This use of the creative imagination and the fruits of its endeavor will work out into the many fields of human art according to the ray of the creative artist. We must not forget that the artist is found on all rays; there is no particular ray which produces more artists than another. The form will apparently take spontaneous expression when the inner life of the artist is regulated, producing the outer organization of his life forms.

True creative art is a soul function; the primary task, therefore, of the artist is alignment, meditation and the focussing of his attention upon the world of meaning. This is followed by the attempt to express divine ideas in adequate forms, according to the innate capacity and the ray tendencies of the artist in any field which he may choose and which is for him the best medium for his endeavor. It is paralleled by the effort, constantly made upon the physical plane, to equip, instruct, and train the mechanism of brain and hand and voice through which the inspiration must flow, so that there may be right expression and a correct externalization of the inner reality.

The discipline involved is great and it is here that many artists fail. Their failure is based on various things – on a fear that the use of the mind will cripple endeavor, and that spontaneous creative art is, and must be primarily emotional and, intuitive, and must not be crippled and handicapped by too great an attention to mental training. It is based on inertia which finds creative work the line of least resistance and which seeks not to understand the way in which the inspiration comes, or how the externalization of the vision becomes possible, or the technique of the inner activities, but simply follows an impulse. Again it indicates an uneven, unbalanced development which results from the fact that, through specialization or focussed intense interest over a period of lives, there comes a capacity to make a soul contact along owe line of endeavor, but not the capacity to be in contact with the soul.

This is facilitated by the fact that the artist for many lives comes under the influence of one particular personality ray. Hence the occult paradox stated above, which warrants the attention of artists. Another factor upon which failure is often based is the supreme conceit and ambition of many artists. There is the ability to excel in some field and, in that one particular, to evidence greater capacity than the average man. But there is not the ability to live as a soul and the vaunted excellence is only in one direction. There is frequently no life discipline or self-control but instead there are flights of genius, stupendous achievement in the chosen line of art, and a life lived in contradiction to the divinity expressed through the artistic achievement.

The understanding of the significance and technique of genius is one of the tasks of the new psychology. Genius is ever the expression of the soul in some creative activity, thus revealing the world of meaning, of divinity, and hidden beauty which the phenomenal world usually veils but will some day indicate in truth.

[The  concept of "seven psychological tendencies of Deity" is related to the Theory/Fact of Seven fundamental Qualifications, or Qualities, which stem from the Fundamental Tone, or Synthesis--referred to as God. This fundamental Synthesis is apprehended within the limited field of the one stating the reference. Thus, for some, God may be defined by that Synthesis that is the Logos called Earth where the Gods are often Logoi called The Planets. In general, the God of world scriptures is probably that Synthesis represented by the radiant physical expression of the Solar Logos, or Sun. Following this scheme further, the implication is that the Sun also resolves within an even greater Synthesis.

Logos is here used to acknowledge the existence of a governing principle. Logos implicates order, which is apprehended by mind, which generates words and ratiocination. Logos for the Philosopher may be the God of the religionist, or the Physical Laws of the physicist, the Truth of the legalist, the Beauty of the artist, the Economy of the Economist. These fundamental delineations of synthesis may, in themselves, offer evidence of "seven psychological tendencies of Deity."  --CW]

We have spoken here of God in terms of Person, and we have used therefore the pronouns, He and His. Must it therefore be inferred that we are dealing with a stupendous Personality which we call God, and do we therefore belong to that school of thought which we call the anthropomorphic? The Buddhist teaching recognizes no God or Person. Is it, therefore, wrong from our point of view and approach, or is it right? Only an understanding of man as a divine expression in time and space can reveal this mystery.

Both schools of thoug ht are right and in no way contradict each other. In their synthesis and in their blending the truth as it really is can begin – aye, dimly – to appear. There is a God Transcendent Who “having pervaded the whole universe with a fragment of Himself” can still say: “I remain.” There is a God Immanent Whose life is the source of the activity, intelligence, growth and attractiveness of every form in all the kingdoms in nature. There is likewise in every human being a transcendent soul which, when the life cycle on earth has come and gone and when the period of manifestation is over, becomes again the unmanifest and the formless, and which can also say: “I remain.” In form and when in manifestation, the only way in which the human mind and brain can express its recognition of the conditioning divine life is to speak in terms of Person, of Individuality. Hence we speak of God as a Person, of His will, His nature and His form.

Behind the manifested universe, however, stands the formless One, That which is not an individual, being free from the limitations of individualized existence. Therefore the Buddhist is right when he emphasizes the non-individualized nature of Deity and refuses to personalize Divinity. The Father, Son and Holy Spirit of the Christian theology, embodying as they do the triplicities of all theologies, disappear also into the One when the period of manifestation is over. They remain as One, with quality and life untouched and undifferentiated, as they are when in manifestation.

An analogy to this appears when a man dies. Then his three aspects – mind or will, emotion or love, and physical appearance – vanish. There is then no person. Yet, if one accepts the fact of immortality, the conscious being remains; his quality and purpose and life are united with his undying soul. The outer form with its differentiations into a manifested trinity, has gone – never again to return in exactly the same form or expression in time and space.

The interplay of soul and mind produces the manifested universe, with all that is therein. When that interplay is persisting, either in God or in man, we use (for how else can we speak with clarity?) terms of human origin and therefore limiting, such is our present stage of enlightenment – or should we say, unenlightenment? Thus the idea of individuality, of personality, and of form is built up. When the interplay ceases and manifestation ends, such terms are no longer suitable; they have no meaning. Yet the undying one, whether God or man, persists.

Thus in human thought, preserved for us by the great Teacher of the East, the Buddha, we have the concept of the transcendent Deity, divorced from the triplicities, the dualities and the multiplicity of manifestation. There is but life, formless, freed from the individuality, unknown. In the teaching of the West, preserved for us and formulated for us by the Christ, the concept of God immanent is preserved, – God in us and in all forms. In the synthesis of the Eastern and the Western teachings, and in the merging of these two great schools of thought, something of the superlative Whole can be sensed – sensed merely – not known.

Singed by the tails of the Sun

I sailed swiftly toward dear Earth.

Whether falling or flying,

The landing was a start.

First shaking myself, I was glad to be alive.

Then looking aloft, I saw the faint tentacle of a bridge

Trailing toward me, anchoring in my head.

I felt found. I felt abandoned.

‘A Grand Canyon, indeed’

My words formed and trickled into consciousness

An engineering task demands: Impossible!, the retort

To substantiate this bridge from one side? Really?

Daring impossibility, I commenced among friends.

First stones, then fired bricks, then slender timbers

Concrete, iron post, lintel

Arch, truss, strand of tenuous steel

Polymer and Buckyball…

Equation, fiery launch, orbit…

Soon, the etheric fields will lend their platform.

The bridge assembles, beckoned, straining into unsupporting space.

Vanity, to be sure–and hubris.

Yet question persists: Who pulls the string?

A thousand deaths beckon. A million.

Nonetheless, another section is built.

‘At least there will be a culmination,’

Some say… someday: The Singing Solar Ray.

Ah, my friend (my lips smiled of their own accord.)

And what of the Sun’s Sun?

But, enough of this chatter!

It’s the bridge that first matters

And later matters less.

And, who knows?

As we progress, perhaps it will sustain itself

Both Mattering and not at all.

The souls who live but whose consciousness sleeps. These are the dormant human beings whose intelligence is of such a low order, and their awareness of themselves and of life is so dim and nebulous, that only the lowest forms of human existence come into this category. Racially, nationally, and tribally they do not exist as pure types, but occasionally such a person emerges in the slums of our great cities. They are like a “throw back” and never appear among what are called the natural savages, or the peasantry.

The souls who are simply aware of physical plane life and of sensation. These people are slow, inert. inarticulate, bewildered by their environment, but they are not bewildered, as are the more advanced and emotional types, by events. They have no sense of time or of purpose; they can seldom be trained along any mental line, and they very rarely exhibit skill in any direction. They can dig and carry, under direction; they eat, sleep and procreate, following the natural instincts of the animal body. Emotionally, however, they are asleep, and mentally they are totally unawakened. These too are relatively rare, though several thousands of them can be found upon our planet. They can be recognized through their complete incapacity to respond to emotional and mental training and culture.

The souls who are beginning to integrate and who are emotionally and psychically alive. In them, of course, the animal nature is awake and the desire nature is becoming rampant. These people are to be found in all races to a small extent, and a number of them can be found among the negroes, which race contains a large number of those who are today relatively children. These are child souls, and though the mental equipment is there and some of them can be trained to use it, the preponderance of the life emphasis is entirely upon physical activity as it is motivated by the desire for satisfaction of some kind, and by a shallow “wish-life” or desire nature, almost entirely oriented towards the physical life. These souls are the modern correspondences to the old Lemurian cultures.

The souls who are primarily emotional. The mind nature is not functioning strongly, and only rarely does it swing into activity, and the physical body is slipping steadily into the realm of the unconscious. In every race and nation there are millions of such souls in existence. They may be regarded as the modem Atlanteans.

Those souls who can now be classed as intelligent human beings, capable of mental application, if trained, and showing that they can think when need arises. They are still, nevertheless, predominantly emotional. They constitute the bulk of modern humanity at this time. They are the average citizens of our modem world, – good, well-intentioned, capable of intense emotional activity, with the feeling nature almost over-developed, and oscillating between the life of the senses and that of the mind. They swing between the poles of experience. Their lives are spent in an astral turmoil, but they have steadily increasing interludes wherein the mind can momentarily make itself felt, and thus at need effect important decisions. These are the nice good people, who are, nevertheless, largely controlled by the mass consciousness, because they are relatively unthinking. They can be regimented and standardized with facility by orthodox religion and [206] government, and are the “sheep” of the human family.

The souls who think, and who are minds. These are steadily increasing in number and gaining in power as our educational processes and our scientific discoveries bring results, and expand human awareness. They constitute the cream of the human family, and are the people who are achieving success in some department of human life. They are writers, artists, thinkers in various fields of human knowledge and aspiration, politicians, religious leaders, scientists, skilled workers and artisans, and all those who, though in the front rank, yet take ideas and propositions and work with them for the ultimate benefit of the human family. They are the world aspirants, and those who are beginning to get the ideal of service into their consciousness.

Those souls whose sense of awareness on the physical plane is now of such an order that they can pass on to the Probationary Path. They are the mystics, conscious of duality, torn between the pairs of opposites, but who are yet unable to rest until they are polarized in the soul. These are the sensitive, struggling people, who long for release from failure and from existence in the world today. Their mind natures are alive and active but they cannot yet control them as they should and the higher illumination remains as yet a joyous hope and final possibility.

Souls whose intelligence and love nature is becoming so awakened and integrated that they can begin to tread the Path of Discipleship. They are the practical mystics, or the occultists, of modern times.

The souls who are initiate into the mysteries of the kingdom of God. These are souls who are not only conscious of their vehicles of expression, the integrated personality, and conscious also of themselves as souls, but they know, past all controversy, that there is no such thing as “my soul and your soul,” but simply “the Soul”. They know this not only as a mental proposition, and as a sensed reality, but also as a fact in their own consciousness.

The souls who have achieved release from all the limitations of the form nature and who dwell eternally in the consciousness of the One Soul, withdrawn from identification with any aspiration of the form life, no matter how highly developed. They can and do use the form at will for the purposes of the general good. These are the Masters of Life, the perfected adepts.

It is true that a part of your inheritance issues from your Mother and your Father.

Parts also issue from your times.

However, the most important parts are your own.

Your main challenges, at root, are those that you have inherited from yourself.

The ways in which you meet these challenges are yours, and yours alone.

You are my daughters. I know, as a matter of fact, that–in spite of the chaotic swirl–you have a center of integrity.

I know that you harbor a Vision of the Future, even if that vision is remote and unseen.

I know that, bye and bye, you will respond to that vision.

• Discrimination
• Dispassion
• Discipline
• Decentralization

“Under an arch between two rooms, the seventh Magician stood. One room was full of light and life and power, of stillness which was purpose and a beauty which was space. The other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. The eyes of the Magician were fixed on chaos. He liked it not. His back was towards the room of vital stillness. He knew it not. The arch was tottering overhead…

He murmured in despair: ‘For ages I have stood and sought to solve the problem of this room; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. I sought to weave these colors into a dream of’ beauty, and to harmonize the many sounds. Achievement lacks. Naught but my failure can be seen. And yet I know there is a difference between that which I can see before my eyes and that which I begin to sense behind my back. What shall I do?’

Above the head of the Magician, and just behind his back, and yet within the room of ordered beauty, a magnet vast began to oscillate…It caused the revolution of the man, within the arch, which tottered to a future fall. The magnet turned him round until he faced the scene and room. unseen before…

Then through the center of his heart the magnet poured its force attractive. The magnet poured its force repulsive. It reduced the chaos until its forms no longer could be seen. Some aspects of a beauty, unrevealed before, emerged. And from the room a light shone forth and, by its powers and life, forced the Magician to move forward into light, and leave the arch of peril.”

• Discrimination
• Dispassion
• Discipline
• Decentralization

” ‘I love and live and love again,’ the frenzied Follower cried aloud, blinded by his desire for the teacher and the truth, but seeing naught but that which lay before his eyes. He wore on either side the blinding aids of every fanatic divine adventure. Only the long and narrow tunnel was his home and place of high endeavor. He had no vision except of that which was the space before his eyes. He had no scope for sight, – no height, no depth, ho wide extension. He had but room to go one way. He went that way alone, or dragging those who asked the way of him. He saw a vision, shifting as he moved, and taking varying form; each vision was to him the symbol of his highest dreams, the height of his desire.

He rushed along the tunnel, seeking that which lay ahead. He saw not much and only one thing at a time, – a person or a truth, a bible or his picture of his God, an appetite, a dream, but only one! Sometimes he gathered in his arms the vision that he saw, and found it naught. Sometimes, he reached the person whom he loved and found, instead of visioned beauty, a person like himself. And thus he tried. He wearied of his search; he whipped himself to effort new.

The opening dimmed its light. A shutter seemed to close. The vision he had seen no longer shone. The Follower stumbled in the dark. Life ended and the world of thought was lost…Pendent he seemed. He hung with naught below, before, behind, above. To him, naught was.

From deep within the temple of his heart, he heard a Word. It spoke with clarity and power: ‘Look, deep within, around on every hand. The light is everywhere, within thy heart, in Me, in all that breathes, in all that is. Destroy thy tunnel, which thou has for ages long constructed. Stand free, in custody of all the world.’ The Follower answered: ‘How shall I break my tunnel down? How can I find a way?’ No answer came…

Another pilgrim in the dark came up, and groping, found the Follower. ‘Lead me and others to the Light,’ he cried. The Follower found no words, no indication Leader, no formulas of truth, no forms or ceremonies. He found himself a leader, and drew others to the light, – the light that shone on every hand. He worked and struggled forward. His hand held others, and for their sake, he hid his shame, his fear, his hopelessness and his despair. He uttered words of surety and faith in life, and light and God, in love and understanding…

His tunnel disappeared. He noticed not its loss. Upon the playground of the world he stood with many fellow-players, wide to the light of day. In the far distance stood a mountain blue, and from its summit issued forth a voice which said: ‘Come forward to the mountain top and on its summit learn the invocation of a Savior.’ To this great task the Follower, now a leader, bent his energies. He still pursues this way…”

• Discrimination
• Dispassion
• Discipline
• Decentralization

“Deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. Outside the pyramid, the world of God established itself. The sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun. But in the pyramid, down in its dim laboratory, a Worker stood, toiling at work. His test tubes and his frail appliances he used with skill. In rows and rows, the retorts for fusing, and for blending, for crystallizing and for that which sought division, stood with their flaming fires. The heat was great. The toil severe…

Dim passages, in steady progress, led upward to the summit. There a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths…He worked and toiled. He struggled onwards toward his dream, the vision of an ultimate discovery. He sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest…In deep despair, he cried aloud unto the God he had forgot: ‘Give me the key. I alone can do no more good. Give me the key.’ Then silence reigned…

Through the opening on the summit of the pyramid, dropped from the blue of heaven, a key came down. It landed at the feet of the discouraged worker. The key was of pure gold; the shaft of light; upon the key a label, and writ in blue, these words: ‘Destroy that which thou has built and build anew. But only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. Build from the heights, and thus shew forth the value of the depths.’

The Worker then destroyed the objects of his previous toil, sparing three treasures which he knew were good, and upon which the light could shine. He struggled towards the chamber of the king. And still he struggles.”

• Discrimination
• Dispassion
• Discipline
• Decentralization

” ‘I take and mix and blend. I bring together that which I desire. I harmonize the whole.’

Thus spoke the Mixer, as he stood within his darkened chamber. ‘I realize the unseen beauty of the world. Color I know and sound I know. I hear the music of the spheres, and note on note and chord on chord, they speak their thought to me. The voices which I hear intrigue and draw me, and with the sources of these sounds I seek to work. I seek to paint and blend the pigments needed. I must create the music which will draw to me those who like the pictures which I make, the colors which I blend, the music which I can evoke. Me, they will therefore like, and me, they will adore…’

But crashing came a note of music, a chord of sound which drove the Mixer of sweet sounds to quiet. His sounds died out within the Sound and only the great chord of God was heard.

A flood of light poured in. His colors faded out. Around him naught but darkness could be seen, yet in the distance loomed the light of God. He stood between his nether darkness and the blinding light. His world in ruins lay around. His friends were gone. Instead of harmony, there was dissonance. Instead of beauty, there was found the darkness of the grave…

The voice then chanted forth these words: ‘Create again, my child, and build and paint and blend the tones of beauty, but this time for the world and not thyself.’ The Mixer started then his work anew and worked again.”

• Discrimination
• Dispassion
• Discipline
• Decentralization

“Surrounded by a multitude of threads, buried in folds and folds of woven goods, the Weaver sits. No Light can enter where he sits. By the light of a tiny candle, carried upon the summit of his head, he dimly sees. He gathers handful after handful of the threads and seeks to weave the carpet of his thoughts and dreams, his desires and his aims. His feet move steadily; his hands work swiftly; his voice, without cessation, chants the words: ‘I weave the pattern which I seek and like. The warp and woof is planned by my desire. I gather here a thread and here a color. I gather there another. I blend the colors and I mix and blend the threads. As yet I cannot see the pattern, but it will surely measure up to my desire.’

Loud voices, and a movement from outside the darkened chamber where the Weaver sits; they grow in volume and in power. A window breaks and, though the Weaver cries aloud, blinded by the sudden light, the sun shines in upon his woven carpet. Its ugliness is thus revealed…

A voice proclaims: ‘Look from out thy window, Weaver, and see the pattern in the skies, the model of the plan, the color and the beauty of the whole. Destroy the carpet which you have for ages wrought. It does not meet your need…Then weave again, Weaver. Weave in the light of day. Weave, as you see the plan.’ “

• Discrimination
• Dispassion
• Discipline
• Decentralization

“The Scholar knows the truth. All is revealed to him. Surrounded by his books, and sheltered in the world of thought, he burrows like a mole, and finds his way into the darkness; he arrives at knowledge of the world of natural things. His eye is closed. His eyes are opened wide. He dwells within his world in deep content.

Detail on detail enter into the content of his world of thought. He stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. The storehouse now is adequately full…Sudden a spade descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. Ruin arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. All is removed. The light of summer enters in and the darkened crannies of the mind see light…Naught is left but light, and that cannot be used. The eyes are blinded and the one eye seeth not as yet…

Slowly the eye of wisdom must be opened. Slowly the love of that which is the true, the beautiful and good must enter the dark passages of worldly thought. Slowly the torch of light, the fire of right must burn the garnered treasures of the past, yet show their basic usefulness…

The seven ways of light must wean away the attention of the Scholar from all that has been found and stored and used. This he repulses and finds his way into that Hall of Wisdom which is built upon a hill, and not deep under ground. Only the opened eye can find this way.”

• Discrimination
• Dispassion
• Discipline
• Decentralization

“The garden stands revealed. In ordered beauty live its flowers and trees. The murmur of the bees and insects on their winged flight is heard on every side. The air is rich with perfume. The colors riot to the blue of heaven…

The wind of God, His breath divine, sweeps through the garden…Low lie the flowers. Bending, the trees are devastated by the wind. Destruction of all beauty is followed by the rain. The sky is black. Ruin is seen. Then death…

Later, another garden! but the time seems far away. Call for a gardener. The gardener, the soul, responds. Call for the rain, the wind, the scorching sun. Call for the gardener. Then let the work go on. Ever destruction goes before the rule of beauty. Ruin precedes the real. The garden and the gardener must awake! The work proceeds.”

Everything is governed by some form of urgency towards satisfaction, and this is distinctive of man’s search at every stage of his development – whether it is the instinctual urge to self-preservation, which can be seen in the savage’s search for food or in the economic problems of the modern civilized man; whether it is the urge to self-reproduction and the satisfaction of that appetite which works out today in the complexity of the sex life of the race; whether it is the urge to be popular, loved and esteemed; whether it is the urge for [155] intellectual enjoyment and the mental appropriation of truth, or the deep-seated desire for heaven and rest which characterizes the Christian, or the aspiration for illumination which is the demand of the mystic, or the longing for identification with reality which is the “wish” of the occultist. All this is desire in some form or another, and by these urges humanity is governed and controlled; I would say most definitely controlled, for this is only a simple statement of the case.

It is this realization of man’s fundamental bias or controlling factor that lies behind the teaching given by the Buddha, and which is embodied in the Four Noble Truths of the Buddhist philosophy, which can be summarized as follows:

The Four Noble Truths

1. Existence in the phenomenal universe is inseparable from suffering and sorrow.
2. The cause of suffering is desire for existence in the phenomenal universe.
3. The cessation of suffering is attained by eradicating desire for phenomenal existence.
4. The Path to the cessation of suffering is the noble eightfold path.

It was the realization of the urgency of man’s need to be delivered from his own desire-nature which led Christ to emphasize the necessity to seek the good of one’s neighbor in contra-distinction to one’s own good, and to advise the life of service and self-sacrifice, of self-forgetfulness and love of all beings. Only in this way can man’s mind and “the eye of the heart” be turned away from one’s own needs and satisfaction to the deeper demands of the race itself.

Until a man stands upon the Path of Perfection, he cannot really grasp the imperative demand of his own soul for [156] release from the search for outer, material, tangible satisfaction, and from desire. It has been this demand which indicated the soul’s need to incarnate and to function, for a needed period, under the Law of Rebirth. As the work of purification proceeds upon the Path of Purification, this demand for release becomes stronger and clearer, and when the man steps out upon the Path of Discipleship, then the Law of Repulse can, for the first time, begin to control his reactions. This takes place unconsciously at first, but it becomes more potent and more consciously appreciated as the disciple takes one initiation after another, with increasingly pointed understanding

It is not our intention in this Treatise to deal with the development of the unevolved and undeveloped man in connection with these Laws of the Soul. I seek only to clear the way of the highly intelligent man, the aspirants of the world and the world disciples. The progress of the undeveloped and the average man can be covered by the following statements, taken sequentially and describing the stages of his progress under the promptings of desire:

• The urge to experience, to exist, and to satisfy the instinctual nature.
• Experience, grasping, existing, followed by renewed demand for more satisfying compliances of fate or destiny.
• Cycle after cycle of demand for satisfaction, a period of satisfaction of a temporary nature, and then further demands. This is the story of the race.
• Experience, steadily sought and pursued upon the three planes of human evolution.
• Then the same experience, but this time as an integrated personality.
• Demand met until satiety is reached, for in time all men do eventually achieve that which they demand.
• Then comes the demand for inner spiritual compliances, happiness and bliss. The “heaven wish” becomes powerful.
• A vague realization that two things are needed; purification and the power to choose aright, which is right discrimination.
• A vision of the pairs of opposites.
• The realization of the narrow path which leads between these pairs of opposites.
• Discipleship and the repulsing or repudiation (over a long period of time), of the not-self.

Such, briefly and inadequately stated, is the story of man as he searches for happiness, for joy and for bliss, or (expressing it in terms of realization) as he progresses from the life of the instincts to that of the intellect, and then from that intellectual apprehension to the stage of illumination and final identification with reality, when he is henceforth freed from the Great Illusion.

Two things determine the rapidity with which he can – upon the Path of Discipleship – bring the Law of Repulse into play. One is the quality of his motive. Only the desire to serve is adequate to bring about the necessary reorientation and subjection to the new technique of living. The other is his willingness, at all costs, to be obedient to the light which is in him and around him. Service and obedience are the great methods of release, and constitute the underlying causes which will bring the Law of Repulse into play, thus aiding the aspirant to attain the longed-for liberation. Service releases him from his own thought life and self determination. Obedience to his own soul integrates him into the larger whole, wherein his own desires and urges are negated in the interest of the wider life of humanity, and of God Himself. God is the Great Server and expresses His divine life through the Love of His heart for humanity.

Yet, when these simple truths are enunciated and we are urged to serve our brother and to obey our soul, it seems to us so familiar and so uninteresting that it can evoke but little response. If we were told that the following of a prescribed form of meditation, the practicing of a definite formula of breathing, and regular concentration upon a specific center would release us from the wheel of life and identify us with the spiritual self and its world of being, gladly and willingly and joyously would we follow out instructions. But when, in the terms of the occult science, we are told to serve and obey, we are not interested. Yet service is the mode, par excellence, for awakening the heart center, and obedience is equally potent in evoking the response of the two head centers to the impact of soul force, and unifying them into one field of soul recognition. So little do men understand the potency of their urges! If the urge to satisfy desire is the basic urge of the form life of man, the urge to serve is an equally basic urge of the soul in man. This is one of the most important statements in this section. It is as yet seldom satisfied. Indications of its presence are ever to be found, nevertheless, even in the most undesirable types of human beings; it is evoked in moments of high destiny, or immediate urgency, and of supreme difficulty. The heart of man is sound, but oft asleep.

Serve and obey! These are the watchwords of the disciple’s life. They have been distorted into terms of fanatical propaganda and have thus produced the formulas of philosophy and of religious theology; but these formulas do, at the same time, veil a truth. They have been presented to the consideration of man in terms of personality devotions and of obedience to Masters and leaders, instead of service of, and obedience to, the soul in all. The truth is, however, steadily emerging, and must inevitably triumph. Once the aspirant upon the Probationary Path has a vision of this: (no matter how slight it may be), then the law of desire which has governed him for ages will slowly and surely give place to the Law of Repulse, which will, in time, free him from the thralldom of not-self. It will lead him to those discriminations and that dispassionate attitude which is the hallmark of the man who is on his way to liberation.

Let us remember, however, that a discrimination which is based upon a determination to be free, and a dispassion which is the indication of a hard heart, will land the aspirant in the prison of a crystallized shell, which is far harder to break than the normal prison of the life of the average selfish man. This selfish spiritual desire is oft the major sin of so-called esotericists and must be carefully avoided. Therefore, he who is wise will apply himself to serve and obey.

It said that the Law of Repulse is the fourth law governing or controlling the life of the soul. Although it represents the energy of dissipation and dispersal, it is an aspect of the Law of Love.

It works through love and for the interest of the unit, – the form and the existence which finally repulses the form.

It is an aspect of one of the greatest cosmic laws, the Law of the Soul, which is the cosmic Law of Attraction, for that which is attracted in time is automatically and eventually repulsed by that which attracted it in the first instance.

The ancient symbol of the Angel with the flaming sword, who stands before the gate of Paradise to turn away those who seek the fancied security of that shelter and condition–This represents loving repulsion… The angel protects the unready aspirant (not the place which he seeks to enter) and safeguards him from the risks and perils of premature entry into knowledge.

• Seek due reward?
• Seek recognition?
• Seek some sort of conformance from those being served?
• Satisfy a bare need for stimulation-activity?
• Satisfy an appetite to change-things?
• Satisfy fashionability?
• Satisfy a fanatical desire to follow, obediently, in the footsteps of a Great Leader?
• Satisfy a desire for “spiritual perfection?”
• Have design to alleviate your personal discomfort with the presence of disease, ignorance, poverty?

It may be the case that such service as indicated above originate as functions of desire (solar plexus-sentimental feeling followed by physical response), to be later sublimated as functions of love (heart-true feeling followed by mental response).

Service: definition

The definition of this word is not easy. There has been too much attempt to define it from the angle of personality knowledge. Service can be briefly defined as the spontaneous effect of soul contact.

This contact is so definite and fixed that the life of the soul can pour through into the instrument which the soul must perforce use upon the physical plane. It is the manner whereby the nature of that soul can demonstrate in the world of human affairs. Service is not a quality or a performance; it is not an activity towards which people must strenuously strive, nor is it a method of world salvage.

This distinction must be clearly grasped, or else our whole attitude to this momentous demonstration of the success of the evolutionary process in humanity will be at fault.

Service is a life demonstration. It is a soul urge, and is as much an evolutionary impetus of the soul as the urge to self-preservation or to the reproduction of the species is a demonstration of the animal soul. This is a statement of importance. It is a soul instinct, if we may use such an inadequate expression and is, therefore, innate and peculiar to soul unfoldment. It is the outstanding characteristic of the soul, just as desire is the outstanding characteristic of the lower nature. It is group desire, just as in the lower nature it is personality desire. It is the urge to group good.

It cannot, therefore, be taught or imposed upon a person as a desirable evidence of aspiration, functioning from without and based upon a theory of service. It is simply the first real effect, evidenced upon the physical plane, of the fact that the soul is beginning to express itself in outer manifestation.

Neither theory nor aspiration will or can make a man a real server.

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Too much emphasis has been laid upon the process whereby the lower nature is to be subjugated to the higher Law of Service, and the idea of sacrifice, in its worst implications, has been developed. This idea emphasizes the necessary and inevitable clashing between the lower nature, working under its own laws, and the higher aspects as they work under the spiritual laws. Then the sacrifice of the lower to the higher assumes great proportions, and the word becomes quite suitable. There is sacrifice. There is suffering. There is a painful process of detachment. There is a long effort to let the life flow through, whilst steadily the personality throws up one barrier and obstruction after another. This stage and attitude we can view with sympathy and understanding, for there are those who have so much theory about service and its expression that they fail to serve and also fail to comprehend with understanding the period of pain which ever precedes enlarged service. Their theories block the way to true expression and shut the door on real comprehension. The mind element is too active.

When the personal lower self is subordinated to the higher rhythms and obedient to the new Law of Service, then the life of the soul will begin to flow through the man to others, and the effect in a man’s immediate family and group will be to demonstrate a real understanding and a true helpfulness. As the flow of life becomes stronger through use, the effect will spread out from the small surrounding family group to the neighborhood. A wider range of contacts becomes possible, until eventually (if several lives have been thus spent under the influence of the Law of Service) the effect of the out-pouring life may become nationwide and worldwide. But it will not be planned, nor will it be fought for, as an end in itself. It will be a natural expression of the soul’s life, taking form and direction according to a man’s ray and past life expression; it will be colored and ordered by environing conditions, – by time, by period, by race and age. It will be a living flow, and a spontaneous giving forth, and the life, power and love demonstrated, being sent forth from soul levels, will have a potent, attractive force upon the group units with which the disciple may come in contact in the three worlds of soul expression.

There are no other worlds wherein the soul may at this time thus express itself. Nothing can stop or arrest the potency of this life of natural, loving service, except in those cases wherein the personality gets in the way. Then service, as the Teachers on the inner side of life understand it, gets distorted and altered into busy-ness. It becomes changed into ambition, into an effort to make others serve as we think service should be rendered, and into a love of power which hinders true service instead of into love of our fellow men. There is a point of danger in every life when the theory of service is grasped, and the higher law is recognized; then the imitative quality of the personality, its monkey nature, and the eagerness of a high grade aspiration can easily mistake theory for reality, and the outer gestures of a life of service for the natural, spontaneous flow of soul life through its mechanism of expression.

The need for an increasing subtlety of discrimination is constant, and all dedicated students are urged to take stock of themselves at this time. They face a new cycle of service and must avail themselves of a new day of opportunity. There is a great need to stand in spiritual being; where there is this poised standing, there will be no need for others to incite one to service. Let the “Forces of Light” flow through, and the ranks of the world servers will be rapidly filled. Let the “Spirit of Peace” use the lower nature as an instrument, and there will be peace and harmony within the personal field of service. Let the “Spirit of Good Will” dominate our minds and there will be no room for the spirit of criticism and the spreading of destructive discussion. It is for this reason and in order to develop a group of servers who can work along true and spiritual lines, that there must be increasing emphasis upon the need for Harmlessness. Harmlessness prepares the way for the inflow of life; harmlessness dissipates the obstructions to the free outpouring of love; harmlessness is the key to the release of the lower nature from the grip of the world illusion and from the power of phenomenal existence. (AB)

When this point has been reached, the mechanism of suffering and the ability to register sensuous perception is transcended, and momentarily the man escapes on to the plane of unity. Here there is no pain, no sorrow, no rebellion and no suffering. When the living, vibrating antahkarana or bridge is built, this “way of escape” becomes the normal path of life. Escape from pain is then automatic, for the center of consciousness is elsewhere.

In the cases mentioned above, and where the antahkarana is not a consummated, established fact, the tiny thread of the partially constructed “way of escape”, under tremendous pressure and excitation, shoots forward like a quivering band of light, and momentarily touches the light that is the Self. Hence ecstasy and exaltation. But it does not last, and cannot be consciously recovered until the third initiation has been taken. After that the “way of escape” becomes the “way of daily livingness” (to translate inadequately the occult and ancient phrase). Then pain is steadily transcended, and the pairs of opposites – pleasure and pain – have no longer any hold over the disciple.

All this constitutes the theme of esoteric psychology and, when rightly understood, will explain

• The Saturnian influence in human life.
• The cessation of rebellion, of the ending of the Martian influence.
• The building of the antahkarana, which releases the man from the control of personality life.
• The evocation of the group consciousness.
• The consequent negation of pain and sorrow.
• Entrance into Nirvana, and the beginning of the real Way.

Within this simple formula there will be lesser differentiations and a seventh ray personality may have a first ray mental body, a fifth ray astral body, and a third ray physical body. The formula which would describe him would be

• Three, IV. 7. (1-5-3)

This, when interpreted, means

• Monad – third ray.
• Ego – fourth ray.
• Personality – seventh ray.
• Mental body – first ray.
• Astral body – fifth ray.
• Physical body – third ray.

Students may find it of value to study themselves and others in conformity with the above, and to establish their personal formulae. This should be done in conjunction with a consultation of their horoscopes. [NOTE: The horoscopy mentioned here has very little to do with the popular-personality horoscopy that dominates publication, personal speculation, and consultation, today.]

• The mental body expresses itself through the medium of the planet Saturn.
• The astral body expresses itself through the planet Mars.
• The physical body expresses itself through the planet Earth.

The potency of this Life is such that He requires three complete schemes – all three closely allied and interdependent – through which to express Himself. Uranus, Jupiter and Venus are similarly allied in order to manifest or express a great Life.

• Only three planetary schemes are aware of pain and sorrow as we understand those terms; none of them know it so well or feel it so much as does our planetary Logos.
• Pain and sorrow are the result of rebellion, and of divine discontent. The instinct to betterment, based on discontent, has necessarily involved the planetary temperament or attitude which recognizes the dualities.
• There is a stage to be reached in the human consciousness, where that which lies behind the dualities – the stage of essential oneness – can, and will be recognized.
• When this takes place, the consciousness of our humanity will then merge with that underlying consciousness of the whole, which recognizes no pain or sorrow and has, therefore, slipped out of the realization which predominantly governs the consciousness of the three great Lives in our solar system.
• It is this dimly sensed truth which lies behind the highest type of metaphysical thought, such as Christian Science, Unity, Divine Science, and the emphasis laid by Christianity and the esoteric schools upon the at-one-ment.

This instinct towards betterment through sacrifice is itself diverse.

• There is, first of all, the instinct towards individual betterment, which leads to selfishness, to a grasping, and to an orientation of the materially-minded towards material possessions.
• There is, secondly, the instinct towards an ameliorating of the conditions of other people, first from a selfish motive (the avoiding of personal distress at the sight of suffering), and secondly, through pure, disinterested service, which is a quality of the soul.
• There is, finally, the active application and the complete sacrifice of the lower separated self through the power to “stand in spiritual being” which necessarily infers that one has reached that state of consciousness which transcends what may be called, symbolically the “Earth, Saturn and Mars” state of consciousness.

But the lesson needs to be learned (and it is the lesson which man is now engaged in learning) that death as the human consciousness understands it, pain and sorrow, loss and disaster, joy and distress, are only such because man, as yet, identifies himself with the life of the form and not with the life and consciousness of the soul, the solar angel, whose awareness is potentially that of the planetary Deity, Whose greater awareness (in His turn) is potentially that of the solar Deity. The moment a man identifies himself with his soul and not with his form, then he understands the meaning of the Law of Sacrifice; he is spontaneously governed by it; and he is one who will with deliberate intent choose to die. But there is no pain, no sorrow, and no real death involved.

This is the mystery of illusion and glamour. From these two imprisoning factors all World Saviors are free. They are not deceived. It is well, in passing, to point out here that in the New Age, we shall enlarge our concept of this term World Savior. At present we apply it predominantly to those souls who emerge upon the teaching ray, the second or Christ ray. They enact the drama of salvation. But this is an error, due to the overpowering emotional glamour of the Piscean Age. This astral influence has its roots in the past Atlantean civilization, which preceded ours. In that age, the astral body was the subject of attention. Much that happens today, and which may develop, has its roots in that aspect of energy. Seeds sown at that time are now brought to flower. This is very good and necessary, even if distressing in experience.

But the World Saviors must be recognized as coming forth to serve the race, with sacrifice of some kind along many lines and in many forms. They may be great rulers, or dictators, politicians, statesmen, scientists and artists. Their work is the work of salvage, of restitution, or renovation and revelation, and, through the sacrifice of themselves, they accomplish it. As such, they must be recognized for what they are. Now they are misunderstood, misinterpreted, and judged by their mistakes more than by their aims. But they are dedicated souls. They rescue; they lift; they integrate; they illumine; and the net result of their work, from the angle of ultimate history, is good.

The sacrifice of the solar angels brought the fourth kingdom in nature into being. The “returning nirvanis” (as they are called in esoteric literature), with deliberation and full understanding, took human bodies in order to raise those lower forms of life nearer to the goal. These were and are ourselves. The “Lords of Knowledge and Compassion and of ceaseless persevering Devotion” (who are ourselves) chose to die in order that lesser lives might live, and this sacrifice has made possible the evolution of the indwelling consciousness of Deity. This consciousness, having worked its way through the subhuman kingdoms in nature, needed the activity of the solar angels to make further progress possible. Herein lies

• Our service to God, through sacrifice and death;
• Our service to other souls, through deliberate self-sacrificing purpose;
• Our service to other forms of life in other kingdoms.

All this involves the death and sacrifice of a Son of God, a solar angel, for, from the angle of Deity, descent into matter, manifestation through form, the taking of a body, extension of consciousness through the process of incarnation, are all occultly considered to be death. But the angels “chose to die, and in dying, lived.” Through their sacrifice, matter is lifted up into Heaven. It is this theme which fills the pages of The Secret Doctrine, and which is discussed in greater elaboration in A Treatise on Cosmic Fire. The sacrifice of the angels, the death of the Sons of God, the immolation of the mystic Christ, the crucifixion in time and space of all living entities, called souls – this is the theme of those books. This is the mystery hinted at in the world of Scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and so arrives at the realization of that supreme sacrifice which he made with deliberation in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of other souls, in order to hasten their progress towards their goal. Then comes a life wherein, in some form or another, he portrays or works out within himself, but also before the watching world, that great symbolic drama which we call The Sacrifice of a World Savior. This is the theme of the historical romance of all those great Sons of God who down the ages, have arrived at an understanding of the significance of the divine purpose of God, of the Word incarnated through a planet, of those solar angels who are themselves, the Word incarnate through a human form. Whether they enact this drama, as did the Christ, so as to present to man the symbolism of death and sacrifice, or whether they enact this drama, as did the Buddha, so as to demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested Sons of God, the Christ and the Buddha), the theme remains the same, – the death of that which is lower in order to release that which is higher, or – on a larger scale – the death of that which is higher in the order and scale of being, in order to release that which is lower.

Two sets of principles are to be found controlling human life:

• the selfish and the unselfish,
• the individual good and the group good,
• the objective goal and the subjective goal,
• the material incentive and the spiritual impulse,
• national patriotism and the world ideal,
• separative religious belief and the federation of religions,
• and all the many massed dualities which simply indicate the realism of people who are personalities (integrated and separative) or of souls (aligned and group-conscious).

Stages of Detachment:

• dispassion
• discrimination
• detachment

Mature Stages of Detachment:

• The more-mature individual learns to relinquish the fruits or gains of service and learns to serve without attachment to results, to means, to persons or to praise.
• All that has been acquired through age-long struggle and strife, through pain and pleasure, through disaster and satisfied desire, and all that the wheel of life, which has turned ceaselessly, has brought into the possession of the soul – All has to be relinquished. (Here, one becomes increasingly disinterested in the means and life of one’s historic Persona).
• Capacity to relinquish not only its tie and its gain through contact with the personal self, but it has most definitely to relinquish its tie with other personal selves. Capacity to know and to meet other people only on the plane of the soul–or, if you will–on the plane of the universal, on vision, beauty, goodness, and truth. This is especially difficult for husbands and wives, devotees, co-workers, and parent relationships with respect to their children as “other personal selves.”
  • Capacity to relinquish or sacrifice the age-old tendency to criticize and adjust another’s work, and thus preserve the inner group integrity.
  • Capacity to relinquish or sacrifice the sense of responsibility for the actions of others, and particularly of co-workers. See that your own activity measures up to theirs, and in the joy of struggle and on the way of service the differences will disappear and the general good will be achieved.
  • Capacity to relinquish the pride of mind which sees its way and its interpretations to be correct and true, and others’ false and wrong. This is the way of separation.

Stages of Appropriation:

In considering the processes of appropriation, the following phrases should be studied, as they throw a light upon the various stages from different angles:

1. The stage of concretization and materialization. The soul takes to itself what it needs and desires for form building.
2. The stage of incarnation, taken at this time blindly.
3. The period wherein satisfaction of the desires is the major goal. These range all the way from physical desire and its satisfaction to a general and undefined desire for release.
4. The processes, in detail, of appropriating
   • A body or bodies. (Physical birth, emotional birth, mental birth–CW), A sheath or sheaths, A vehicle or vehicles, A form or forms.
5. Immersion in darkness. This was the result of desire. The darkness of ignorance was chosen and man started, through desire, to work his way from darkness to light, from ignorance to knowledge, from the unreal to the Real… It is an elucidation of the Way of Relinquishment.
6. The Path of outgoing in order to possess.
7. Selfishness, the major characteristic of the self in relation to, and identified with, the not-self.
8. Love of possession, the prostitution of spiritual love.
9. Acquisitiveness, the illusion of material need.
10. The period called in the Bible, that of “riotous living” on the part of the Prodigal Son.
11. The application and use of energy for personal, selfish intent.
12. Personality life, with all that is therein implied, – ambition, selfish purpose, etc.
13. Attachment to the seen, the known, and the familiar, external, objective forms.
14. The stage wherein thought forms are built, at first ignorantly, and then with deliberate selfishness.
15. The period of engrossment in the things of the kingdom of earth.

Stages of Detachment:

1. The stage of spiritualisation and of de-materialization. The soul functions with the purpose of liberation before it, and not of further physical plane experience.
2. The relinquishment of form life.
3. The period wherein satiety is experienced; the desires have been so dominant and so often satisfied that they no longer attract.
4. The process, in detail, of liberation from:
   • A body or bodies.
   • A sheath or sheaths.
   • A vehicle or vehicles.
   • A form or forms.
5. Emergence into light, a symbolic way of expressing the reverse of immersion in darkness.
6. The Path of Return, motivated by the wish to appropriate nothing for the separated self. The beginning of group consciousness and of group work.
7. Selflessness, the major characteristic of the Soul or Self.
8. Freedom from the desire to possess, freedom from acquisitiveness, and therefore the state of desirelessness.
9. The establishing of the sense of reality as the ruling principle of the life.
10. The return of the Prodigal Son to the Father’s home.
11. The application and use of energy for group purpose and in cooperation with the Plan for the whole.
12. The life of the soul with all that is implied in that phrase.
13. Love of God in contradistinction to love of self.
14. Attachment to the unseen, the true, the subjective and the Real, which is only possible when there has been detachment from the seen, the false, the objective and the unreal.
15. Complete liberation from the control of the lower mind.
16. The period wherein the center of interest is the kingdom of God and of the soul.
17. Reality. Formlessness. God.

What we are engaged in is the development of those qualities and virtues which will “clear our vision”, because they produce the purification of the vehicles so that the real significance of divinity can begin to emerge in our consciousness.

Supernormal powers are, of themselves, no evidence of divinity at all.

Great exponents of evil can perform the same miracles and demonstrate the same capacity to create and to transcend the normal faculties of man. These powers are inherent in the creative aspect of Divinity, the third or matter aspect, and are linked to an intelligent understanding of matter and to the power of the mind to dominate substance. This power is, therefore, neither divine nor non-divine. It is a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated Son of God, functioning as a World Savior or Christ, and by those Beings who are on the path of destruction, and who are called (by those who know no better) Black Magicians, Evil Forces and Devils.

1. Appropriation of the physical sheath. This takes place between the fourth and seventh year, when the soul, hitherto overshadowing, takes possession of the physical vehicle.
2. A crisis during adolescence, wherein the soul appropriates the astral vehicle. This crisis is not recognized by the general public and is only dimly sensed, from its evidenced temporary abnormalities, by the average psychologist. They do not recognize the cause but only the effects.
3. A similar crisis between the twenty-first and twenty-fifth years, wherein the mind vehicle is appropriated. The man should then begin to respond to egoic influences, and in the case of the advanced man, he frequently does.
4. A crisis between the thirty-fifth and forty-second years, wherein conscious contact with the soul is established; the threefold personality then begins to respond, as a unit, to soul impulse.
5. For the remaining years of life, there should be an increasingly strong relationship between the soul and its vehicles, leading to another crisis between the fifty-sixth or the sixty-third years. According to that crisis will depend the future usefulness of the person and whether the ego continues to use the vehicles on into old age, or whether there is a gradual withdrawal of the indwelling entity.

1. Black magic, or the use of magical powers for selfish ends,
2. The power to “sit upon the fence” till the selfish values emerge,
3. Disorder and chaos, through misunderstanding of the Plan,
4. The wrong use of speech to bring about chosed objectives,
5. Untruth,
6. Sex magic. The selfish perversion of soul powers,

leading to (Integrating Personality):

1. White magic, the use of soul powers for spiritual ends;
2. The identification of oneself with reality;
3. Right order through right magic;
4. Power to cooperate with the Whole;
5. Understanding of the Plan;
6. The magical work of interpretation;
7. Manifestation of divinity.

Keynote: Culmination of Soul Infusion.

• The two are one. Naught more remains to grasp. The Word is manifest. The work is seen complete. The Whole is visioned. The magic work is wrought. Again the two are one. The Plan is served. No word need then be said.

1. Violence,
2. Fanaticism,
3. Willful adherence to an ideal,
4. Short sighted blindness,
5. Militarism and a tendency to make trouble with others and with groups,
6. The power to see no point except one’s own,
7. Suspicion of people’s motives,
8. Rapid reaction to glamour and illusion,
9. Emotional devotion and bewildered idealism,
10. Vibratory activity between the pairs of opposites.
11. Intense capacity to be personal and emphasize personalities,

leading to (Integrating Personality):

• Directed, inclusive idealism;
• Steadiness of perception through the expansion of consciousness;
• Reaction to, and sympathy with, the point of view of others;
• Willingness to see the work of other people progress along their chosen lines;
• The choosing of the middle way;
• Peace and not war;
• The good of the Whole and not the part.

Keynote: Culmination of Soul Infusion.

• The trumpet call goes forth: ‘The warfare is no more. The battle ends. The glamour and the clouds have disappeared. The light and glory of the Day is here. That light reveals the Plan. The Whole is with us now. The purpose is revealed. With all I have, I serve that Plan.’

1. The energy of ignorance,
2. Criticism,
3. The power to rationalize and destroy,
4. Mental separation,
5. Desire for knowledge. This leads to material activity,
6. Detailed analysis,
7. Intense materialism and temporarily the negation of Deity,
8. Intensification of the power to isolate,
9. The implications of wrong emphasis,
10. Distorted views of truth,
11. Mental devotion to form and form activity
12. Theology,

leading to (Integrating Personality):

1. A knowledge of reality;
2. The realization of the soul and its potentialities;
3. Power to recognize and contact the Angel of the Presence;
4. Sensitivity to Deity, to light and to wisdom;
5. Spiritual and mental devotion;
6. the power to take initiation. (This is a point of real importance.)

Keynote: Culmination of Soul Infusion.

• The Voice that speaks within the silence can be heard: ‘The power that reaches from the highest point has reached the lowest. The Plan can now be known. The Whole can stand revealed. The love that stretches from the heart, the life that issues forth from God, have served the Plan. The mind that gathers all with wisdom into the boundaries of the Plan has reached the outer limits of the sphere of God’s activity. That power informs my life. That love inspires my heart. That mind enlightens all my world. I therefore serve the Plan.’

1. Confused combat,
2. The realization of that which is high and that which is low,
3. The darkness which precedes form expression,
4. The veiling of the intuition,
5. The sensing of in harmony, and cooperation with the part and not the whole,
6. Identification with humanity, the fourth Creative Hierarchy,
7. Undue recognition of that which is produced by speech,
8. Abnormal sensitivity to that which is the Not-Self,
9. Constant points of crisis,

leading to Personality Integration:

1. Unity and harmony;
2. The evocation of the intuition;
3. Right judgment and pure reason;
4. The wisdom which works through the Angel of the Presence.

Keynote: Culmination of Soul Infusion.

• The Voice goes forth: ‘Harmony is restored and the beauty of the Lord of Love shines forth. Such is the Plan. Thus is the Whole revealed. The higher and the lower meet; form and the formless merge and blend, and know themselves as one. In harmony with all united souls, I serve the Plan.’