Michael Wynn's Occult Reference Library
THE EGOIC

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ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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- initiation, human and solar copyright 1998 lucis trust open before the perfected man, and on the occult hierarchy, certain statements may be made which seem essential for the judicious study and compr

tly told that when the demand is forceful enough the teacher will appear. when we build in the right vibrations and attune ourselves to the right key, nothing can prevent our finding the master. groups of egos are formed: 1. according to their ray. 2. according to their sub-ray. 3. according to their rate of vibration. they are also grouped for purposes of classification: 1. as egos, according to the egoic ray. 2. as personalities, according to the sub-ray which is governing the personality. all are graded and charted. the masters have their halls of records, with a system of tabulation incomprehensible to us owing to its magnitude and its necessary intricacies, wherein these charts are kept. they are under the care of a chohan of a ray, each ray having its own collection of charts. these

e work of the disciple carried forward, and his testing and training carried out. thus is he brought through right direction of energy and wise manipulation of force currents to the portal of initiation, and he graduates from the hall of learning into the hall of wisdom, that hall wherein he gradually becomes "aware" of forces and powers latent in his own ego and egoic group, wherein the force of the egoic group is his for the using, for he can now be trusted to wield it only for the helping of humanity, and wherein after the fourth initiation he becomes a sharer in, and can be trusted with, some part of the energy of the planetary logos, and thus be enabled to carry forward the plans of that logos for evolution. it would be well to remember that disciples on the first ray understand disci

r, and thus brings about part of the destruction of the vehicle; at the fourth initiation another buddha transmits second plane force, and at the fifth, first subplane force is similarly passed into the remaining atoms of the causal vehicle, producing the final liberation. the work done by the second kumara, with second subplane force, is in this solar system the most important in connection with the egoic body, and produces its complete dissipation, whereas the final application causes the atoms themselves (which formed that body) to disperse. during the initiation ceremony, when the initiate stands before the lord of the world, these three great beings form a triangle, within whose lines of force the initiate finds himself. at the first two initiations, wherein the bodhisattva functions

l evolution. touch response to control or vibration, and the recognition of that which lies outside of the separated human unit on the physical plane. this covers the period of gradual spiritual unfoldment, the paths of probation and of discipleship right up to the door of initiation. the man touches at intervals that which is higher than himself; he becomes aware of the "touch" of the master, of the egoic vibration and of group vibration, and through this occult sense of touch he accustoms himself to that which is inner and subtle. he reaches out after that which concerns the higher self, and through touching unseen things, habituates himself to them. finally, sight that inner vision which is produced through the initiation process, yet which is withal but the recognition of faculty, alwa

that pure spiritual essence on the highest plane but one, which is to his ego or higher self what that ego is to the personality or lower self. this monad has expressed itself on the mental plane through the ego in a triple fashion, but now all aspects of the mind, as we understand it, are lacking. the solar angel hitherto contacted has withdrawn himself, and the form through which he functioned (the egoic or causal body) has gone, and naught is left but love-wisdom and that dynamic will which is the prime characteristic of spirit. the lower self has served the purposes of the ego, and has been discarded; the ego likewise has served the purposes of the monad, and is no longer required, and the initiate stands free of both, fully liberated and able to contact the monad, as earlier he learne

ph 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 a simultaneous effect on one or other of the central three. these th

o the initiate, so that he is enabled consciously to know and recognise the plan for his group centre, through the immensely increased stimulation. this force descends from the manasic permanent atom via the antahkarana, and is directed to whichever centre the hierophant under the law sees should be stimulated. 6. the initiator stabilises the force and regulates its flow, as it circulates through the egoic body, so that when the work of unfoldment is accomplished, the seventh principle at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded, and light from the centre begins to blaze forth a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manife

inciple at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded, and light from the centre begins to blaze forth a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. as this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centres on the astral and etheric levels. chapter xiv the administration of the oath the work of the lodge during initiation. we now come to the most solemn part of the initiation ceremony. this ceremony, from one point of view, divides itself into three parts: fi

has attained the highest degree of knowledge possible for man in this solar system. buddhi. the universal soul or mind. it is the spiritual soul in man (the sixth principle) and therefore the vehicle of atma, the spirit, which is the seventh principle. causal body. this body is, from the standpoint of the physical plane, no body, either subjective or objective. it is, nevertheless, the centre of the egoic consciousness, and is formed of the conjunction of buddhi and manas. it is relatively permanent and lasts throughout the long cycle of incarnations, and is only dissipated after the fourth initiation, when the need for further rebirth on the part of a human being no longer exists- 126- initiation, human and solar copyright 1998 lucis trust chohan. lord, master, a chief. in this book it r

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

sonality ray and the first fire division c. prana and the etheric body division d. kundalini and the spine division e. motion on the physical and astral planes 1. in the sheaths 2. in the centres division f. the law of economy section two. the fire of mind solar fire introductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very

evas are called the agnisuryans, and in their totality are the fiery essences of buddhi, hence their lowest manifestation is on the sixth plane, the astral. further information concerning these deva lives will be found further on in the treatise, where they are dealt with at some length. division b- the personality ray and fire by friction i. the work of the three rays. 1. the personality ray. 2. the egoic ray. 3. the monadic ray. ii. the personality ray and the permanent atom. iii. the personality ray and karma. i. the work of the three rays we here touch upon a matter of wide general interest yet which is withal very little comprehended. i refer to the subject of the permanent atoms.26(24) each body or form wherein spirit functions has, for its focal point on each plane, an atom composed

, an atom composed of matter of the atomic subplane of each plane. this serves as a nucleus for the distribution of force, for the conservation of faculty, for the assimilation of experience, and for the preservation of memory. these atoms are in direct connection with one or other of the three great rays in connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or other of the permanent atoms in the lower threefold man, and has a direct action upon the spirillae 27(25) found within the atom. we have noted in "letters on occult meditation" that the atoms of the lower threefold man underwent a twofold process: they we

polarisation becomes buddhic, while the mental unit is superseded by the permanent atom, of the fifth plane, the atmic. this is all brought about by the action of the three rays upon the atoms and upon the life within each atom. the relationship between these three rays and the permanent atoms might be summarised as follows: the personality ray has direct action upon the physical permanent atom. the egoic ray has a similar action upon the astral permanent atom. the monadic ray has a close connection with the mental unit. the effect which they have is threefold, but is not simultaneous; they work ever, as do all things in nature, in ordered cycles. the stimulation, for instance, that is the result of the action of the monadic ray upon the mental unit is only felt when the aspirant treads t

the monadic ray has a close connection with the mental unit. the effect which they have is threefold, but is not simultaneous; they work ever, as do all things in nature, in ordered cycles. the stimulation, for instance, that is the result of the action of the monadic ray upon the mental unit is only felt when the aspirant treads the path, or after he has taken the first initiation. the action of the egoic ray upon the astral permanent atom is felt as soon as the ego can make good connection with the physical brain; when this is so the egoic ray is beginning to affect the atom powerfully and continuously; this occurs when a man is highly evolved and is nearing the path. this threefold force is felt in the following way: first. it plays upon the wall of the atom as an external force and aff

imulates the inner fire of the atom and causes its light to shine with increasing brilliancy. third. it works upon the spirillae, and brings them all gradually into play. ii. the personality ray and the permanent atom the personality ray deals with the first four spirillae, and is the source of their stimulation. note here the correspondence to the lower quaternary and its stimulation by the ego. the egoic ray concerns itself with the fifth spirilla and with the sixth, and is the cause of their emerging from latency and potentiality into power and activity. the monadic ray is the source of the- 40- a treatise on cosmic fire copyright 1998 lucis trust stimulation of the seventh spirilla. there is great interest attached to this subject and wide reaches of thought and vast fields for investi

rk of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. thus the correspondence works out. by life upon the physical plane (that life wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the temple of solomon, the egoic body, through the agency of the egoic life, the second aspect. in the quarry of the personal life are the stones prepared for the great temple. in existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the ego. what is here suggested would richly repay our closest attention, and open up before us reaches of ideas, w

this fourth cosmic ether, the buddhic plane, and the fourth physical etheric subplane. the fourth subplane of mind, the correspondence on the mental plane of the physical etheric, is likewise a point of transition from out of a lower into a higher, and is the transferring locality into a higher body. the fourth subplane of the monadic plane is in a very real sense the place of transition from off the egoic ray (whichever that ray may be) on to the monadic ray; these three major rays are organised on the three higher subplanes of the monadic plane in the same way that the three abstract subplanes of the mental are the group of transference from off the personality ray on to the egoic. the four lesser rays blend with the third major ray of active intelligence on the mental plane and on the a

ma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, and continues up to the third initiation. under the regime of the personality ray, the man proceeds upon the five rays to work c

egime of the personality ray, the man proceeds upon the five rays to work consciously with mind, the sixth sense, passing first upon the four minor rays and eventually upon the third. he works upon the third ray, or that of active intelligence, and from thence proceeds to one of the subrays of the two other major rays, if the third is not his egoic ray. enquiry might naturally arise as to whether the egoic ray is necessarily one of the three major rays, and if initiates and masters are not to be found upon some of the rays of mind, the minor four. the answer lies here: the egoic ray can always be one of the seven, but we need to remember that, in this astral-buddhic solar system, wherein love and wisdom are being brought into objectivity, the bulk of the monads are on the love-wisdom ray

ce, we will find much room for thought. let me here point out, however, that the six groups of triangles are in all but five if we eliminate the pranic triangle which has to do with matter itself and is not counted any more than the dense physical is counted a principle. therefore we have: a. two triangles brought to vivification by the personality ray. b. two triangles brought to vivification by the egoic ray. c. the synthesising triangle of the monad. we must, nevertheless, recollect that the complexity is increased by the fact that the personality triangles will be brought to full activity according to the ray of the monad or spirit. therefore, no hard or fast rule can be laid down about development. the egoic triangles are dependent largely upon the reflection in the personality of the

o manipulate matter, and to work with energy or force in matter under this law; they have to utilise matter and energy in order to achieve the liberation of spirit, and to bring to fruition the purposes of the logos in the evolutionary process. section two solar fire (the fire of mind) division a. manas or mind, and its nature. division b. manas as a cosmic, systemic and human factor. division c. the egoic ray and solar fire. division d. thought elementals and fire elementals. division e. motion on the plane of mind. division f. the law of attraction. introductory questions 1. what is the relation of the son to the sun? 2. what is evolution, and how does it proceed? 3. why is the solar system evolving along the lines of duality? 4. what is consciousness and what is its place in the scheme?

duct of the electrical union of "fire by friction" and electric fire, and is himself "solar fire" or the manifestation of the other two, hence that which is seen and that which is felt. finally, that the son, therefore, is the middle manifestation, and is produced by that which is above, and that which is below, in the occult sense. therefore, the son on his own plane (the cosmic mental plane, is the egoic body of the logos in the same sense as the egoic body of the microcosm is the product of the union of the monad, or spirit, and matter. just as the body egoic of man (that which is called the causal body) is only in process of formation, and is not yet perfected, so we may predicate the same of the solar system, as it expresses the life of god. it is in process of perfecting. the son, ma

the three into the one. each heavenly man has, of course, his primary coloring or principle as has man and the atom. man has for his primary coloring or principle that of the heavenly man in whose body he is a unit. he has also the other two major principles (as has the heavenly man, and their differentiation into the seven as earlier said. the atom has for primary coloring or principle, that of the egoic ray of the human being for instance in whose body it finds place. this, of course, is in connection with the physical atom in a man's body. this coloring manifests as the vibration setting the measure of the major three spirillae and the minor seven- 145- a treatise on cosmic fire copyright 1998 lucis trust only four principles in the heavenly men are as yet manifesting to any extent, th

me sense as the life of a planetary logos sweeps seven times around his scheme of seven chains. each chain holds a position analogous to a globe in a planetary chain. note the beauty of the correspondence, yet withal the lack of detailed analogy.4(92) b. a solar logos contains within himself, as the atoms in his body of manifestation, all groups of every kind, from the involutionary group-soul to the egoic groups on the mental plane. he has (for the animating centres of his body) the seven major groups or the seven heavenly men, who- 147- a treatise on cosmic fire copyright 1998 lucis trust ray forth their influence to all parts of the logoic sphere, and who embody within themselves all lesser lives, the lesser groups, human and deva units, cells, atoms and molecules. seen from cosmic leve

t objectivity itself. perhaps if we paraphrased the threefold query, and brought it down to microcosmic objectivity, the problem might not appear so complex. we might express it thus: what is the thought aspect of a human being? why is his mind and mental process of such importance? who is the thinker? man, in essential essence, is the higher triad demonstrating through a gradually evolving form, the egoic or causal body, and utilising the lower threefold personality as a means to contact the lower three planes. all this has for purpose the development of perfect self-consciousness. above the triad stands the monad or the father in heaven a point of abstraction to man as he views the subject from the physical plane. the monad stands to him in the position of the absolute, in the same sense

for the devas are the personification of the active universal mind, even though man is considered manasic in a different sense. man bridges in essence; the devas bridge in matter- 176- a treatise on cosmic fire copyright 1998 lucis trust in connection with man the cycles are equally threefold: 1. the monadic cycle, which corresponds in man to the 100 years of brahma, and to a planetary scheme. 2. the egoic cycle. 3. the personality cycle. in these thoughts on cycles we have opened up a vast range of thought, especially if we link the idea of egoic and personality cycles to the vaster periods in connection with a planetary logos. the idea is capable of vast expansion, and is governed by certain fundamental ideas that must be carefully considered and contemplated. the cycles in a man's perso

l. when it is realised that the physical body is not a principle but that the kama-manasic principle (or desire-mind principle) is one of the most vital to man then the period or cycle in which a man functions on the fifth subplane of the astral (the fundamentally kama-manasic plane) will assume its rightful place. it is so again with the mental cycles and so with the causal. the causal cycles or the egoic cycles, which include all the groups of lesser cycles in the three worlds correspond to a complete round in the cycles of a heavenly man. there are seven such cycles, but the number of lesser cycles (included within the seven) is one of the secrets of initiation. the egoic cycles proceed in groups of sevens and of threes, and not in groups of fours and sevens- 177- a treatise on cosmic f

eling this, the buddhic plane, the plane of the christ principle, is gradually becoming known to those advanced beings who are individually able to cognise their place in the body of a logos of a planetary scheme. the influence of the buddhic plane, and the electrical force that is its peculiar characteristic, are beginning to be felt, and its energy is also beginning to have a definite effect on the egoic bodies of men; the fourth ether of the physical systemic plane is likewise assuming its rightful place in the minds of men, and the electrical force of that subplane is already being adapted and utilised by man in the assistance of the mechanical arts, for methods of transportation, for widespread illumination, and in healing. these four adaptations of electricity- 187- a treatise on cos

festation for very brief periods on the physical plane simply because as yet he works only through manas and not through wisdom. his cycles are consequently soon run, and gone like a flash in the night. a planetary logos, who is perfected manas and works through wisdom, has longer cycles, and from the angle of vision of man endures for aeons; his life is the basis of the comparative permanence of the egoic cycles of man. the cycle of objectivity of a solar logos persists for the greater mahamanvantara or solar cycle because it is based on will as well as on wisdom and manas. therefore, it will be apparent that: a. manas or intelligence is the basis of the separative manifestation of man. b. wisdom or buddhi is the basis of the group manifestation of a heavenly man. c. will is the basis of

substance. man, being not yet master even of the substance of his own sheaths, nor in vibratory control of his third aspect, incurs risk- 284- a treatise on cosmic fire copyright 1998 lucis trust when he concentrates his attention on the not-self. it can only be safely done when the magician knows five things: 1. the nature of the atom. 2. the keynote of the planes. 3. the method of working from the egoic level through conscious control, knowledge of the protective sounds and formulas, and pure altruistic endeavour. 4. the interaction of the three fires, the lunar words, the solar words, and later a cosmic word. 5. the secret of electrical vibration, which is only realised in an elementary way when a man knows the keynote of his own planetary logos. all this knowledge as it concerns the t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

. 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 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

roup through a knowledge of the law works with all the transmuted and purified centres. they know how to achieve the real samadhi or state of occult abstraction through their ability to withdraw the energies into the thousand petalled lotus of the head, and from thence to abstract them through the other two subtler bodies until all is centred and focussed in the causal vehicle, the karana sarira, the egoic lotus. we are told by patanjali that this is produced by the following five stages. students should bear in mind that these stages relate to soul activities, to egoic realisation and not to the reactions of the lower man and the physical brain. 1. belief. on his own plane the soul rehearses a condition analogous to the belief of the aspirant in the soul or christ aspect, only in this cas

marandra or opening at the top of the head. at no point is the man in trance, unconscious or asleep. he actively undertakes and carries forward this abstracting or withdrawing process. 3. transfer of the consciousness from out of the mental body into that of the ego, the soul, lodged in the causal body or egoic lotus. there is then brought about a condition in which the brain, the mental body and the egoic body form a coherent quiescent unit, alive, alert, positive and steady. 4. the state of samadhi or spiritual contemplation can then be entered, when the soul looks out upon its own world, sees the vision of things as they are, contacts reality and "knows god" following upon this comes the stage in which the spiritual man transmits to the brain via the mind that which is visioned, seen, c

o respond to the lure of the great world of illusion, the maya of the senses, or to the voice of the ego, using the mental body. vibrations reach the astral body from the physical plane and from the mental world, and according to the nature of the man and to the point in evolution which he has reached, so will be the response to the higher or the lower call. the astral body is either attentive to the egoic impression or swayed by the million voices of earth. it apparently has no voice of its own, no character of its own. this has been pictured for us in the gita where arjuna stands midway between the two opposing forces of good and evil and searches for the right attitude to both. the astral plane is the battleground of the soul, the place of victory or the place of defeat; it is the kuruk

ext two sutras. the work of the average aspirant is most frequently given to preparing the sheaths so that this fourth stage can become possible. his attention is concentrated upon the attainment of: 1. the conscious coordination of the three bodies or sheaths, 2. their due alignment, 3. the regulation of the rhythm of the sheaths so that they are synchronized with each other and with the rate of the egoic impression, 4. their unification into one coherent whole so that the man is literally the three in one and the one in three, 5. quiescence, or the attitude of positive receptivity to the higher inspiration and downflow of egoic life and energy. it may help the student if he realizes that the right control of prana involves the recognition that energy is the sum total of existence and of

n brings in the quality of lower mind, tenderness is the emotional result of dispassionate compassion and involves the kamic or astral principle, whilst compassion concerns also the physical plane for it is the working out into physical manifestation of the two other states. it is the practical ability to identify oneself with another in all the three world conditions. this union is the result of the egoic oneness brought down into full activity in the three worlds through meditation- 158- the light of the soul copyright 1998 lucis trust 24. meditation, one-pointedly centred upon the power of the elephant, will awaken that force or light. this sutra has given rise to much discussion and its usual interpretation has given the idea that meditation upon the elephant will give the strength of

consciously by the thinker functioning through the central organ in the head, and from there intelligently traversing the path which leads through the three worlds to the realm or kingdom of the soul. it might be stated here that the awakening of the heart centre leads a man to consciousness of the source of the heart centre within the head. this in turn leads a man to the twelve-petalled lotus, the egoic centre on the higher levels of the mental plane. the path from the heart centre to the head, when followed, is the reflection in the body of the building of the antaskarana on the mental plane "as above, so below" 4. through perfectly concentrated meditation in the head. this carries on automatically the increased stimulation and awakening of the centres up the spine, five in number, aro

the middle guna, and that which predominantly controls the outward-going activity and drives the man into sensuous experience. 14. the manifestation of the objective form is due to the one-pointedness of the effect-producing cause (the unification of the modifications of the chitta or mind stuff. the urge towards involution or towards form taking is so dominant and so one-pointedly the result of the egoic thought that it makes objective manifestation inevitable. the chitta or mind stuff (in the great process of form appropriation) is so thoroughly unified and the desire to experience through physical plane contacts is so dominant, that the many modifications of the mind are all turned towards the same object. when the condition is reversed and the man on the physical plane effects his own

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

aling with people whose monads are on a similar or complementary ray it will be found that they approach each other sympathetically. we must remember however that evolution must be far advanced for the ray of the monad to influence extensively. so the majority of cases come not under this category. with average advanced men, who are struggling to approximate themselves to the ideal, similarity of the egoic ray will produce mutual comprehension, and friendship follows. it is easy- 67- a treatise on white magic copyright 1998 lucis trust for two people on the same egoic ray to comprehend each other's point of view, and they become great friends, with unshaken faith in each other, for each recognizes the other acting as he himself would act. but when (added to the egoic similarity of ray) you

e great friends, with unshaken faith in each other, for each recognizes the other acting as he himself would act. but when (added to the egoic similarity of ray) you have the same ray of personality, then you have one of those rare things a perfect friendship, a successful marriage, an unbreakable link between two. this is rare indeed. when you have two people on the same personality ray but with the egoic ray dissimilar, you may have those brief and sudden friendships and affinities, that are as ephemeral as a butterfly. these things need bearing in mind and with their recognition comes the ability to be adaptable. clarity of vision results in a circumspect attitude. another cause of difference can be due to the polarization of the bodies. unless this too meets with recognition in dealing

the few into the one. one deals with the life of the man on the physical plane, or in the three worlds, the second with his life on causal levels, and the last with his life after the attainment of the goal of present human endeavour. one deals with units, another with groups and the last with unity. one deals with differentiation at its most diverse point, the second with the many resolved into the egoic groups, whilst the third sees the differentiation resolved back into the seven, which marks unity for the human hierarchy. all these factors and many others produce differences among human beings, and in sizing himself up a man must needs bring them into his consideration. it should therefore be borne in mind that a disciple of any of the masters will have his peculiar equipment, and his

and that there are definite stages of contact and grades in the desired rapport. these can be enumerated, but cannot be enlarged upon. 1. the stage wherein a disciple is contacted by the master through another chela on the physical plane. this is the stage of "little chelaship- 101- a treatise on white magic copyright 1998 lucis trust 2. the stage wherein a higher disciple directs the chela from the egoic level. this is the stage called a "chela in the light. 3. the stage wherein, according to necessity, the master contacts the chela through: a. a vivid dream experience. b. a symbolic teaching. c. a using of a thought form of the master. d. a contact in meditation. e. a definite, remembered interview in the master's ashram. this is definitely the stage of accepted disciple. 4. the stage w

sses, and hence we have the beautiful platitudes, couched in christian phraseology, and tinctured by the mystical writings of the past, which litter the desks of disciples, working consciously on the physical plane. some work only on mental levels, learning, through telepathy, that which the elder brothers of the race and their own souls have to impart. they tap the sources of knowledge stored in the egoic consciousness. they become aware of the knowledge stored up in the brains of disciples on the same ray as themselves. some of them, being outposts of the master's consciousness, become also cognizant of his thought. some use several of the methods, either consciously or unconsciously. when they work consciously, it is then possible for them to correlate the teaching- 103- a treatise on w

ng to the preceding method or stored up to work through gradually and at need. thirdly, we have inspiration. this involves another aspect of development. 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

ines and, when this is the case, great accuracy of transmission is found. occasionally again, as in the case of h. p. b. you have deep knowledge, ability to be inspired and mental clairaudience combined. when this is the case you have a rare and useful instrument for the aiding of humanity. inspiration originates on the higher levels; it presupposes a very high point in evolution, for it involves the egoic consciousness and necessitates the use of atomic matter, thus opening up a wide range of communicators. it spells safety. it should be remembered that the soul is always good; it may lack knowledge in the three worlds and in this way be deficient; but it harbors no evil. inspiration is always safe, whereas mediumship is always to be avoided. inspiration may involve telepathy, for the per

ical brain) a man will shoulder a great amount of experience, and undertake the working out of an abnormal amount of responsibility in one particular life, in order to free himself for service and chelaship in a later life. he works then at the equipping of himself for the next life, and at the patient performance of duty in his home, his circle of friends, and his business. he realises that from the egoic standpoint one life is but a short matter and soon gone and that by study, intelligent activity, loving service, and patient endurance, he is working out of those conditions which are preventing his prompt acceptance in a master's group. a master also studies the condition of an aspirant's physical body and of the subtler bodies to see whether in them are to be found states of consciousn

an, 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 awakened, leads to that expansion of consciousness which initiates a man into his group life. he loses the- 115- a treatise on white magic copyright 1998 lucis trust sense of separateness, and finally

1998 lucis trust sense of separateness, and finally emerges into the full light of realisation a realisation of unity with his own indwelling god, with all humanity, with all souls in all forms of nature, and so with the oversoul. this force stream comes likewise from the monad, via the soul, and its line is as follows: monad. buddhi. spiritual love. the intuition. the second circle of petals in the egoic lotus, the love petals. the astral body. the heart centre. the blood stream. in the little evolved man, this force stream simply passes through the heart centre direct to the solar plexus and expends its two aspects of vital life and of soul quality, one energising the blood stream and the other awakening the solar plexus centre. this then becomes the dominant factor in the energy life o

arative and selfish. 3. that of active intelligence, or the energy which animates the form aspect, and which creates forms in line with the subjective purposes of the presiding intelligence god or man, human or divine. this also proceeds from the third aspect of the monad, and the line of its contact is: monad. manas. spiritual intelligence. the higher mind. the third or outer circle of petals in the egoic lotus, the knowledge petals. the etheric body as a whole, as it pervades the dense physical body. the throat centre. the cells of the body. in the little evolved man, as in the case of the second aspect and its unfoldment, the energy simply passes through the throat centre and goes directly to the sacral centre, and thus brings into activity the generative processes and creative facultie

t 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 consequently with the master. it must never be forgotten that contact with the master is made in this order, and that he who comes more and more under the guidance of the soul is he who more and more enters into the consciousness of his master. then having with unselfish intent linked up with the master, there comes next the deliberate and concentrated effort to work with pure

. it is interesting to note that just as the monad, impelled by desire, produces that form of life which we call the personality, so the mind aspect, as part of the purpose working out through the universal mind, in its form produces that manifestation which we call a manasaputra, the great son of mind on the mental plane. hence it is the mind principle in humanity which brings into manifestation the egoic body, the causal vehicle, the karana sarira, the twelve-petalled lotus. we are of course talking entirely in terms of the form aspect here. the reason for this lies back on the cosmic planes, whereon the planetary logos has his life. from the cosmic astral plane comes the impulse which produces form existence and concrete expression for all form-taking is the result of desire. from the c

hed upon earlier, and called them: 1. mind stuff, or chitta. 2. abstract mind. 3. intuition or pure reason. these have to be unified in the consciousness of the aspirant. when this has happened, the disciple has built the bridge (the antaskarana) which links: 1. the spiritual triad. 2. the causal body. 3. the personality- 224- a treatise on white magic copyright 1998 lucis trust when this is done the egoic body has served its purpose, the solar angel has done its work, and the form side of existence is no longer needed, as we understand and utilise it, as a medium of experience. the man enters into the consciousness of the monad, the one. the causal body disintegrates; the personality fades out, and illusion is ended. this is the consummation of the great work, and another son of god has e

a varying periodic interlude, and his own unique method of procedure. what does concern the student of these instructions however is how he can himself attain a definite constructive activity in his interludes. these interludes, for the purpose of our discussion, fall into three categories: 1. life interludes, or those periods wherein the spiritual man is out of incarnation and has withdrawn into the egoic consciousness. these, for the little evolved, are practically nonexistent; they cycle in and out of incarnation with amazing rapidity. the physical plane analogy of this rapidity of activity is to be found in the intense rushing to and fro of the ordinary man as he meets the exigencies of existence and also in the difficulty he evidences in patience and in waiting and in achieving the me

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

y alice a. bailey copyright 1962 by lucis trust copyright renewed 1990 by lucis trust synopsis of a treatise on the seven rays volume i section one i. introductory remarks ii. certain questions and answers iii. ten basic propositions section two i. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on the rays volume ii i. the egoic ray ii. the ray of the personality i ii. humanity today volume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic require

ntire evolutionary process. this is recognised as an incentive and is more or less self-directed in the human family; it is blindly followed by the forms in the other kingdoms, who respond according to the nature of their response mechanisms to these varying urges. when we deal with the inflow of mental energy and with the forces emanating from the fifth plane of mind (higher mind, lower mind and the egoic intelligent entity) we enter more entirely into the domain of human evolution itself, and the vague word "consciousness" could well be superseded by the word "awareness" in varying degree man is aware, but only man is aware that he is aware. his response apparatus responds to, and is influenced by, all the contacts to which the subhuman forms respond, but he is also aware of himself, and

man is innately and truly divine, but the quality of the solar angel only makes its presence felt- 121- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust slowly and during the evolutionary cycle; it demonstrates only dimly as yet, and only emerges occasionally; though the sum total of characteristics in any one life is coloured by divine quality according to the egoic capacity to control or express, it is distorted by substance in the early stages almost past all recognition. these three propositions warrant careful thought and even meditation, for as they express the laws under which the seven creative builders work, so do they express the laws under which the aspirant can now begin to work. 4. quality in the world of appearances we now take up the d

d in substance, and its outstanding, though oft unrealised, characteristic is imprisoned or unexpressed power. speaking in symbols, a volcano in eruption is a mild expression of this power. from the standpoint of esoteric substance, the four ethers are far more dense and "substantial. this modern science has also told us, positing the hypothetical ether. this fifth kingdom (counting occultly from the egoic kingdom downwards) is a reflection of these four ethers, and the point of their densest concretion. just as they "substand" or form the basis of the manifested world, and are regarded as the "true form" so the mineral kingdom is the fundamental kingdom in the three worlds, under the law of correspondences. it is, in a most peculiar sense "precipitated etheric substance, and is a condensa

consciousness as modern science deals with the form expressions of life. only when that newer science has been brought to the point of development at which material science now stands will it be possible to consider the evolution of life, through consciousness in form. i have here made a basic and synthetic statement which needs grasping. those whose consciousness is expanding out of the human to the egoic will follow my reasoning with a measure of facility. a very apposite question might here be asked: what determines the ray which should govern or predominantly influence any or all of the various kingdoms in nature? it should be remembered that every kingdom, viewing it as a whole, is an entity, and (from its form side) the sum total of all forms constitutes that entity's body of manifes

ura of that entity's personality. two rays govern each kingdom in nature, except in the case of the vegetable kingdom, where three rays indicate the nature of that kingdom's life. students will possibly find it helpful to consider this problem from the angle of analogy, and to realise that they (as well as every other human being) are governed or actuated by two rays, i.e, the personality ray and the egoic ray. after the third initiation, the disciple has three rays active in him, for the ray of the monad begins then to make its presence felt. an analogous condition is found in all the kingdoms in nature. two rays are dominant in each kingdom, but in the vegetable kingdom three rays control, for that kingdom is more evolved (along its own peculiar lines) than any other. what might be regar

rose of light. the symbolic forms in which these five secrets are hidden, and so conveyed to the intelligence of the initiate, are as follows: 1. the mineral secret .a diamond, blue white in colour. 2. the vegetable secret. a cube of sandalwood in the heart of the lotus. 3. the animal secret. a bunch of cypress, over a funeral urn. 4. the human secret. a twisted golden cord, with seven knots. 5. the egoic secret. a closed lotus bud with seven blue rays. be all this as it may, certain of the seven logoic influences are at this time dominant in the five kingdoms; in four cases, two rays control; in the case of the vegetable kingdom, three rays control. it must not be forgotten that these rays are related to each other, and in the great interfacing and interlocking of the planetary and the s

ht be enumerated as follows, and the rays working through them are accurately given. the student however must remember three things- 208- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 1. that every planet is the incarnation of a life, of an entity or being. 2. that every planet, like a human being, is the expression of two ray forces, the personality and the egoic. 3. that two rays are therefore in esoteric conflict in each planet. i but indicate one of the rays, and i do not tell you whether it is the egoic or personality ray of the particular planetary logos. too much accuracy and too detailed information is not at this time good for humanity, which is yet too selfish to be entrusted with it. the planets and rays sacred ray non-sacred ray 1. vul

ty of love itself, and into the freedom of the one who possesses all things, and yet desires nothing for the separated self. the magnetic pull of that which is desired is modified on our planet by the personality ray of our particular planetary logos. this is the ray of active intelligence, and of selective adaptability. just as every cell and atom in the human body is modified and conditioned by the egoic ray and the ray of each of the inner bodies, so every cell and atom in the body of the planetary logos is conditioned and modified by his outstanding ray influence, in this case, his personality ray. in this conditioning influence is found a clue to the distress and agony and pain in the world today. the planetary logos of our earth is primarily conditioned by a cosmic ray, to be sure, b

merable lives, which have in them a preponderance of some ray quality. this is an occult platitude. these qualified lives produce a phenomenal appearance, and thus constitute a unity, through the influence of the integrating principle, which is never absent. the ray which governs the sum total of the human kingdom is the fourth ray of harmony through conflict. it might be symbolically stated that the egoic ray of the life which informs the human family is this fourth ray, and that the personality ray is the fifth ray of knowledge through discrimination, the ray, as it is called, of concrete knowledge or science harmony through conflict, and the power to achieve knowledge through discriminating choice these are the two rays or major influences which sweep through humanity as a whole, and dr

e have briefer cycles, and produce a steady heart-beat and a regular rhythm in the solar system. the three rays of aspect might be regarded as embodying the will and purpose of the incarnating logos. the rays of attribute can equally be regarded as embodying the quality and character of the incarnating logos. symbolically speaking, the three major rays are the expression (during manifestation) of the egoic aspect of the solar logos, whilst the four rays of attribute embody his personality aspect. nevertheless it must be remembered that the seven together are the manifestation in form of what god is, and the measure of the divine intention. students should bear these points in mind as they study the rays and their cyclic influence on mankind. if they will remember that when a major ray is i

in these four countries; in germany and italy, as we have seen, the harmonising power of the fourth ray is also seen. hence we have in all these countries a process of breaking down, and of destruction of old forms, prior to an adequate responsiveness to the influence of the incoming ray. it should be remembered that as with individuals, so with nations, the reaction to an increasing influence of the egoic ray is ever accompanied by a breaking down period, but this demonstration of destruction is but temporary and preparatory. india hides the light, and that light, when released upon the world and revealed to humanity, will bring about harmony in the form aspect, for things will be clearly seen as they are and freed from glamour and illusion; this harmonising light is sorely needed in indi

ny race can see the picture as a whole and be permitted to know the part their particular nation must play in the history of nations. every nation, without exception (and this is a platitude which it is seldom fruitful to repeat, has its peculiar virtues and vices. these are dependent upon: 1. the point in evolution. 2. the measure of the control of the personality ray. 3. the emerging control of the egoic ray. 4. the polarisation of the nation. it is useful to bear in mind, when considering the nations that some are negative and feminine and some positive and masculine. india, france, the united states of america, russia and brazil are all feminine, and constitute the nurturing mother aspect. they are feminine in their psychology, intuitve, mystical, sensitive, alluring, beautiful, fond o

are more inclusive and think in wider terms than the feminine aspects of divine manifestation. the reader would find it useful to consult an earlier tabulation which i gave (see pages 382-383, and consider the higher and lower expressions of the rays, noting how they work out in relation to the rays personal and egoic of the different nations. take for instance the emergence into manifestation of the egoic ray of the german nation. its lower expression is that of architectural construction, and can be seen at this time making its presence felt in the new and modern style in building. its higher expression is not yet to be noted, but germany some day will give out to the world a sound form of hierarchical government. it is interesting to note that the higher expression of the egoic ray of f

ology i copyright 1998 lucis trust psychology is a reaction to that ray of influence, and though it is as yet only indicated, the guarantee of the future is contained therein. the sixth ray influence governing the personality or form aspect of the united states of america is abundantly evidenced in its diversified religions and in the national aptitude for idealistic organisation; the second ray, the egoic ray, is also making its presence felt, and we have the consequent interest shown in the phenomena and truth of the reality of initiation. the analysis of the ray characteristics given earlier can be applied to the nations and countries of the world also, and it will therefore be seen how the many septenates of nature, having their roots in the primary septenate of rays, can be dealt with

n imposing upon the form life. this soul pattern finally supersedes and obliterates the two earlier pattern-producing processes. i have here again indicated fruitful lines of study through which the reader may arrive at some intelligent comprehension of what is transpiring in the life of the nations in the world today. if, for instance, the fifth ray of the solar angels, the ray of mind, which is the egoic ray of the french nation, can make its potency felt through the stress and toil of the present world condition, then to france may be given the ultimate glory of proving to the world the fact of the soul and the demonstration of the technique of egoic control. the soul pattern may be translated by the genius of the french intellect into terms which humanity can understand and the true so

incarnations wherein the personality ray emerges clearly, and the three bodies or selves constitute the three aspects or rays- 249- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of the lower personal self. 6. when the personality ray becomes pronounced and dominant, and the three body rays are subordinated to it, then the great fight takes place between the egoic ray or soul and the personality ray. the differentiation becomes clearly marked, and the sense of duality becomes more definitely established. the experiences detailed in the bhagavad gita become the experiences of the path of discipleship; arjuna stands "at the midway point" on the field of kurukshetra, between the two opposing forces, and, owing to the smoke of the battle, finds himsel

om has: 1. the fourth ray as its egoic ray. 2. the fifth ray as its personality ray- 251- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust b. the racial rays, at this time, are the third and fifth, for our aryan race, and this powerfully affects every human being. c. the cyclic ray. d. the national ray. all of these control the personality life of each man. the egoic ray of the individual, plus the egoic ray of the fourth kingdom, gradually negate the rays governing the personality as the man nears the path of probation and discipleship. 11. man therefore is an aggregate of forces which dominate him serially and together; these colour his nature, produce his quality, and determine his "appearance, using this word in its occult sense of exteriorisatio

n its occult sense of exteriorisation. for ages he is wielded by one or other of these forces, and is simply what they make him. as he arrives at a clearer understanding, and can begin to discriminate, he definitely chooses which of them shall dominate, until he eventually becomes controlled by the soul ray, with all the other rays subordinated to that ray and used by him at will. 12. in studying the egoic ray of man we have to grasp: a. the process followed. externalisation. b. the secret to be found. manifestation. c. the purpose to be known. realisation. we have also to understand the dominant ray influences of the kingdom of souls, the fifth kingdom. these are: 1. ray five..working through the personality. 2. ray two..working through the intuition. 13. the personality ray finds its maj

o understand the dominant ray influences of the kingdom of souls, the fifth kingdom. these are: 1. ray five..working through the personality. 2. ray two..working through the intuition. 13. the personality ray finds its major field of activity and expression in the physical body. it determines its life trend and purpose, its appearance and occupation. it is selective of 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

ation 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 the personality. b. the second initiator..the christ. releasing the love nature. c. the final initiator..the planetary logos. illumining the mind. 14. the egoic or soul ray begins to make its presence actively felt, via the astral body, as soon as alignment has been achieved. the process is as follows: a. it plays on the astral body externally. b. it stimulates it internally to greater size, colour and quality. c. it brings it and all parts of the physical life into activity and under control. all the above propositions could be summed up in the

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

ht 1998 lucis trust endnotes foreword 1: the paganism in our christianity, by arthur weigall, p. 16. chapter 1 1: quoted by w. kingsland in religion in the light of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call

xpress their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate qual

anding and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and wor

man enters into a prolonged condition of conflict. gradually and increasingly, the soul ray "the ray of persistent and magnetic grasp, as it is occultly called, begins to become more active; in the brain of the man who is a developed personality, an increased awareness of vibration is set up. there are many degrees and stages in this experience, and they cover many lives. the personality ray and the egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the onlooker and dramatic participator. arjuna emerges into the arena of the battlefield. midway between the two forces he stands, a conscious tiny point of sentient awareness and of light. around him and in him and through him the energies of the two rays pour and conflict. gradually, as the battl

n nature, the human, through the agency of a "cycle of crisis, and becomes subjected to the influence of soul energy in one of the seven ray aspects. the quality of the form aspect, as- 12- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust embodied in the personality and expressed by the phrase "the ray of the personality, becomes subject to the quality of the egoic ray. those two great influences play upon and affect each other, interacting all the time, producing modifications and changes until, slowly and gradually, the ray of the personality becomes less dominant, and the ray of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply t

the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in the egoic 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

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 the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in

pect of that law. it is the law of attraction as it functions in the kingdom of souls, but because it is functioning on those levels where the "great heresy of separateness" is not to be found, it is difficult for us with our active, discriminating minds to understand its implications and its significance. this law governs the soul realm, to it the solar angels respond, and under its stimulation, the egoic lotuses unfold. it could perhaps be best understood if it is considered as a. the impulsive interplay between souls in form and out of form- 69- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the basis of egoic recognition. c. the factor which produces reorientation in the three worlds. d. the cause of the magnetic rapport between a master a

of it is, however, deeply coloured by personality, and it often produces much harm, for people seek to impose their ideas of service and their personal techniques upon other aspirants. they may have become sensitive to impression, but they oft-times misinterpret the truth and are biassed by personality ends. they must learn to lay the emphasis upon soul contact and upon an active familiarity with the egoic life, and not upon the form side of service. may i beg those of you who respond to these ideas and are sensitive to soul impression (oft-times misinterpreting the truth, being biassed by personality ends) to lay the emphasis upon soul contact and not upon the form side of service. activity of the form side lays stress upon personality ambition, veiling them with the glamour of service. i

soul, just as the three aspects of the soul, in their turn, reflect themselves through the personality. therefore, all that can be imparted in connection with this law can be comprehended only by the man who is beginning to be spiritually awakened. the three laws which we have already considered deal with the specific spiritual influences which emanate from the three tiers of petals which compose the egoic lotus (see page 823 of a treatise on cosmic fire) 1. the law of sacrifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the quality, influence and tendency of the spiritual triad

elt only after the third initiation, in which the power of the spirit is, for the first time, consciously felt. up to that time it has been the growing control of the soul which was- 92- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust primarily registered. therefore we have: 1. the law of repulse. atma. spiritual will. this fourth law influence comes via the egoic petals of sacrifice and the subsidiary law of sacrifice. 2. the law of group progress. buddhi. spiritual love. this fifth law comes via the love petals of the egoic lotus,and the subsidiary law of magnetic impulse. 3. the law of expansive esponse. manas. higher spiritual mind. sixth law it comes via the knowledge petals and the subsidiary law of service. these higher spiritual laws refle

dhi. spiritual love. this fifth law comes via the love petals of the egoic lotus,and the subsidiary law of magnetic impulse. 3. the law of expansive esponse. manas. higher spiritual mind. sixth law it comes via the knowledge petals and the subsidiary law of service. these higher spiritual laws reflect themselves in the three lower spiritual laws, finding their way into the lower consciousness via the egoic lotus and the antaskarana. this statement is the second basic postulate in connection with our study of this law of repulse, the first postulate being the earlier statement that unless there is a thread of light to act as a channel, that which this law conveys will remain unknown and unrealised. these six laws give us the key to the entire psychological problem of every human being, and

grees in masonry, from that of the entered apprentice to that of the perfected- 94- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust initiate of the rose croix chapter. 4. the eighteen centres of force with which the spiritual man has to work: a. the seven centres in the etheric body. b. the seven centres in the astral body. c. the three rows of petals in the egoic lotus. d. the "jewel in the lotus, at the heart of the "flower of the soul, which makes the eighteenth centre. an understanding of these symbolic relations will do much to clarify the way of the soul in a body, and will constitute the basis of all true esoteric psychological study. a. the law of repulse and desire the section with which we have now to deal will concern itself specificall

ifficult for him to grasp its implications and to measure its possible effects as it would be for the average working man, with a mediocre education and a total ignorance of esotericism, to grasp the significance of such an occult truth as that expressed in the words "the construction of the antaskarana between higher and lower manas by the divine agnishvatta, the solar angel, functioning through the egoic lotus, is the task to be carried forward during the contemplative stage of meditation" this statement is relatively simple to grasp intellectually by the average occult student, but is utterly meaningless to the man of the world. the law of repulse is equally difficult of understanding by the disciple as he enters upon the path. he has to learn to recognise its influence; then he must hi

th constancy, that unless there is a subjective coherence, all outer forms must eventually disintegrate or never cohere at all. it is only the subjective links and the subjective work that determines success, and these must (particularly in the new group work) be based on egoic relations and not on personal attachments and predilections. these help where there is at the same time a recognition of the egoic relation. where that exists, then something can be formed which is immortal and as lasting as the soul itself. one practical point should be made clear. these groups will for some time be what might be called "pattern-groups" and, therefore, must be formed very slowly and with much care. each person forming part of the new groups will be tested and tried and subjected to much pressure. t

ernalised activity. the automatic reactions of the outer sheath. the densest point of unity. the lowest aspect of synthesis. the soul. 5. the energy of buddhi. the force of divine, reasoning love. the intuition. this is part of the- 172- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust flower of attractive energy and focusses itself in the "love petals of the egoic lotus" its reflection is found in the astral, emotional, sentient consciousness of the personality. 6. the energy of atma. the force of the divine will. the embodiment of divine purpose. this focusses itself in the "sacrifice petals of the egoic lotus" its reflection is found in the mind nature of the personality. the spirit. 7. the energy of life itself. these energies constitute the hu

their appearance and produce their effects, but at the very heart of each chakra or lotus, there is a vortex of force to be found which is composed of pure manasic energy, and, therefore, is purely energy of the first three rays. this energy is quiescent until an advanced stage of discipleship is reached. it only sweeps into its divine rhythm and activity when the three tiers of petals, found in the egoic lotus (the higher correspondence, are beginning to unfold, and the centre of the egoic lotus is becoming vibrant. though the etheric body of man is an expression of the seven ray qualities in varying degrees of force, the etheric body of a master is an expression of monadic energy, and comes into full activity after the third initiation. it will be obvious, therefore, that when the psych

herefore the rays of the monad, the ego and the personality, and are essentially three streams of energy, forming one great life stream. these relate a human being to the three aspects or expressions of divinity in manifestation: a. the monadic ray is the energy which, when consciously employed, relates the initiate to the father or spirit aspect and gives him "the freedom of the solar system. b. the egoic ray, when consciously utilised, relates the disciple to the second aspect of divinity and gives him the "freedom of the planetary sphere. c. the personality ray, again when consciously governed and employed, relates a man to the matter or substance aspect of divinity and gives him the "freedom of the three worlds" and of the subhuman kingdoms in nature. 3. taking the hypothetical chart g

dly developing future. in this treatise, we are considering those more advanced people who constitute the intelligentsia of the world, who are beginning to use the mind, who are upon the probationary path, or who are nearing the path of discipleship. when this is the case (and it seldom occurs before, unless to the eye of the initiate) the personalities are so refined that the personality ray and the egoic ray permit of analysis and definition. until there is sufficient pronounced development to allow of a true diagnosis, it is not possible to say definitely what is the ray of the personality. the defining of the egoic ray comes later still and can only be surmised at first from the nature of the conflict of which the personality is aware, based as it will be on a growing sense of duality

not, therefore, a glimpse of the master himself, but of his astral symbol, or of the form built by his devoted disciples and followers. b. the master himself is contacted. this can take place when the disciple has effected the needed integrations of the threefold lower nature. it is at this moment of "integration as the result of revelation" that there comes the fusion of the personality ray with the egoic ray. this we will consider later, but at this point a fact should be mentioned which has not hitherto been emphasised or elucidated. this point is that the personality ray is always a subray of the egoic ray, in the same sense that the seven major rays of our solar system are the seven subrays of the cosmic ray of love-wisdom, or the seven planes of our system are the seven subplanes of

play a duality differing greatly from that to which we refer when we speak of the higher and lower selves. it is a duality which is utilised upon the path of initiation by those who know no sense of separativeness, and signifies one wherein the transmuted and purified personality qualities and characteristics are used by the initiate in the three worlds for service and the furthering of the plan. the egoic energies are only brought into play when needed for group benefit and within the confines (again a paradoxical term and only of significance in consciousness from the standpoint of the lesser minds) of the kingdom of god. it will be seen, therefore, that we are dealing here with relatively advanced stages of human development. what i have now to say will veil, under extremely simplified

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

oups. let me outline for you the stages to be followed: stage one. alignment. soul contact. spiritual poise. poise is the steady holding of the achieved soul contact. a. then, the conscious relinquishing of personality reactions. b. next, the recognition of the fact of love as an expression of that soul contact expressed through the medium of the personality. c. finally, the imaginative fusion of the egoic and personality rays. this constitutes the vertical stage. stage two. the above is followed by group integration and group fusion, carried forward consciously: a. by bringing each group member into conscious rapport through naming and loving. b. by seeing all the group members as a circle of living points of light along with yourself in the circle, but not at the centre of the circle. c

ship in the new age- volume i copyright 1998 lucis trust movement, those of you who have some inner vision and who can grasp the magnitude of the plan to bridge the gap between the higher and lower mind can contribute much to our endeavour, for you can build on mental levels. i am pointing this out, because, for you, this inner mental work is at present essential a mental work to be carried on in the egoic consciousness. this is neither the consciousness of the concrete levels of the intellect nor the more abstract levels of the intuition. during the next few months the need, for you, is to work at a more instantaneous and definite alignment. to this end, you will find, at the close of this instruction, that i have given you a meditation which makes this alignment its major objective. also

nd in the conscious refocussing of the mind towards reality. it is the activity of the inner, conscious man which ceaselessly turns its attention to the soul, seeking identification with that soul. the alignment usually carried forward is that of the personality with the soul. this you have largely achieved and the result is that of the calling in of the power which flows from the outer petals of the egoic lotus (speaking symbolically, the knowledge petals, to the brain. it is the energy of the second tier of petals which must now be evoked those of love-wisdom. it is the inflow of this energy to the personality which i seek to evoke, and which must be the objective of your attention during the coming months. you have knowledge, my brother, and your spiritual experience is rich. let this d

a deeply loving and understanding nature and a power to include, which is a major asset; it serves to offset the first ray tendencies which are so dominant in this particular life. it is hard for the disciple who sees not the picture whole, and who only knows the quality of the present life and its natural tendencies (due to ray influence) to think truly about himself. your rays therefore are: 1. the egoic ray the first ray of will or power. 2. the personality ray the fifth ray of concrete knowledge. 3. the ray of the mental body the fifth ray of concrete knowledge. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of ceremonial magic- 240- discipleship in the new age- volume i copyright 1998 lucis trust february 1938 brother of old: t

rough you, via your emotional nature, is rightly directed by your soul. being on the same line of energy as the soul 2, 4, 6 a line of least resistance for soul force is found. your physical body is upon the seventh ray. this should give you facile expression of your personality purpose upon the physical plane. therefore, in dealing with yourself, you have the following ray forces to consider: 1. the egoic ray the second ray of love-wisdom. 2. the personality ray the seventh ray of order or magic. 3. the ray of the mental body the fifth ray of concrete science. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of order or magic. it is of value to students to study what rays are not represented in the personality equipment. i commend th

add no more to the above outline of meditation. incorporate the group meditation and any work that you yourself choose to do. only one thing i ask: at each meditation, pour out love and wisdom on your group brothers, making your link with your soul, with me, and with the group, and regard yourself only as a channel through which help may come. my blessing rests upon you. your rays are as follows: the egoic ray ray 2, the ray of love-wisdom. the personality ray ray 6, the ray of devotion, of idealism. in your last life your personality ray was the first, which fact may explain much to you anent your reactions in this life. november 1936 brother of mine: i am giving you only a short instruction this time. we are often in touch and you are occupied now with fresh adjustments to life. these ad

r my words, the effect of this condition? a light that shines in a closely shut lantern may serve to irradiate the inner walls of the lantern but of what use is it to its owner or to others? this simile is as are all similes faulty, but it will serve to demonstrate pictorially the theme of this instruction to you. you have an intense inner light and one which emanates from the knowledge petals of the egoic lotus speaking symbolically. you have much knowledge and much intelligent understanding or theory. some of it you have applied; most of it you have not. this inner light or knowledge does not serve to reveal to you the inner walls of your being those aspects of the form nature which we call in their aggregated effect the personality. you are conscious of your lower self, of your limitati

rom home for some time now- 490- discipleship in the new age- volume i copyright 1998 lucis trust you are not particularly intuitive, my brother, nor has your contact with the "inner brotherhoods" anything to do with the intuition or with inspiration. there are no brotherhoods on the plane of the intuition. the brotherhoods are group forms and are in the nature of being the personality aspects of the egoic groups. the expression or term, hierarchy, is only a word applied to the transfigured personality aspect of all these egoic groups of liberated egos or souls which function on the higher levels of the mental plane, and from there seek to aid the sons of men. your contact with the hierarchy is, therefore, on mental levels. your contact with what you call "inner brotherhoods" is astral, wi

ve in the tibetan's ashram and close to him, but has disappeared in the chaos of the european war. section three the six stages of discipleship introductory notes the six stages of discipleship 1. the stage wherein a disciple is contacted by the master through another chela on the physical plane. this is the stage of "little chelaship" 2. the stage wherein a higher disciple directs the chela from the egoic level. this is the stage- 520- discipleship in the new age- volume i copyright 1998 lucis trust called a "chela in the light" 3. the stage wherein, according to necessity, the master contacts the chela through: a. a vivid dream experience. b. a symbolic teaching. c. a using of a thoughtform of the master. d. a contact in meditation. e. a definite remembered interview in the master's ashr

ttention. 3. the next point is not so easy to explain or grasp. you have been told that the soul is in deep meditation for the greater part of the cycle of lives of any one individual, and that it is only when a fair measure of personality integration is set up that the soul's attention is drawn away from its own interior considerations and egoic affairs to those of its shadow. when this happens, the egoic group is definitely affected and the master (upon the same ray as that of the soul concerned) becomes aware of what is esoterically called "a downward gazing soul" on the path of discipleship, the ego is all the time consciously aware of the striving personality and there comes a stage when (towards the end of the path of evolution) the soul recapitulates the evolutionary processes of in

perate need brought about in the lower consciousness by the gradual cessation of desire- 550- discipleship in the new age- volume i copyright 1998 lucis trust 4. gradually the antahkarana is built and in this way the "greater light and the lesser light" are consciously related. a path of light and energy is established or created between these two divine aspects. as time goes on, there appears in the egoic group what is technically known as the "linking light" or the "bridging radiance" this is the path referred to in the old testament as "the path of the just is as a shining light which shineth more and more until the day be with us" in the esoteric books it is referred to in the following terms "before a man can tread the path, he must become that path himself" these four stages have bee

on which evokes a response from the embryonic abstract mind of the disciple when the antahkarana is being built and is the first kind of contact to which the neophyte responds in the later stages of the probationary path. a direct line of influential approach is made between the master and the awakening disciple as follows: a. the manasic permanent atom of the disciple. b. the knowledge petals of the egoic lotus. c. the lower concrete mind "held steady in the light" d. the throat centre. e. the brain of the disciple upon the physical plane. this is all of it necessarily relative but the moment that the disciple has established this line of approach to the spiritual triad (even in a small measure) he makes his first response to the aura of the master. the distinction between the aura of the

which is occultly spoken of as the physical sun, the heart of the sun and the central spiritual sun- 580- discipleship in the new age- volume i copyright 1998 lucis trust the line along which this vibratory activity of the master reaches the disciple and draws him finally within the aura is: a. the buddhic permanent atom, or the intuitional vehicle of the advanced disciple. b. the love petals of the egoic lotus. c. the astral body in its highest aspect. d. the heart centre. 3. the radiation which comes from the atmic level or the will aspect of the spiritual triad. this is the emanatory expression of the capacity of the master to enter into the council at shamballa, to register the purpose of god and to work with the plan, which is the expression, in any given cycle, of the working out of

ven cycle, of the working out of the divine will. this aspect of the master's radiatory activity is of so high a nature that only the advanced initiate-chela can register it. it is transmitted into the physical consciousness of the disciple along the following lines: a. the atmic permanent atom or the focus of the spiritual will, the first aspect of the spiritual triad. b. the sacrifice petals of the egoic lotus. c. the etheric vehicle in its highest aspects. d. the head centre. e. the centre at the base of the spine, which is aroused into activity in response to the vibratory radiation of the other four points of transmission. you will note from a study of the above how abstruse and difficult it is to put into words the nature of the vibratory activity of the master. all i can do in defau

er centres. this is the broad and general process, reaching from the universal (as far as the individual disciple is concerned, to the particular, i.e, the disciple in a physical body. the detail of the descent of energy or of the process of spiritual inspiration (both these phrases pictorially present the concept of response to the master's aura) might be put as follows: 1. the master's aura. 2. the egoic lotus or soul body. 3. the inflow of ashramic energy, via a. the sacrifice petals or the will aspect. b. the love petals or the love-wisdom aspect. c. the knowledge petals or the mind aspect. this process will be affected by the ray type of the disciple. 4. the response from the disciple upon the physical plane and the receptivity of his centres to the activity engendered by the soul, un

ove petals and in the three knowledge petals. you, therefore, have five transmitting points of will-energy. b. the love petals similarly transmit love-energy to the heart centre, via the love petals, again five in all. c. the knowledge petals transmit energy, the energy of intelligent activity, to the throat centre, again in the same manner, via the five knowledge petals. this process going on in the egoic vehicle and registered by the disciple upon the physical plane, produces eventually what could be called a "potent centre of invocation" this invoking centre evokes response from the spiritual triad so that eventually you have: i. the spiritual triad, the custodian of monadic energy- 586- discipleship in the new age- volume i copyright 1998 lucis trust the atmic permanent atom. the sacri

l plane, produces eventually what could be called a "potent centre of invocation" this invoking centre evokes response from the spiritual triad so that eventually you have: i. the spiritual triad, the custodian of monadic energy- 586- discipleship in the new age- volume i copyright 1998 lucis trust the atmic permanent atom. the sacrifice petals. the antahkarana. the physical permanent atom within the egoic lotus. the head centre. ii. the spiritual triad. the buddhic permanent atom. the love petals. the antahkarana. the astral permanent atom within the egoic lotus. the heart centre. iii. the spiritual triad. the manasic permanent atom. the knowledge petals. the antahkarana. the mental unit. the throat centre. these details, brother of mine, are of technical interest, are purely academic and

" is a technical term, indicating the sources of life and many analogous- 589- discipleship in the new age- volume i copyright 1998 lucis trust interpretations. there is at this stage and after a certain major initiation, a direct line of energy or of life sensed, recognised, active and utilised between the conscious disciple and 1. the disciple's heart centre. 2. the heart centre in the head. 3. the egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life. 4. the master at the centre of his group. 5. the christ, the heart centre of the hierarchy. 6. the life of the monad which begins to make itself felt at the third initiation. 7. the lord of life himself, the heart centre of shamballa. the line of relationship then extends from these onward and outward, an

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

same position as the ideas which governed the race one thousand years ago have today assumed in our consciousness. second: the situation is still further complicated by the fact that both these rays influence and express themselves (as is ever the case) in a dual manner and have always a lower and a higher form of manifestation, which is a correspondence in this connection to the personality, and the egoic expression of every human being. in the case of the out-going ray, the higher form (which is ever the first to manifest in germ) is rapidly disappearing or is being absorbed into the newer idealism, thus contributing all that is best to the new presentation of truth so that the emerging culture will be properly rooted in the old. the lower forms are, however, tenacious and dominant and b

e apparent to you also how inevitable has been the relationship between spain and russia and how the ideology of the latter country has influenced the national government. it will also be apparent why the battleground of the two great ideologies the fascist and the communistic has been found inevitably in spain. the triumph of the fascist part has been equally inevitable from the start because of the egoic relation existing between spain and italy and also to the proximity of the two countries which has enabled the telepathic impress of fascist idealism to be easily impressed upon the prepared and sensitive spanish consciousness. as to the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obvi

s. 2nd. aquarius. 11th united states. washington. cancer. 4th. sagittarius. 9th an analysis of the signs ruling the different countries will make certain outstanding conditions apparent and even with the small knowledge of esoteric astrology now available will make certain definite information emerge in your minds as vitally explanatory. capricorn, for instance, seldom appears as a sign governing the egoic expression of any nation but quite often as governing the personality manifestation, or the exoteric country. austria, greece, india, japan and spain have capricorn as their personality rulers, indicating age, crystallisation and materialism; a little study of conditions and the present point in evolution will make this apparent. in the next great and succeeding race to this, capricorn w

of any nation but quite often as governing the personality manifestation, or the exoteric country. austria, greece, india, japan and spain have capricorn as their personality rulers, indicating age, crystallisation and materialism; a little study of conditions and the present point in evolution will make this apparent. in the next great and succeeding race to this, capricorn will appear as ruling the egoic expression, for the soul will then be in greater control and certain great groups of human beings (those who now compose the present nations) will be ready for initiation upon the mountain top of capricorn. i cannot spend much time analysing this but would like to indicate one or two points which would serve to guide your thoughts and to clarify the issue. in this manner i can point the

the modern french and which negates in them the more aquarian tendency to universal consciousness or to the expression of the advanced piscean soul to save the world; france comes before the world. the lesson france has to learn today is that the salvation of others is the goal of her piscean soul and in this the self-interest of leo precipitates conflict one to which france is slowly awakening. the egoic ray of france is that of concrete science and this, working in conjunction with the energy of the fifth zodiacal sign, leo, has given the french people their intellectual brilliance and their scientific bias. the forces of crystallisation pour through paris which is ruled by capricorn in its personality and yet the soul of the french nation is nurtured in that great capital through the s

. this is the second major centre in the individual and is situated above the diaphragm, and through it the hierarchy can reach the whole of humanity and the subhuman kingdoms likewise. 1. the second planetary centre the hierarchy. 2. the activity of the second ray love-wisdom. 3. the second initiation, which relates the solar plexus to the heart, humanity to the hierarchy and the personality and the egoic rays to the second, which is ever basically in manifestation. 4. the second ray centre the heart centre. 5. the second race (the atlantean) as it climaxes in the fourth, the next race. 6. the second plane the astral plane. this is the reflection of the second highest plane. 7. the second periodical vehicle the soul. 8. the second divine aspect love-wisdom. 9. the second type or grade of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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. it might be stated, however, that glamour ca

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

efinitely polarised in the astral nature, and that therefore their problem is to achieve a different polarisation and to become focussed upon the mental plane. this takes time and vast effort. eventually as mentioned above the radiation of the soul is substituted in place of the hitherto present emotional activity of the aspirant; this emanation is, in reality, a radiation from the love petals of the egoic lotus. the moment an aspirant begins to work consciously at his own unfoldment and to consider and deal with the aura with which he is equipped, he then 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 qualit

should be remembered. 2. mental telepathy. this involves naturally two minds or several minds, and the process is carried forward in the substance of the mental plane. it is the factor which makes possible the activity which we call "impression" this impression comes largely from certain aspects of the mental plane, such as: a. the soul of the telepathic individual, using the knowledge petals of the egoic lotus a high form of mental intelligence. b. the abstract mind, so called. this aspect of mental substance is largely used by the hierarchy in order to reach the minds of disciples. it is only within the last few centuries that the hierarchy- 63- telepathy and the etheric vehicle copyright 1998 lucis trust has shifted the focus of its living attention on to the buddhic plane and away fro

so to the monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself through the spiritual triad, the soul through the three aspects of the egoic lotus, and the personality through the three mechanical vehicles. it will be obvious to you surely that these three periodical vehicles are under the influence or impression of the three major planetary centres and are, therefore, finally conditioned by the three major energies to which i- 76- telepathy and the etheric vehicle copyright 1998 lucis trust referred earlier in this section

) chooses to govern his daily activities. 6. the etheric body has many centres of force, responsive to the manifold energies of our planetary life, but we shall consider only the seven major centres which respond to the inflowing energies of the seven rays. all lesser centres are conditioned by the seven major centres; this is a point which students are apt to forget. it is here that knowledge of the egoic and of the personality rays is of prime usefulness. it can be seen, therefore, how exceedingly important this subject of energy becomes, because it controls and makes the man what he is at any given moment, and likewise indicates the plane on which he should function, and the method whereby he should govern his environment, circumstances and relationships. if this is grasped by him, it w

it is this system underlying the nerves which is the true response apparatus and which via the brain telegraphs information to the mind or, via the brain and the mind, keeps the soul informed. it is this system of nadis which is used in full consciousness by the initiate who has related the spiritual triad and the soul-infused personality, and has therefore seen the soul-body, the causal body or the egoic lotus totally disappear, being no longer of any true importance. there is a peculiar and at present inexplicable relation between this system of nadis and the antahkarana when it is in process of creation or is created. 6. the physical body, therefore, like so much else in nature, is itself triple in design. there is: a. the etheric body. b. the substantial nadis. c. the dense physical b

of all inspires or fires the soul, and then finally destroys it. the dot at the centre is indicative of monadic life, first of all in its lowest expression of physical life and vitality, and finally as the "point of sensitivity" therefore we have- 94- telepathy and the etheric vehicle copyright 1998 lucis trust 1. the point at the centre, indicative of the monadic life. 2. the related energies of the egoic lotus, conditioned by the soul. 3. the sphere of radiation, the emanating influence of the lotus, conditioning the personality. 4. the triangle of energy, conditioned by the spiritual triad. the foregoing instruction on the etheric body is not long but it contains much that is relatively new and provides much food for assimilation. iv. the centres and the personality we will now consider

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

n a human being. or, to word it otherwise, energy flows direct from: a. the solar logos, via three great cosmic centres: 1. the central spiritual sun. 2. the heart of the sun- 28- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. the physical sun. b. the heart centre of the planetary logos, situated on the fourth cosmic etheric plane (our buddhic plane. c. the egoic lotus of a human being on the mental plane, which is literally a correspondence to the "heart of the sun" the monadic point is a reflection in the human system of the "central spiritual sun" d. the heart centre of a man on the etheric plane of the physical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom is linked with the great central life of the sol

ection of form expression that the result of the interplay between the opposite signs leads to some aspect of definite personality manifestation, this being largely determined by the ray of the personality. when the life tendency is being withdrawn from form and the soul is in process of revelation then there is soul or egoic emphasis, and this again is determined, as to quality, by the nature of the egoic ray. here again will appear the necessity for a knowledge of the point in evolution of the individual whose horoscope is under consideration. i would indicate at this point that in studying any of the signs it will be wise to study at the same time its opposite or consummating sign. much that i could, for instance, say in connection with the sign, cancer, has already been said in connect

ecome consciously aware like a detached onlooking observer of these energies and their expressing qualities as they function within himself. this he does upon the path of probation, the path of discipleship and the path of initiation. he has to become aware of: 1. the threefold energy which is the personality, and of which the vital body is the synthetic expression. 2. the threefold soul of which the egoic lotus is the expression. 3. the triple monad of which a great diffusion in time and space in three streams of creative energy is the expression. this last definition is somewhat meaningless to the uninitiate but must suffice. there is a manifesting aspect in all these triplicities which is the result of, and conditioned by, the interplay of the three forces. it is their full expression a

ression. this last definition is somewhat meaningless to the uninitiate but must suffice. there is a manifesting aspect in all these triplicities which is the result of, and conditioned by, the interplay of the three forces. it is their full expression and the result of their successful activity. 1. in the personality, it is the physical body. 2. in the soul, it is the unfolded central bud within the egoic lotus- 243- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. in the monad, it is the "sound which geometrically forces itself into the vision of the beholder" a deeply esoteric mode of symbolising that which cannot be expressed or reduced to the tangibility of form. if students will bring this idea to the study and understanding of the astrologic

le so the sacral centre is regarded as "a necessary evocation between that which is high and that which is low, and between that which is sounded forth from the centre in the throat and that which replies to a deeply sounded note" in this connection there is an interesting triangle of energy formed by- 253- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the egoic lotus. 2. the throat centre. 3. the sacral centre. this triangle when functioning produces a subsidiary triangle of force which is formed by: 1. the throat centre. 2. the sacral centre. 3. the physical body symbolised by the organs of reproduction. let me pause a moment here to point out that in this study of the triangles it is not possible for us to do more than study certain of the ma

be borne in mind: i. head centre. shamballa. 1st ray. 1st& 7th races. will; the goal. energy of life. synthesis. seven centres awakened and functioning. in first root-race alive and faintly vibrating. in seventh root-race fully awakened. ii. heart centre. hierarchy. 2nd ray. 6th root-race. love; the goal. energy of identification. achievement of fusion. six centres functioning. the focal point of the egoic consciousness of divinity. the fifth kingdom. the kingdom of god. iii. ajna centre. humanity. 5th ray. 5th root-race. intuition; the goal. the energy of initiation. development of inclusiveness. five centres rapidly awakening. the focal point of personality. the human kingdom, the fourth kingdom in nature. iv. throat centre. animal. 3rd ray. 3rd root-race. intellect; the goal. the energy

e two major democracies can eventually restore world order, negate the old order of selfishness and aggression and usher in the new order of world understanding, world sharing and world peace. peace will be the result of understanding and sharing and not the origin of them as the pacifists so often imply. the force pouring through darjeeling at this time is that of the first ray of will or power. the egoic ray of india is the first ray and hence the immediate effect of the inpouring shamballa force is to stimulate the will-to-power of all dictators, whether they are the would-be world dictators such as hitler and his group of evil men, ecclesiastical dictators in any religion, business dictators in any business group in any part of the world or those minor dictators, the tyrant in the home

aught to say to you at present. i would like here to interpolate some remarks. it is of deep moment to realise that great britain and the united states are closely related and that this relation makes certain realities and activities inevitable, once the soul of each nation is functioning potently; and that india and great britain are related through the first ray personality of great britain and the egoic ray of india. the implications are clear and interesting and also encouraging. the consciousness aspect of the british people is steadily shifting into an expression of their second ray soul and hence their seizing upon the opportunity at this time to serve humanity at immense cost. the same thing is happening to the american people. the problem of shifting idealisms is great, as i have

g developed, if not controlling; religious unity is being established though it is- 311- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust not yet functioning and all three countries are learning very rapidly, though the united states at present is learning the most slowly. the occident and the orient are linked through the personality ray of the occident and the egoic ray of the orient and this indicates eventual understanding once the second ray occidental soul becomes the dominant factor. when these various relationships are somewhat grasped by the peoples of the world you will get the clue to the various happenings taking place today and will understand the goal and the method of its attainment more clearly. there is much deep research work to be d

logoi, and is hidden in their cyclic karma a karma which will incidentally involve those monads and devas which form their bodies and centres (c.f. 1052) 10 "these three groups of solar bodies (the great bear, the pleiades and sirius) are of paramount influence where the spiral cyclic activity of our system is concerned. just as in the human atom, the spiral activity is egoic and controlled from the egoic body, so in connection with the solar system these three groups are related to the logoic spiritual triad atma-buddhi-manas and their influence is dominant in connection with solar- 374- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust incarnation, with solar evolution and with solar progress (c.f. 1058) the planets 1 "there are seven chief planets

y be enumerated as follows, and the rays working through them are accurately given. the student, however, must remember three things: 1. that every planet is the incarnation of a life, or an entity or being. 2. that every planet, like a human being, is the expression of two ray forces the personality and- 381- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the egoic. 3. that two rays are therefore in esoteric conflict in each planet. it should also be noted that until the mystery of the constellation of the great bear is revealed, and until the influence of the pleiades is comprehended and the true significance of the cosmic triangle formed by: a. the seven rishis of the great bear. b. the seven planetary logoi of our solar system. c. the seven plei

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

ge is practically nonexistent. the aspect of the soul which is concealed within the sheaths is for a long, long period dominated by the life of those sheaths only making its presence felt through what is called "the voice of conscience" however, as time goes on, the active intelligent life of the person is gradually enhanced and coordinated by the energy which streams from the knowledge petals of the egoic lotus, or from the intelligent perceptive nature of the soul on its own plane. this produces eventually the integration of the three lower sheaths into one functioning whole. the man is then a personality. 3. the personality life of the now coordinated individual persists for a large number of lives, and also falls into three phases: a. the phase of a dominant aggressive personality life

titute the seven subplanes of the cosmic physical plane and that, therefore, spirit is matter at its highest point of expression, and matter is spirit at its lowest. life differentiates itself into will and love, into great impulsing energies which underlie the entire evolutionary process and motivate its inevitable consummation. atma-buddhi, as energies, anchor themselves in the soul vehicle, in the egoic lotus, and their fused activity evokes a response from the substance of the mental plane which then makes its own contribution. its reaction produces what we call the higher mind, which is of so subtle a nature and so tenuous an emanation that it must perforce relate itself to the two higher aspects and become part of the spiritual triad. the vortex of forces established under the impact

s its own contribution. its reaction produces what we call the higher mind, which is of so subtle a nature and so tenuous an emanation that it must perforce relate itself to the two higher aspects and become part of the spiritual triad. the vortex of forces established under the impact of the divine will, expressing divine purpose and unified with being (as identity and not as a quality, produces the egoic lotus, the vehicle of that "identified soul" which has been swept into expression by the third result of the atmic-buddhic impact on the three worlds; the concrete mind and the human intellect come into expression. there is, therefore, a curious resemblance between the three divine aspects in manifestation and the spiritual man upon the mental plane. the correspondence is as follows: the

ugh the head centre. as long as the life thread is anchored in the heart it energises and preserves in livingness all the centres in the body, sending out its threads of life into a point which is found at the exact centre of the lotus, or at the heart of the centre. this is sometimes called "the jewel in the lotus" though the phrase is more frequently applied to the monadic point at the heart of the egoic lotus on its own plane. when death takes place and the life thread is gathered up by the soul and withdrawn from the heart into the head and from thence back into the soul body, it carries with it the life of each centre in the body; therefore, the body dies and disintegrates, and no longer forms a coherent, conscious, living whole. related to these centres, and reacting in strict unison

pon an individual. the patient would not be able to receive or absorb it. it is, however, assumed that goodwill colours the entire attitude and thinking of the healing disciple. the will which must be kept in leash is the will of the personality which, in the case of the initiated disciple, is of a very high order. it also relates to the will of the soul, emanating from the petals of sacrifice in the egoic lotus. all true healers have to create a healing thoughtform, and through this they consciously or unconsciously work. it is this thoughtform which must be kept free from a too powerful use of the will, for it can (unless held in leash, stepped down, modified or, if needed, eliminated altogether) destroy not only the thoughtform created by the healer, but it can also build a barrier betw

ay. it concerns only the "passing over" or the "discarding of hindrances" by very advanced disciples and initiates. this is made clear by the use of the words "o rising one" a term applied only to those who have taken the fourth initiation and who are therefore held by no aspect whatsoever of the form nature, even so high or transcendental a form as the soul in its own vehicle, the causal body or the egoic lotus. yet again, facility in response to this law must be and is developed in the earlier stages of discipleship, where listening, responsiveness and occult obedience are developed and have their extensions in the higher levels of spiritual experience. here we must again consider words and phrases if we are to understand their true meaning. respond, o rising one, to the call which comes

of the spheres) and dissonances, unknown as yet to the modern ear. it is this sound which the "rising one" must learn to recognise, and to which he must respond not only by means of the sense of hearing and its higher correspondences, but through a response from every part and aspect of the form nature in the three worlds. i would remind you also that from the angle of the fourth initiation even the egoic vehicle, the soul body, is regarded and treated as a part of the form nature. though the "shattering of the temple of solomon" takes place at the time of the fourth initiation, those qualities of which it was composed have been absorbed into the vehicles which the initiate is using for all his contacts in the three worlds. he is now essentially the essence of all his bodies, and from his

e physical plane; this is a point oft forgotten by students, who almost invariably place the soul body and the mental permanent atom outside the form limits and what they call the three worlds. technically and from higher angles, this is not so, and this fact definitely changes and conditions the thinking and work of the initiate of the fourth and higher degrees. it accounts also for the need for the egoic body to disappear. the sound reverberates throughout the four higher subplanes of the cosmic physical plane; these are the higher correspondence of the four etheric levels of the physical plane in the three worlds the three dense physical and the four etheric planes. it must be remembered, therefore, that our planes, with which we are so familiar, are the cosmic physical, and that the on

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e but will become the subject of trained attention, and so assume its normal place in man's unfoldment. it might be added here that creative activity in the field of art becomes possible when the first aspect of the bridging energy of man can function and the soul (manifesting its third or lowest aspect) can begin to work. creative work can be carried forward when two of the "knowledge petals" of the egoic lotus are unfolded. the man can produce, through knowledge and creative energy, something upon the physical plane which will be expressive of the soul's creative power. when two of the "love petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to

tahkarana: 1. from the physical to the vital or etheric body. this 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. wh

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 between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of expression are a unity. a higher bl

jor divine principles. thus the new education has been made possible by the work of the buddha. this will indicate to you how slowly evolution moves. the new religion has been made possible by the work and the life of the christ. speaking esoterically, the knowledge petals of the human egoic lotus have unfolded, and the buddha accelerated the rapid action of this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to make are as follows: because the three knowledge petals of the human egoic lotus are now racially unfolded (and wh

om the standpoint of intelligent awareness and the desire fully to express himself, the process is materially hastened. these three self-created lesser threads which constitute the third thread of the antahkarana extend eventually: 1. from the physical body to the etheric body, passing from the heart to the spleen, and thence to the body of prana, the vital or etheric body, unites with force from the egoic will petals. 2. from the etheric body to the astral body. this thread passes from the solar plexus to the heart and from thence to the astral body, picking up the energy of the thread mentioned above, unites with force the love petals. 3. from the astral body to the mental vehicle. this thread passes from the ajna centre to the head centre and from thence to the mind body, picking up the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

erarchy, which is inherently the kingdom of souls. the first meditation affects the three centres in the individual disciple and also, and consequently, his astral body. they can when related, awakened and functioning, and when the two points in the solar plexus are balanced and "enlightened" a word which i shall frequently use in connection with the centres evoke response from the love-petals of the egoic lotus. this must happen automatically and need not be regarded as a complicated technicality. do the required meditation faithfully and correctly and the results will follow spontaneously. ii. unfold to you and reveal the techniques of work, preparatory to initiation. i referred to this earlier (in vol. i, page 99 "as time goes on, i shall bridge between the old techniques and the newer

efers is connected with the antahkarana. this will be our next consideration when formula one has brought about certain changes in consciousness. i shall not consider these formulas at present. i will only point out their major implications which will be seldom what you think, conditioned as you are by the terms and interpretations of the lower mind. formula three is related to certain changes in the egoic lotus. these changes might be inadequately expressed in the terms of the old commentary "there is that which transmutes knowledge into wisdom within a flash of time; there is that which changes sensitivity into love within an area of space; there is that which alters sacrifice into bliss where neither time nor space exists" formula four has a specific effect upon the "jewel in the lotus"

need to remember that knowledge is associated with the factual world; it concerns the accumulated information of the ages; it is closely connected with memory and its subjective counterpart recovery of past knowledge. this means regaining again, consciously, all that the ego has stored up as the result of many incarnations and many different experiences; it is related to the "knowledge petals" in the egoic lotus and to the concrete lower mind. knowledge is that which brings about an effective working relation between this outer tier of petals, the concrete mind and the brain. it embodies the "intelligence equipment" of a soul in incarnation during any one life, dealing largely with the ephemeral, the transitory and the passing. the factor which is- 193- discipleship in the new age- volume

the eye of god himself" so that what the planetary logos sees can be partially (at least) revealed to the initiate, who can tell what that revelation will bring of results and enlightenment? when the true nature of the will is comprehended and the self-will of the personality (of a very high order, necessarily, the will of the soul (as demonstrated by the activity of the highest tier or circle of the egoic petals, atma, expressing itself as the spiritual will, and sanat kumara are also brought, through initiation, into direct alignment, who, again, can predict what the revelation will be? when, again (as hinted on page 313, the myriad thoughtforms of the concrete or lower mind are seen as illusion, and the lower mind, the knowledge petals of the egoic lotus, the abstract mind and buddhi or

s integration into the ashram; it concerns the "revelation of group feeling" it is related to sensitivity and conditions the life of the ashram. formula 2. concerns alignment in the three worlds with the soul. it is related primarily to the higher alignment between the personality and the spiritual triad, via the antahkarana. it conditions the whole spiritual man. formula 3. concerns the soul and the egoic lotus. it is related to the transfer of soul energy into the antahkarana, producing conscious awareness of time and space in terms of the eternal now. right interpretation of this formula gives insight into the past and into the law of cause and effect; it also gives intelligent appreciation of present opportunity as well as an intuitive perception of the future possibilities which confr

embryonic fusion, carried eventually to synthesis when the head centre is developed. h. compassion, which is essentially the right use of the pairs of opposites. i. sympathy, which is the consequence of knowledge and of the unfoldment of the knowledge petals. such energy then is in touch with the heart centre. j. wisdom, which is the fruit of love and indicates the awakening of the love petals of the egoic lotus. k. sacrifice, which is the giving of the heart's blood or life for others. 6. after a quiet meditation on one of these qualities of soul expression as they manifest upon the physical plane, sound the om three times. i would remind you that these soul qualities, which express themselves through the heart centre, must be interpreted esoterically and in terms of relation. bear this i

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s space relations within the solar system. 2. the focus of their polarisation is on the mental plane and they function there as sons of mind or of manas. their normal mode of intercourse is through the medium of telepathic understanding. this is the normal technique of a divine and free manasaputra. this is all made possible when a human being has polarised himself in the soul consciousness, when the egoic lotus is unfolding and when, therefore, the mental method of working is that of mental relationship or telepathy- 25- the externalisation of the hierarchy copyright 1998 lucis trust i earlier told you that, as the race achieves increasingly a mental polarisation through the developing attractive power of the mental principle, the use of language for the conveying of thoughts between equa

touch with the spiritual sources of all life. this new form of the one religion will be in fact the religion of the great approaches approaches between mankind and the great spiritual centres which operate behind the scenes, between groups of workers on the physical plane and in the three worlds of human evolution and spiritual groups upon the inner planes, such as the ashrams of the masters and the egoic groups with which all human beings are in subjective though usually unknown relation. the new religion will be one of invocation and evocation, of bringing together great spiritual energies and then stepping them down for the benefiting and the stimulation of the masses. the work of the new religion will be the distribution of spiritual energy and the protecting of humanity from energies

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

the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body

o the reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to

will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, h

iation. the light of the higher initiations can stream in when it is evoked by the group love. that light is clear and cold, but produces the needed "heat" which is a symbolic word used in many of the world scriptures to express living, spiritual energy. i said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. this group love is based upon the egoic aspect of the will to which we give the name "sacrificial love" this does not connote happy relationships between individual members of the group. it might, presumably, lead to unhappy outer, superficial interplay, but basically it leads to an unalterably staunch loyalty, underlying the surface of the outer life. the master's influence, as he seeks to aid his disciple, always produces tr

initiate and his life demonstration regarded in a broad and general way, from the angle of the life-tendency and of entire dedication to humanity remains untouched by the limitations, still existent, of the personal lower self. b. into the cold. this means that the focus of the life is now in the realm of clear truth and of pure reason. the life of the initiate is being rapidly transferred out of the egoic centre, the soul vehicle, on to the level of the buddhic life or state of being. note, i do not say "of consciousness" this is formless, but preserves the fruitage of form experience. it is being oriented towards a realised unity and identification with the life aspect of divinity, and yet- 29- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trus

ich is indicating that humanity is on the verge of initiation. therefore, it is the material aspect "the perfected third of the personality" which makes possible the activity of the initiate as he sounds out his three demands. the "dominant fifth of the ego" makes itself heard at the third initiation, marking the attainment of at-one-ment, and this fades out at the fourth initiation. at that time the egoic vehicle, the causal body, disappears. then only two divine aspects remain; the perfected, radiant, organised and active substance through which the initiate can work in full control, the matter aspect, and the dynamic life principle, the spirit aspect, with which that "substantial divine reality" still- 41- a treatise on the seven rays- volume v: the rays and the initiations copyright 19

elf clearly understood, if possible. you have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the monad and its expression, the spiritual triad, are concerned. all the lights are finally focussed upon the mental plane: 1. the blended light of soul and personality. 2. the light of the egoic group which, when forming a recognised group in the consciousness of- 48- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the illumined initiate, is called an ashram, embodying the light of buddhi or pure reason. 3. the light of the hierarchy as a centre of radiance in the planetary body and embodying the light which understanding of the pl

y him from the various centres in his own body and from the central point of energy in- 118- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust each particular centre employed. it is the central "jewel in the lotus" from which the initiate works, and these seven central focal points, these seven jewels, so-called, are the correspondence of the jewel in the egoic lotus. this means, therefore, that successful work "within the veils of maya" involves ever the use of the will aspect and the conscious employment of that quota of the shamballa force which the initiate is able to appropriate and to use because he has begun to work as a focussing agent of the spiritual triad and is no longer working as a soul or as a personality under soul control. this

sponsiveness to pure will we considered these five words in relation to the five initiations with which you are all so theoretically familiar. the word know, in relation to the initiate-consciousness, concerns the certainty of the initiate, and his profound conviction of the fact of the christ in the hearts it is at the same time coupled with a reaction which emanates from the sacrifice petals in the egoic lotus those petals which are composed of the will quality of the monad and relate the soul to the emanating monad. the first faint tremor of the impact of monadic "destiny (i know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on the physical plane who is

perception to seize upon and reflect upon a new and entirely foreign concept. this higher reflective process is to the disciple who is working in an ashram what aspiration is to the student upon the probationary path and the early stages of the path of discipleship. in the latter case, the aspirant's emotional body becomes responsive to the principle of buddhi, reaching him via the love petals of the egoic lotus; in the more exalted situation, the disciple becomes aware (for that is all it is) of the possibility of an impression reaching him from the cosmic astral plane, via monadic levels of awareness. note what i say simply the possibility for there is at this stage no assured recognition of this goal; it is an impression which is to the disciple preparing for one of the higher initiatio

e seven rays- volume v: the rays and the initiations copyright 1998 lucis trust sirius* the hierarchy* heart of the sun 3. as progress is made in the course of taking the higher initiations, it becomes apparent to the initiate that two major streams of energy enter our planetary life: a. a stream of energy coming from the cosmic mental plane and from that focal point which is to sanat kumara what the egoic lotus, the soul, is to the spiritual man; it carries the life principle of our planet and centres itself in shamballa. from there it is dispersed throughout all forms upon the planet and we call it life. it must be remembered that this life principle embodies or is impregnated with the will and purpose of that which overshadows sanat kumara as the soul overshadows the personality. b. a s

tion from the brain to the desired point of contact. to this trained alignment must eventually be added the building of the antahkarana and its subsequent use in a growing system of alignments. the antahkarana must be completed and direct contact must be established with the spiritual triad by the time the third initiation has been taken. then follows the fourth initiation with its destruction of the egoic, causal or soul body, owing to the complete fusion of soul and personality. the dual life of the disciple ends. the dual existence of the master i would have you note here the difference between the two headings. i refer in one place to the dual life of the disciple but in another to the dual existence of the master. that distinction is deliberate and intentional. the disciple lives in t

place: 1. from the physical to the vital or etheric body. this 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 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 cal

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, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this inter-linking and inter-relation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so inter-related that the soul and its mechanism of expression are a unity. a higher

is a purely arbitrary distinction of the lower analysing mind to call this stream of energy the sutratma, and another stream of energy the consciousness thread and a third stream of energy the creative thread. they are essentially, all three of them together, the antahkarana in process of forming. it is equally arbitrary to call the bridge which the disciple builds from the lower mental plane via the egoic, central vortex of force the antahkarana. but for purposes of comprehending study and practical experience, we will define the antahkarana as the extension of the threefold thread (hitherto woven unconsciously, through life experimentation and the response of consciousness to environment) through the process of projecting consciously the triple blended energies of the personality as they

nment) through the process of projecting consciously the triple blended energies of the personality as they are impulsed by the soul, across a gap in consciousness which has hitherto existed. two events can then occur: 1. the magnetic response of the spiritual triad (atma-buddhi-manas, which is the expression of the monad, is evoked. a triple stream of spiritual energy is slowly projected towards the egoic lotus and towards the lower man. 2. the personality then begins to bridge the gap which exists on its side between the manasic permanent atom and the mental unit, between the higher abstract mind and the lower mind. technically, and upon the path of discipleship, this bridge between the personality in its three aspects and the monad and its three aspects is called the antahkarana. this a

d not "difference" and would have you note this) between the two ways can be seen in the following listed comparisons: desire aspiration mind projection the 1st and 2nd initiations the 3rd and 4th initiations universal love and intuition universal will and mind the path of light the way of the higher evolution the point of contact the antahkarana or bridge the plan the purpose the three layers of the egoic petals the spiritual triad the hierarchy shamballa the master's ashram the council chamber the seven paths the seven paths in reality, you have here the two major approaches to god or to the divine whole, both merging at the time of the fifth initiation in the one way, which in itself combines all ways. forget not a statement which i have several times made, that the four minor rays must

r the three focal points of mental perception and activity, are to be found- 300- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 1. the lower concrete mind. this expresses itself most completely through the fifth ray of concrete science, reflecting the lower phase of the will aspect of divinity and summarising within itself all knowledge as well as the egoic memory. this lower concrete mind is related to the knowledge petals of the egoic lotus and is capable of pronounced soul illumination, proving eventually to be the searchlight of the soul. it can be brought under control through the processes of concentration. it is transient in time and space. through conscious, creative work, it can be related to the manasic permanent atom or to the ab

ntense mental activity; it necessitates the power to imagine and to visualise, plus a dramatic attempt to build the lighted way in mental substance. this mental substance is as we have seen of three qualities or natures, and the bridge of living light is a composite creation, having in it: 1. force, focussed and projected from the fused and blended forces of the personality. 2. energy, drawn from the egoic body by a conscious effort. 3. energy, abstracted from the spiritual triad. it is essentially, however, an activity of the integrated and dedicated personality. esotericists must not take the position that all they have to do is to await negatively some activity by the soul which will automatically take place after a certain measure of soul contact has been achieved, and that consequentl

en the case. when the individual antahkarana has been successfully started, and there is even a tenuous thread of living energy connecting the threefold personality and the spiritual triad, then the inflow of the will-energy becomes possible. this, in the early stages, can be most dangerous when not offset by the love energy of the soul. only one thread of the threefold antahkarana passes through the egoic lotus. the other two threads relate themselves directly with the triad, and hence eventually with the monad, the source of the triadal life. this is true of the individual and of humanity as a whole, and the effects of this alignment can be seen demonstrating in the world at this time. this rather unexpected responsive activity has necessitated much increased activity on the part of the

expressions of the causal body, are only effects of this monadic radiation. therefore, before the bridge can be truly built and "projected on the upward way, providing safe travelling for the pilgrim's weary feet (as the old commentary puts it, the disciple must begin to react in response to the closed lotus bud or jewel at the centre of the opened lotus. this he does when the sacrifice petals of the egoic lotus are assuming control in his life, when his knowledge is being transmuted into wisdom, and his love for the whole is growing; to these is being added the "power to renounce. these three egoic qualities when functioning with a measure of potency produce an increased activity at the very centre of soul life, the heart of the lotus. it should be remembered that the correspondences in t

MOTTA MARCELO THE COMMENTARIES OF AL

omes attuned to the aura of the milky way -the "orgone light" of wilhelm reich-the "kisses of the stars. or, if you prefer, to the body of nuit, which of course is omnipresent. any lower forms of energy exist in it) if the aspirant becomes attuned to "because; he may mistake the "dog syndrome" of cakkram malfunction for the "god syndrome" of higher cakkram awakening. he will identify himself with the egoic complex of the "black brethren "because" is the reflex, on a much lower plane, of the consciousness of hadit (hadit is, of course, perceived only by the awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all

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