the polarity on the outside, the mental body develops in the mental or spiritual sphere. just in the same way as the astral body, through the electromagnetic fluid of the astral world, forms an astral matrix, the so-called astral od, the electromagnetic fluid of the mental world forms a mental matrix linking the mental body to the astral body. this mental matrix or the mental od, the so-called mental substance, is the subtlest fo

eas can be expressed. such thoughts are electric or magnetic or electromagnetic, according to the elementary property of the idea. the material plane is bound to time and space. the astral plane, sphere of the perishable or mutable spirit, is bound to space, the mental plane being timeless and spaceless. the very same thing happens with all the mental properties. the reception of a thought in the mental body, through the link of the astral and mental matrix bound to space and time in the total form, needs a certain amount of time to become fully conscious of this thought. according to the mental maturity, the train of thoughts is different in each individual. the more advanced, the more cultured man is, the faster thoughts will develop in mind. likewise as the astral plane is inhabited, so

of the exercises. any gap would become very perceptible and the scholar would have great difficulty to make up for one or the other problem in his development. consequently, the main condition for success remains an excellent basic training. magic mental training (vi) in this step we are faced with the meditation on the spirit. i have already been talking in detail about the mental sphere and the mental body, hence the spirit, in the theoretical part of this book. now it is worthwhile to look at the functions of the spirit with respect to the four elements, differentiating these functions, which can be achieved by special meditation. the properties of the spirit in conformity with the four elements are as follows: the will is subject to the fire principle, the intellect with all its parall

inguish the functions of the spirit, i.e, if you have got a clear impression about it, you may continue. this preliminary exercise is very important because it will enable the magician to influence these functions with the respective element on the mental plane in himself as well as in others, to master and to strengthen or to eliminate them. another exercise is to ascertain for oneself the whole mental body in the astral body, together in the material body, like a hand in a fine silk glove that is put into a thick glove. your hand ought to feel both gloves. the same thing is supposed to occur in the whole mental body. you should feel your spirit in the fine astral body and this one again in the material body. this feeling is the spirit. meditate on this problem at any suitable opportunity

rce is pervading and influencing the spirit, the astral power doing the same to the astral body of the patient, and the material power influencing the material body, this magnetizer will never achieve anything else but a partial success because the patient does indeed consist of all the three components, namely the body, the soul and the spirit. that goes without saying for the magician, that the mental body is only influencing the mental sphere or the spirit in the same way as the astral body affects the astral sphere only, i.e, the soul, and the material body concerns the material body only. this law has to be respected. hence it is necessary for the magician to adopt a mental as well as a psychic disposition in order to perform actions whether as a spirit or in connection with the soul

ic physical training: 1. deliberate creation of beings a. elementals b. larvae c. phantasms (shadows) d. phantoms end of step vi step vii magic mental training (vii) in step vi the scholar learned to become conscious of the own spirit, to act deliberately in the body as a spirit and also to use his senses consciously. in this stage he will consciously pursue the properties of the spirit or of the mental body, and use them as well. here, of course, just like anywhere else, the analogy of the elements is to be considered. it has been mentioned before that the fire element can be transformed into light and conversely. without light there would never be any reception of color for the eyes; consequently, we could not sue our eyes without the existence of light. from this point of view, it is qu

itation exercises that fully engage the ear. should the magician own a strong will and a very good intellect, but his emotional life or his feelings somehow lag behind, then he will have to render his spirit more emotional, which he can accomplish through such imagination and meditation exercises that influence the feeling very strongly. if the magician notices that his astral body as well as his mental body incline mainly toward the earth element, which is to say that his thoughts come very slowly in his spirit and that he gets depressed, that indicates that the earth element prevails and that first of all he must train his consciousness with the help of suitable exercises. the magician has to develop his spirit to perfect harmony with regard to the elements, and to choose exercises corre

l, and are bound to reassume the size of the doll after the task is accomplished, reentering and reuniting into the doll s shape immediately. up to this stage, you may repeat the experiment several times and reinforce its efficiency by deep meditation on the act of proceeding. provided that you have produced the astral body of your elementary in the manner described here, you may turn to form the mental body of the elementary as follows: with the help of your imagination, produce in the doll the mental body, which you think is made from the finest etheric matter, and see how it surrounds and wraps the entire form of the doll. concentrate into the head of the doll all the properties of the soul and the mind which you want your elementary to own, and deepen these qualities by meditation. pro

on or wrap the figure in a piece of silk for further use. silk is known to be the best magic insulating material. the figure is to be kept in a favorable spot, inaccessible to anyone else; no foreigner must ever come in touch with the figure. any further work is already a matter of imagination. provided you with to advance, put the figure in front of you, imagine the astral body together with the mental body emanating from the puppet. you have to imagine your elementary very much like a tiny, complete human being. it is entirely up to you to see in your elementary a male or a female being, depending on the kind of task it is expected to fulfill. the same is true for the clothing for it; your fantasy may decide. according to the task ahead, you may link the elementary by imagination to a se

lected ritual. impress on your elementary right from the beginning the command that it should adopt the size you choose for it. you can have your elementary shrink to a dwarf or grow to a giant. it depends absolutely on your will and your liking whether you want to give the elementary an attractive or less beautiful form. the purpose on which you decide also plays a part here. as every astral and mental body is independent of time and space, matter being no obstacle for it, it is necessary for you to communicate this property to your elementary by imagination right from the beginning. it is therefore advisable for every magician, when operating with an elementary, to link important occurrences to a self-chosen ritual, because this wished-for occurrence will become a routine matter, the rit

l breathing process of the astral body in it. you feel the beating of the heart and the throbbing of the blood. now load your right hand with akasa, which you imagine to be of a black-violet color. project the akasa pointedly to the heart of the figure, suddenly like a streak of lightning. by doing so, you have killed your elementary. the heart stands still, the breathing has ceased. withdraw the mental body from the figure, because through the streak of the akasa, the bond between the mental and the astral body has been torn. as soon as you imagine the mental body being outside the puppet, dissolve it with the help of your imagination into the universal light, like steam evaporating. after that, pass on to the decomposition of the astral body by having one element after another evaporate

y upon the backside of the painting. it does not matter whether the painting has been done on canvas or any other material. now put a piece of standard paper or cardboard over it and fix it with nails or adhesive tape. to prevent any dust from entering it. the painting thus has been prepared for animation. you can hand it on the wall or leave it standing on the table in front of you. now form the mental body with the help of your imagination so that it has to correspond exactly to the form and size of the selected painting. in case you have a painting in front of you that represents only part of the figure in question, you have got to make up the missing part in your mind. if the picture in question happens to be smaller than normal size, for example a small snapshot, you will have to cons

, you have got to make up the missing part in your mind. if the picture in question happens to be smaller than normal size, for example a small snapshot, you will have to consider this mater as well during your work. the rest of the process is the same as quoted in the second method concerning the creation of elementaries where a wax figure is used. provided you transferred the imagination of the mental body into the painting, now transfer the respective properties of the spirit such as will, intellect, feeling and consciousness into it with your imagination. after that, imagine the covering of the mental body. in this covering you have to concentrate on the faculties, the sphere of activity and so forth, in short, all that seems desirable to you. if the elementary in question was selected

verything. this faculty does not serve the magician to satisfy his own curiosity or to perceive more distinctly what is happening on the spot in question, but it mainly destined to contribute to the well-being of other people. there is no material hindrance for him, neither time nor space exists for his spirit, and he can rush around the whole world in a single moment if he likes to. severing the mental body from the material body also enables him to move about freely not only on our planet, but he can transfer himself with his mental body into other spheres as well, which depends on his maturity. thus he will learn to know the whole universe, and in case of need, also to be active in some other spheres up to a certain degree. it ought to be the pride of every magician to get acquainted wi

try, similar to a child, to walk around in the room, and do it in manner as if you were relying on your physical body. your own weightlessness and the sensation of timelessness and spacelessness may tempt you eventually to move about with unusually long strides, unaccustomed to your normal body, an occurrence that you ought to avoid in the beginning in order to allow a manifest separation of the mental body. what matters is that you regard yourself as being earthbound. much later, after a long time of practice, you can make use of the rules of the mental sphere. providing the striding up and down in the exercise room has been successful, go through the door as if you were inside your physical body, and try to leave the room, step by step. at first it will be sufficient to go to the hall o

uccessful, go through the door as if you were inside your physical body, and try to leave the room, step by step. at first it will be sufficient to go to the hall or the next room, where your repeat the imagination of the objects there, and as soon as you have returned to the physical body, identify these objects with the reality. provided you are quite sure about being able to move about in your mental body and also to perceive everything in the same way as with your physical body, you are ready to continue. practice makes perfect, and the whole secret of mental wandering lies in continuous exercising. it cannot be emphasized often enough how very important all these exercises are, because they represent the preliminary step to the astral separation from the body, known as the so-called e

how very important all these exercises are, because they represent the preliminary step to the astral separation from the body, known as the so-called ecstasy, during which not only the spirit but also the soul together with the spirit separate from the body. i will treat this problem in detail in step ix under the heading magic psychic training. once you are able to move about with the spiritual mental body in the same way as with the physical body in your own house or flat, you may undertake short walks outside of it too. at first it will be quite sufficient to visit the house of a neighbor or to look up friends and acquaintances who live in the vicinity and whom you know very well. provided you have obtained certain experiences after some of these exercises, other impressions are to be

s and acquaintances who live in the vicinity and whom you know very well. provided you have obtained certain experiences after some of these exercises, other impressions are to be won too, not only those of objects. the consciousness is being skilled in the course of these exercises to such an extent that it will be capable of receiving sense-impression such as hearing, seeing, and feeling in the mental body in exactly the same way as if one were actually present with one s physical body. any result like this can, of course, only be achieved by persistent exercises during the training of mental wandering. go on visiting friends just to see what they are occupied with at this moment. for example, you see people doing everyday work. at first you can do this with the help of imagination. in o

at first you will only sense that the imagination responds factually to the reality, because your senses have already been withdrawn in a great measure from your body. later on there is no more reason for apprehensions, because you are wining complete certainty about this problem, and consequently you will be able to differentiate correctly whether the things being seen, heard or felt wile in the mental body are real facts or imagination. after a long time of exercises, this faculty will become quite familiar to the magician, and wherever he transfers his mental body, he will perceive only what is true and coincides absolutely with the circumstances. provided you have made good progress insofar as you can walk greater distances without feeling tired, exactly like in normal walking, only th

s. provided you have made good progress insofar as you can walk greater distances without feeling tired, exactly like in normal walking, only then have you matured to such a degree as to occupy yourself with the laws of timelessness and spacelessness, and not before. in the manner just described, separate from your material body and think that you are of longer bound to time or space. while i the mental body, meditate on your being with it everywhere you want to be at this moment. you will achieve this firm conviction by frequent deep meditation while being in the mental body. if you wish to be anywhere with your mental body, it will be sufficient for you to suppose you have already arrived there, and your wish will be granted instantly. in the case of greater distances, you will obtain a

JASMUHEEN THE FOOD OF GODS

l when we sit and meditate and seek the experience of oneness with our dow in silence, nourishes our physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many call god. diagram 6: the ancient wisdom s three fold flame of violet light is said to exist in our heart chakra. traditional diagram above left. divine nutrition: the madonna frequency& the food of gods with jasmuheen 63 the tao, the violet light& the north star: in the

ishment available to us some that are well recognized and others less so. laughter for example nourishes our heart, as does song. healthy fresh fruits and vegetables, plus nuts and grains, can feed our cells the nutrients they need if we wish to be fed in this way. exercise feeds the physical body with strength and flexibility, just as meditation feeds our spirit and emotional body and trains our mental body to focus in a nourishing way. human contact such as kisses and hugs feeds our desire for touch just as watching a sunset at dusk on a beach may feed our hunger for silence or to be in the presence of natural beauty. these are of course, conventional forms of nourishment. it is however, for the non-conventional forms of nourishment that humankind has become so hungry, for as our dow awa

us to the health and happiness channel. the first is our lifestyle and thought patterns which can redirect our energy into the health and happiness direction. the next tool is our environment. what some may call the inner and outer house of god. an ashram is an outer house of god that is created to reveal the inner house. ancient wisdom says that the only reason we have a physical, emotional and mental body is so that our divine essence may know itself in form and for many, this has become basic metaphysical presumption no.1. presumption no. 2 is that we are clones of god, pre-programmed with the same software as in the jesus decree i and my father are one. no. 3 presumption is that this software runs our bio-system effortlessly if we invite it to do so and let go of our toxic ways. we al

n me and my physical body consciousness permission to provide me with all the vitamins, minerals and nutrients i need to maintain a healthy, self regenerating system. i ask that these be absorbed as pure prana from the divine nutrition channel of love and light. next imagine that standing before you on the inner plane is your physical body consciousness, your emotional body consciousness and your mental body consciousness. acting as the god you are, you now issue firm instructions to all three and say: i now call forth, the full attention of my physical body consciousness, my emotional body consciousness and my mental body consciousness. imagine them all standing to attention and saluting you waiting for your clear command. then say: i now instruct/ask that from this moment on you unify al

fect balance, perfect weight, and perfect image (technique no. 10) can be utilized as when we do this with certain finger mudras, the imprinting goes deep into both our cellular and neutrino core. however remember that this program will only work if it is said from a point of being that we are gods in form who are all powerful, all knowing and all loving and wise and whose physical, emotional and mental body have one function which is to support the manifestation of our divine self on earth. to briefly recap, the above program gives the divine one within us permission to create perfect physical, emotional and mental and spiritual health within our being and the perfect balance command gives it permission to bring us into perfect balance on all levels of our being through all lives. the per

K AMBER THE BASICS OF MAGICK

st knowing who you are* magick 3- the four worlds* the ancients described man as mind, body, and soul. psychologists of the twentieth century added the subconscious to that deffinition. this produces a four-fold classification. the universe is also divided into four corresponding parts('worlds, as shown below: world body quality= spiritual world spiritual body (soul or kia) intuition mental world mental body (conscious mind) rational thought astral world astral body (subconscious) emotions physical world physical body physical senses the astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to the physical world. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for f

dent study) 1) examine the differences between western magick and oriental magick. 2) how do medieval grimoirs follow the basic ritual pattern? book list p.e.i. bonewitz, real magic. david conway, magic: an occult primer (or ritual magic. aleister crowley, magick in theory and practice. denning and phillips, creative visualization. ophiel, creative visualization. a.e. powell, the astral body, the mental body. joseph weed, wisdom of the ancient masters. julian wilde, grimoire of chaos magick* magick 8- healing and banishing* psychic or spiritual healing is a human potential we all possess. some people are especially good at this. it is probably easier to heal someone else by occult means than yourself. in addition to healing in the presence of the person, there is 'absent healing' in which

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ecause without that centre he would be useless in the work of the world) he must at the same time watch ceaselessly to see that the force generated in that centre is employed only in the helping of mankind and in the furtherance of the designs of t.g.a.u.t.u. the man does not lose his individuality and initiative, but he learns to use them rightly. 363. the man must learn to tyle the lodge of his mental body; but this must be done with discretion and indeed with exceeding great care. we often find the physical world uncomfortably crowded, especially if our lot imposes upon us the necessity of living or working in one of the great cities. but we must remember that the astral and mental worlds are also crowded- very much more so than the physical, although not quite in the same way. those fi

sing upon us is at a lower level than our own, and we require constantly to guard ourselves against its influence. there is such a vast ocean of thought upon all sorts of utterly unimportant subjects that, unless we rigidly exclude it, we shall find ourselves unable to concentrate upon the higher subjects about which we really wish to think. therefore in that respect we must tyle the lodge of the mental body and must exercise great care to whom and to what we open its doors. 365. there are also other respects in which care is necessary on the mental plane. for example, there are many who are cursed with an argumentative nature. such men throw open the doors of their mental fortress and rush eagerly out to battle on the slightest provocation, or on none at all- quite forgetting that they th

quite forgetting that they thereby leave the fortress undefended, so that any thought-forces which may happen to be in their neighbourhood can enter in and possess it. while they are wasting their strength in wrangling over points of no importance, the whole tone of their mental bodies is being steadily deteriorated by the influences which are flowing into it. such a man should learn to tyle his mental body, so that only those thoughts may enter it which he as an ego really approves. 366. the lodge of the astral body must be tyled also, for it is even more difficult to resist the surging of emotions than the pressure of thoughts. the majority of emotions in the world are ill-directed, being motived by selfishness in some one among its many protean forms- jealousy, envy, pride, anger, or i

han the others, because that is most needed when a determined effort at astral purification and development is being made. it is as though in that purification the density of the candidate fs astral body is reduced, and therefore the pressure on it from without becomes greater than usual, so that a special defence is required. in the effort made in the ceremony of the second degree it is upon the mental body that a similar pressure is exercised, and therefore the effort at strengthening the defences is centred in the mental plane. thus the tyling of the lodge in the opening of the second degree is not by any means a repetition of the previous ceremony, but gives rather an added security at a higher level. 584. nevertheless it is eminently necessary that on the lower level also there should

as anything worth calling a mind to control; and if he has not, to develop it. and this is the whole trend of the degree and of its ceremonies; to that end he must study; to that end he must strive to open various centres in his higher bodies. he is told that it is his duty to make a daily advance in masonic knowledge. 589. it will be remembered that the s.d. is the especial representative of the mental body, so naturally it is he who takes charge of the candidate, and bears the principal part in the work of this degree. it is interesting to note the change of colour that comes over the lodge when it is opened in this degree- not that the distinctive hues of the light-globes of the various officers are lost, but that they are all modified by the admixture of a dominant tint which blends it

ll, and when she is truly worshipped she sanctifies all material prosperity; girija or parvati blesses the physical body and makes its powers holy. the e.a. has to bring his physical body to perfection, so the aid which he needs is precisely what is symbolized by girija fs will; the f.c, has to do the same for his astral body, with the help of lakshmi fs love; the m.m. repeats the process for the mental body, aided by saraswati fs kriyashakti or power of thought. 721. to conquer and organize the physical nature for the use of the higher self the e.a. must use his will, the power of shiva, the first person, reflected by his devi girija. to transmute the passions of the astral body the f.c. must use his intuitional love that comes from vishnu, the second person, through lakshmi. to conquer t

le fairly under control; but in the degree of e.a. he is instructed to bring it completely into subjection, to smooth and polish the rough ashlar, and at the same time to keep his emotional nature within due bounds, repressing its lower aspects and developing its higher side. as f.c. he learns absolutely to control those emotions, while he is working at the gradual unfoldment of the powers of his mental body, the awakening and training of his intellectual faculties. 737. as m.m. he is taught to live up to that sublime title by gaining complete mastery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the comp

nation. 814. what is the nature of this attachment, and what will be the practical effect of this beautiful partnership? the angel links himself with the higher principles of the man, most of all with the buddhi or intuitional wisdom, and the result should presently show itself in two ways. the indescribable vitality and versatility of the angel fs mind will constantly impress themselves upon the mental body of the novice, stimulating it into far greater activity, suggesting new lines of thought and action for the benefit of humanity, strengthening the quality of love within him and offering it ever new channels through which to flow. 815. conversely, whatever ideas may arise in the neophyte fs own mind will at once be seized and intensified by the angel, and all sorts of hints will be off

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the control of the mind(*see the hidden life in freemasonry, ch. vii) and the training of the mental body; and the sacramental powers invoked by the ceremonial had as their object the quickening of this mental development. 135. the inner degree of serapis 136. behind the outer mysteries in this degree there were also secret circles, quite unknown to those who had not been through the inner work of the first degree; in these practical instruction was given on the development of the mental b

homes(*les mysteres d eleusis. ch. xi and xii, passim) 365. in the greater mysteries the teaching upon the life after death was extended to the heaven-world; they thus corresponded to some extent to our 2. the initiates were named epoptae, and their ceremonial garment was no longer a fawn-skin, but a golden fleece- whence, naturally, the whole myth of jason and his companions. this symbolized the mental body, and the power definitely to function in it. those who have seen the splendid radiance of all which pertains to that mental plane, who have noticed the innumerable vortices produced by the ceaseless emission and impact of thought-forms, who remember that a brilliant yellow is especially the colour which manifests intellectual activity, will acknowledge that this was no inapt representa

which pertains to that mental plane, who have noticed the innumerable vortices produced by the ceaseless emission and impact of thought-forms, who remember that a brilliant yellow is especially the colour which manifests intellectual activity, will acknowledge that this was no inapt representation. 366. in this class, as in the lower one, there were two types- those who could be taught to use the mental body, and to form round it the strong temporary vehicle of astral matter which has sometimes been called the mayavi rupa- and the far greater majority who were not yet prepared for this development, but could nevertheless be instructed with regard to the mental plane and the powers and faculties appropriate to it. as in the lesser mysteries men learned the exact result in the intermediate w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es; and the generative system by a flower, a staff, a cup, or a hand. while all the mysteries recognized the heart as the center of spiritual consciousness, they often purposely ignored this concept and used the heart in its exoteric sense as the symbol of the emotional nature, in this arrangement the generative center represented the physical body, the heart the emotional body, and the brain the mental body. the brain represented the superior sphere, but after the initiates had passed through the lower degrees they were instructed that the brain was the proxy of the spiritual flame dwelling in the innermost recesses of the heart. the student of esotericism discovers ere long that the ancients often resorted to various blinds to conceal the true interpretations of their mysteries. the subs

ot be imparted to an idiot because the seed of wisdom is not within him, but wisdom may be imparted to an ignorant person, however ignorant he may be, because the seed of wisdom exists in him and can be developed by art and culture. hence a philosopher is only an ignorant man within whose nature a projection has taken place. through art (the process of learning) the whole mass of base metals (the mental body of ignorance) was transmuted into pure gold (wisdom, for it was tinctured with understanding. if, then, through faith and proximity to god the consciousness of man may be transmuted from base animal desires (represented by the masses of the planetary metals) into a pure, golden, and godly consciousness, illumined and redeemed, and the manifesting god within that one increased from a ti

TYSON DONALD NEW MILLENNIUM MAGIC

the chill earth, the second he, where it is transformed into dew. as it returns to its original form it warms the earth. within the perceived self of the individual the four elements of the cycle are at constant war with each other, each striving for ascendancy so that it may manifest itself unhindered. it is one of the primary tasks of the magus to balance these ele- ments, which when inside the mental body are called humors-the sanguine (blood, or fire; the phlegmatic (phlegm, or water; the choleric (bile, or air; and the melancholic (black bile, or earth. the struggle to reconcile these elements is never completely successful, and continues throughout life. in the training of past magical schools, it is said by some writers that initiates faced trials by fire, water, air, and earth. onl

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

n. the upper triangle symbolizes kether (the father who is in secret, chokmah (the son) and binah (the holy spirit of each human being. the lower triangle represents the three traitors of hiram abiff; those three traitors are inside of us. the first traitor is the demon of desire; that traitor lives within the astral body. the second traitor is the demon of the mind; that traitor lives within the mental body. the third traitor is the demon of evil will; that traitor lives within the body of willpower (causal body. the bible cites these three traitors in the apocalypse of saint john [in revelations: 16: 13-14: and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; for they are the spirits

to generate the true astral body, the astral christ [the christic astral body. when we reach this level, the old astral, the phantom, is reduced to an empty shell, which will disintegrate, little by little. the fourth octave permits us to engender the christ mind. this vehicle gives us the true wisdom and unity of thought. only the one who generates the christ mind has the right to say "i have a mental body. the actual mental body is only a phantom-shaped body. in reality, this phantom converts itself into an empty shell when the true mind is born. then, the old mental corpse is disintegrated and reduced to cosmic dust. the fifth musical octave generates the true causal body. when we reach this level, we incarnate the soul, then, we have a real existence. prior to this instant, we do not

hen we work with the prostatic& uterine] chakra we must fuse these two powers in an alchemical wedding in order to promote the ascension of the creative energy. we do this first through the sympathetic chords of the physical body. second, through the sympathetic chords of the ethereal body. third, through the sympathetic chords of the body of desires. fourth, through the sympathetic chords of the mental body. fifth, through the sympathetic chords of the causal body. advanced students must carry the creative energy even to the ain soph. the heart after certain time of practice, the student must learn how to direct the creative energy from the brain to the heart (the fourteenth arcanum is the arcanum of temperance. transformation (second aspect of the 14th arcanum) in jinas state, a body can

he absolute death of baphomet or satan (the tenebrous lunar i or sinning adam. we need to be integral integration has seven perfectly defined steps: first: mineral state, dominion of the physical body and its five centers. second: vegetal state, absolute control over the astral body and of its chakras, discs or magnetic wheels. this vehicle represents the vegetal state. third: humanization of the mental body, ordinarily, the phantasmal mental body of every human being has an animal face and an animal figure; it is animalized. when the mental matter is transformed into the christ mind, we achieve the mental humanization. the mind represents the intellectual animal; presently we are human only in our physical appearance because in our depths we are still animals. in the mental plane each one

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