Compilation “Karma” (from the Alice Bailey books)

Essential extract from page 100 of this compilation

(EH 275) 5. That the main causes of all disease are two in nature:

a. They are to be found, first of all, in the stimulation or the nonstimulation of the centres. This simply implies the overactivity or the underactivity of [Page 275] any centre in any part of the body. Where the flow of energy is commensurate to the demands of the physical body at any particular stage of development, then there will be relative freedom from disease.

b. They are to be found, secondly, in the karmic effect of the three planetary diseases: Cancer, Tuberculosis, Syphilitic diseases. Some day medicine will realise that behind every single disease (irrespective of the results of accident or war) lie these three main tendencies in the human body. This is a basic and important statement.

6. That the etheric body is a focussing point for all the interior energies of the body, and therefore the energy transmitted will not be pure vital energy or simple planetary prana (this is a crucial point-the chakras should or rather will eventually transmit only pure vital energy or simply planetary prana) but will be qualified by forces coming from the astral or the emotional apparatus, from the mind or from the soul body. These "qualifications of force," indicating as they do the karma of the individual, are in the last analysis the major conditioning forces. They indicate the point of development of the individual and the areas of control in his personality. They therefore indicate the state of his karma. This lifts the whole subject of medicine into the psychological field and posits the entire problem of karmic effects and of ray types.

(CF 946) It will, therefore, be apparent to the student how intricate this subject is and how truly each man is the outcome of force of some kind—egoic primarily, but also [Page 946] planetary, and even systemic. Yet withal, no man is ever put into circumstances which are insurmountable, once he has reached the point where he has intelligently put himself on the side of evolution, or of God. Prior to that he may, and will, be driven by the gales of circumstance; the press of group and racial karma will force him into situations necessary for the process of awakening him to his own innate possibilities……….

(HIS 187) 2. The Path of Magnetic Work. (and 5^th Ray Monads)

Those who do the work of wielding forces, or electrical magnetism for the use of the Great Ones on all the planes, pass to this Path. They wield the elemental formative energy, manipulating matter of every density and vibration. [Page 187] Great waves of ideas and surging currents of public opinion on astral levels, as well as on the higher levels where the Great Ones work, are manipulated by them. A large number of fifth ray people, those who have the Ray of Concrete Knowledge for their monadic ray, pass to this line of endeavour. The inherent quality in the type of the monad settles usually the line of activity. The karma of the fifth ray is one of the factors which produces this. These monads work with Fohat, and must, to the end of the greater manvantara. They have their eventual position on the cosmic mental plane, but as yet the capacity for abstract thought is so little developed that it is impossible for us to comprehend the significance of this expression.

(HIS 191) 7. The Path of Absolute Sonship.

This Sonship is a correspondence on the highest plane to that grade of discipleship which we call "Son of the Master." [Page 191] It is the Sonship to a Being higher than our Logos, of whom we may not speak. It is the great controlling Path of Karma. The Lipika Lords are on this Path, and all who are fitted for that line of work, and who are close to the Logos in a personal intimate sense, pass to the Path of absolute Sonship. It is the Path of the special intimates of the Logos, and into Their hands He has put the working out of karma in the solar system. They know His wishes, His will and His aim, and to Them He entrusts the carrying out of His behests. This group, associated with the Logos, forms a special group linked to a still higher Logos.

Some major revelations re the Law of Karma are revealed at the 2^nd initiation

(HIS 170) At the second initiation "the secret of the sea" is unfolded to him, and through this revelation two subjects of profound [Page 170] interest become clarified to his inner vision. They are:—

a. The mystery of the astral light.

b. The law of karma.

He is, after this, in a position to do two things, without which he cannot work off that which hinders, and thus achieve liberation; he can read the akashic records and ascertain the past, thereby enabling himself to work intelligently in the present, and he can begin to balance his karma, to work off his obligations, and to understand how karma in the three worlds can be negated. The relation of that hierarchy of spiritual beings who are connected with the law of karma as it affects man is demonstrated to him, and he knows with first-hand knowledge that the lords of karma are no myth, or symbolical units, but are highly intelligent entities who wield the law for the benefit of humanity, and thus enable men to become fully self-conscious and self -reliant in the occult sense, and to become creators through perfected knowledge.

(HIS 69) Disciples are taught in groups in the Master's ashram, or classroom, at night, if in incarnation. Apart from these regular gatherings, in order to receive direct teaching from the Master, a disciple (for some specific reason) may be called to the Master's study for a private interview. This occurs when a Master wishes to see a disciple for commendation, warning, or to decide if initiation is desirable. The major part of a disciple's tuition is left in the hands of some initiate or more advanced disciple, who watches over his younger brother, and is responsible to the Master for his progress, handing in regular reports. Karma is largely the arbiter of this relation.

Precipitating Karma or intelligent initiating of new Karma

(DINAII 736) You are facing changes in your life. I would here point out to you that changes in the life of a pledged disciple can be due to two main causes: the working out of karma which is unavoidable but which presents opportunity, or it can be due to the free choice and free decision, involving direct initiating activity on the part of the disciple; these decisions can be carried out or avoided according to his own planning. This line of activity has, therefore, little to do with precipitating karma but is concerned with intelligent initiating of new karma which will, in its turn, produce its inevitable effects later. I call this to your attention, my brother, because you are reaching the point in your career as a soul where you can consciously engineer situations and conditions which are not effects or results but are the commencement of new cycles. It is a momentous time in the soul's progress when conscious decisions can be made with due appreciation of consequences.

I am also referring to this because you are meditating steps (are you not, my brother?) which will produce effective change. I seek to have you ponder upon the responsibility involved and know with clarity your motive. Lives of indecision come wherein the man balances back and forth between decision and indecision, arriving apparently at no action. They are lives of apparent futility but nevertheless of great value. Needless to point out that such incarnations are frequently lived under the sun-sign of Libra or have Libra as the rising sign. Prior to that particular life, the man has had little difficulty. He is conditioned by precipitating karma and at the same time experiences little difficulty in arriving at decisions, because his choices and aims will be motivated by the personality and determined by the lower self. Later, after a life or lives of balancing, the die is cast and the period of inactivity and of indecision ends and the soul begins to determine action; karma then comes under the processes of conscious transmutation. Motives become purified [Page 737] and objectives shift from those of personality ambition to the spiritual goals of humanity.

I would ask you (in order to help you to see clearly and so be of greater service to others) to make a study this winter of the Law of Karma. Read the books upon the subject but take not too seriously their deductions. Gather out of that which I have written all the information you can find concerning this theme. And, my brother, having done so, you will then arrange that material in its right and spiritual order and significance, and at the same time reduce your ideas to written form for your own clarification and the helping of your brothers. This teaching has a group significance.

You have there six months' work in meditation. It will involve the practical relation of man to karma, individual life to the mass life as it flows through him, and life also as it actuates the group to life and as it expresses itself through nations and through humanity as a whole.

The Chela within the Aura (who is preparing the Chela in the Light for the stage of Accepted Discipleship) teaches the Chela in the Light how to consciously face three types of Karma by thought impression

(DINAI 726) In the mastering of the task of karmic adjustment, the guiding disciple is governed by certain requirements. He must ascertain just what karma must be worked out by the aspirant in his charge, during this incarnation. He must then induce him to add to this established karma, what I might call "freeing karma." This is a part of the forcing process to which those who choose the more difficult way of initiation must subject themselves, voluntarily and by free choice. The disciple seeks to do certain things in this connection, referring here to the chela in the Light:

1. He works off unavoidable karma as intelligently and consciously as possible.

2. He takes on some karma which ordinarily would be precipitated in some later life.

3. He begins to shoulder some of the general karma of humanity, thus increasing his own load of karma.

4. He begins to work with and to comprehend something of planetary karma, though as yet he undertakes no responsibility in this connection. Only after the third initiation does he consciously and as an individual cooperate with the karmic responsibility of the planetary Logos.

I would here like to point out that I am referring to good karma as well as bad. It is the task of the helping disciple to guide the chela in the Light so that he does adjust his karma. This the senior disciple does by thought impression. All karma, when consciously faced, is precipitated by the power of thought; this is perhaps the major lesson which the senior disciple has to teach the neophyte. In this way the latter is aided to see "in the light" which falls upon his way, and the disciple who is preparing him for the stage of accepted discipleship is in constant touch with the Master. Thus a triangular relationship is set up which is of occult value.

(DINAI 268) Let nothing and no one remove you from your achieved inner poise. Yet turn not your back on aught of joy or happiness which may come your way and that may increase your efficiency in the work—the place wherein your soul, your karma and your link with my group have placed you.

If the chela in the Light is truly in earnest and is consciously developing the higher sensitivity, this stage can be relatively short. Two lives sometimes are sufficient to cover [page 727] this period. The chela in the Light is one who treads the way of what is called "the lesser revelation"—lesser because it is concerned with the revelation of that which must be done in the personality life; it is not the way of the higher revelation of divinity and its nature. It is the revelation of that which is already manifested and not of what must be manifested. Ponder on this. The searchlight of the soul reveals faults in character, limitations in expression and inadequacies in conduct. These must be intelligently corrected. In the symbolic charts which the guiding disciple presents to the Master twice a year, the effort made along these lines is indicated, not the results; it is effort which counts. The results will be inevitable and commensurate with the effort. When these charts (three in number) are geometrically related and superimposed one upon the other, they indicate a definite ray pattern. Then the Master can gauge the rate and type of development and can determine the time for authorising the senior disciple to recommend the stage of accepted discipleship. When the demand of the aspirant, the guiding disciple's recommendation, the karmic condition and the note which the Master registers coincide in time, then the third stage is reached.

(DINAI 772) Such is human integration today that it is not possible for any person or groups of people to isolate themselves away from [page 772] human activities and human welfare. Nor is a negative attitude adequate to the solution of the present world crisis. Those who refuse to share in the world karma and pain will find their entire progress inevitably slowed down, for they will have put themselves outside the great tide of spiritual force now sweeping in regenerating streams throughout the world of men.

(DINAII 481) What are the factors which He has to consider and which are potent enough to negate much of His effort (as has been the case in this group), and which frequently condition a disciple to such an extent that he takes no definite steps to meet ashramic requirements, even when, technically and theoretically, he admits responsibility? Let me tell you one or two of these for your guidance and the guidance of the group:

1. The karma of the disciple. Of this, the disciple knows little and the Master much; with that karma He may not interfere, because growth and development eventuate as the disciple meets the inevitability of events, [Page 481] accepts his karma and works to offset it, actuated by right motive. Let me illustrate. The Master knows that it is the destiny of, and within the capacity of, a disciple to carry out a certain piece of work and thus to serve humanity in a particular manner. He knows also that it is His duty to bring the disciple to the point of comprehension and to aid him in the accurate performance of this duty. But as He considers the disciple's karma, He finds that mortal disease will, in a few years' time, lay the mechanism of accomplishment low and prevent both effort and accomplishment. He therefore refrains from an educational process which would otherwise be obligatory upon Him.

(DINAII 482) 4. An over-enthusiastic nature. This induces the disciple to rush wildly forward in an effort to accomplish the indicated task, to prove to the Master his staunch determination, and to his fellow members in the Ashram his great usefulness. This enthusiasm can wreck designated projects, shorten the life of the disciple, and thus interfere with his karma and make him a source of amusement and concern to his group.

All these factors, and several others still more subtle, have to be taken into account by a Master, as well as the age, the background and the time cycles of the disciple.

(DINAI 447) Your mental body is on the fourth Ray of Harmony through Conflict, and hence the pattern of your life has been what it has. With you, however, the major expression of this activity should be in relation to those with whom you have to work in your chosen field of life service; the harmony achieved is the resolution of the conflict in the lives of those around you who are in process of adjustment to life. The conflicts within yourself are understood by you and can be rapidly resolved. It is the effect of your mental body upon others that I would seek to have you most definitely consider. Upon the probationary path, the forces of man's lower nature and their interior interplay is of paramount importance; he must learn to know himself. On the path of discipleship, these same forces must be studied in relation to those with whom destiny, karma and vocational choice has thrown the disciple. On the path of initiation, these same forces are used in conscious cooperation with the Plan, and with adequate skill in action, due to the lessons learnt on the earlier stages of the path.

(DINAI 451) I, a member of the Hierarchy who necessarily knows more than you do, tell you today that humanity as a whole (distributed over the entire planet) has endured already its full quota of karma and that what may come now of grief, sorrow and pain is that which may prove too much. Just as there is a point in the life of the individual where he can stand no more but lapses into unconsciousness, loses his reason, or dies, so it can be equally true of mankind as a whole……

(DINAI 517) You have not failed, my brother. I repeat this to you: You have not failed, and I know whereof I speak. Those of us who function with full vision on the inner side of life see the equipment and the karma, the struggle and the destiny in a way that is not possible to you…..

(DINAI 714) It might be said that the preface to the Master's interest falls into four parts and it is only when all four are found present together and simultaneously that this happens:

1. The aspirational intent of the man upon the physical plane suddenly succeeds in enabling him to make a soul [page 714] contact. The moment that that takes place the light in the head is momentarily intensified.

2. The karmic agitation of the man's life becomes greatly increased and—apart from his own individual karma—he, for the first time, consciously takes part in and shoulders a part of the karma of his group. This dual karmic undertaking sets up a veritable vortex of force in the group aura. This attracts hierarchical attention.

(DINAI 720) As far as these aspirants are concerned, the one thing which the Masters are endeavouring to bring about is the stimulation of the flame of the spirit in them so that they may set the world on fire. The fires of judgment and of substance, of karma and its vehicle, matter, are raging in the world at this time. Fire must be countered by fire, as well you know, and to stop the raging inferno of fire which is today devastating the world, the fire of spirit must be opposed, distributed and effectively used by the disciples of the Masters.

(DINAI 304) I can indicate to you the line of activity by which you can best aid in this group activity, and this is the development of telepathic rapport. It was for that latent capacity in you that you were originally asked to be a member of the initial group of disciples. Though your karma and circumstances at [Page 304] that time temporarily militated against that happening (and your action then was entirely right) that in no way negates your latent capacity.

(DINAI 307) This dual life embraces the world of inner relationships and of recognised subjective attitudes, but it also embraces the life of outer service and of those relationships which you have assumed as your physical plane dharma. Clear vision as to these outer relations in the world of professional activity, of friendships and of family relations is a necessary requirement in treading the Path, and until a disciple sees these relations in their true and right proportions, his mind is frequently disturbed and his service handicapped. I give you here a hint. Every link that one makes on earth does not necessarily entail the recognition of a soul link. We make new and fresh links and start new lines of karma and of dharma. One of the first things that a disciple has to learn is right judgment as to the relative soul age of his associates. He soon discovers that these vary. He learns then to recognise those whose wisdom and knowledge surpass his own, to cooperate with those who stand with him upon the Path and to work for those whom he can help, but whose evolutionary status is not on an equality with his own. The ordered pattern of his life can then take on definite forms and he can begin to work with intelligence.

(DINAI 319) You have now come back to your own group and to the one to which you were originally assigned, and for that I am glad though—with the rest of you—I deplore the cause. The glamour in which R.V.B. is involved is thick and at present impenetrable, but the primary reason for his leaving all his responsibilities and deserting his group brothers and his post, has been the need for certain personality adjustments and the righting of a serious mistake he made two lives ago. When he has worked through his karma and has achieved release from a certain thraldom, he will again proceed upon his way. In the meantime, his co-disciples will stand with silent faithfulness behind him, leaving him entirely free and yet ready, when the true freedom comes, to again recognise the outer as well as the inner relationship.

(DINAI 349) 5. Do you believe that a man's karma must inevitably lead always towards physical healing in this particular incarnation?

(DINAI 396) D.H.B. has been through the fire. His tests and difficulties have been greater, fiercer and deeper than any that have come to the other group members. Pressure incident to his home karma, frustrations coming from his environment, misunderstandings of differing kinds, basic bad health at all times, plus the serious accident of the immediate past, loneliness, pain and clouds of recognised glamour have sought to engulf him. They cannot do so. This he also knows and is coming through.

(DINAI 417) You are in a position, my brother, both from karma and the present world condition, to be able to give considerable time to the service of your fellowmen and to the helping of aspirants in your environment……

(DINAI 189) You have been asking yourself on what grounds have you been chosen out of the many possible aspirants to do this particular work? Partly for karmic reasons, my brother—a karma that has touched mine at various points, and partly because the inner light has been fanned to a flame by your faithful adherence to the ordained duty.

(DINAI 101) They need the staunch support of all Their disciples, the steadfast love, the loyal attitude, the unquestioning response to human need which will enable Them to carry more easily the heavy burden which human karma has laid upon Them and which They carry voluntarily.

(DINAI 64) The Lords of Form work entirely on and from the lower levels of the mental plane and with the energy of knowledge. The love aspect of the soul itself is inactive and, therefore, from the angle and vision of the Great White Lodge, motives are wrong and the objectives are selfish ones. This is true both of individuals and groups. Forget not that these Lords of Form are souls of great age and unique blindness. But that later, in some far distant cycle, and when karma has worked upon them and the Great Law has exacted full payment for all wrong done, that they too will begin to develop the love aspect and to transmute their motives.

(DINAI 5) I will teach you. Whether or not you profit by the teaching is entirely your own affair; that is something that the disciples of the New Age need to learn. There is no such thing as occult obedience as usually taught by the current occult schools. In the olden days in the East, the Master exacted from His disciple that implicit obedience which actually made the Master responsible and placed upon His shoulders the destiny or the karma of the disciple. That condition no longer holds good. The intellectual principle in the individual is now too much developed to warrant this type of expectancy. Therefore, this condition no longer holds good. In the coming New Age, the Master is responsible for the offering of opportunity and for the right enunciation of the truth but for no more than that.

(DON 64) It might be of interest here if we continued our study by a consideration of some of the countries and their governing signs. This would be a practical though necessarily a most debatable point. It is not related in any way to the geographical position of these countries but to the destiny (future) and karma (past) of humanity itself as it differentiates itself into nationalities, living at one period of time upon certain territories and so constituting that amalgamation of forms which we call nations or races. Basically and fundamentally the souls, informing these nations or races, remain detached from identification with them until such time as such souls can function on earth.

(DINAII 82) This new year of 1949 is a peculiarly momentous one from the angle of spiritual values. Last year was one of decision—as public affairs have demonstrated—decisions which were not always sound and which infringed the principle of right human relations. It was a year of decision for the Hierarchy as well as for many world leaders, both secular and spiritual. The disciples of the world were under great and peculiar strain, many of them working off and handling severe personal karma, and some of them descending into the very depths of realisation—depths where world iniquity and world sorrow confronted them and world issues were made very clear to them. It was therefore a year of peculiar testing and trial, and the more advanced the disciple the greater has been his problem, involving as it has done both personal and world problems. The load upon them has been heavy.

(DINAII 91) 1. A Master, in choosing the personnel of His Ashram, is Himself governed by certain unavoidable factors……

b. The fact of karmic relationship. Many of those who have been given the opportunity to work with me have had some relationship with me over past lives and—because of certain activities—have warranted the opportunity to work in a still closer relationship. This they prove by working off karma. Such were H.S.D. and S.S.P., neither of whom has completely failed.

(DINAII 103) In the coming cycle of service, however, you will not have the association that you have had during this life with A.A.B. and F.B., who will then be working in the Ashrams of their own Masters, as will also F.C.D. and R.S.U. Do not infer from the above statement that contact and mutual interplay in world service will not then be present; it will. The union of all the Ashrams under the spiritual Plan is complete and the interlocking relationships will be increasingly present. But neither of these four people will be working in my Ashram and for this I would have you prepare. Remember nevertheless [Page 103] that personal karmas have been established and are based upon many unexpected relationships, and there is much personal karma in this group of over fifty people; this was necessarily so; otherwise little personal relationships would have been possible, which may present a difficult point for you to understand.

(DINAII 189) Meditation VII . . . The Cross . . . Spiritual Position

It is an occult truism to say that the disciple is crucified upon the Fixed Cross of the Heavens. This he is prepared always to accept, for he knows from bitter experience how true it is; he lives in the recognition that the life of the disciple is hard and its exigencies are inescapable. Curiously enough, a good deal of this recognition is based upon an unconscious and unrealised self-pity. To offset this unrecognised habit of thought, this meditation is intended to teach the disciple to create—with deliberate intention—his own cross, and in this manner do away with his idea (again unrealised) that the cross is the result of his point in evolution, that it is imposed upon him by astrological conditions, and that through it the Lords of Karma work, exacting from him the full price for all past misdeeds. This, in reality, is not so.

By the time a man is admitted into an Ashram he has already worked off a very great deal of his karma, both good and bad, and is now ready to build his own cross upon which he takes his stand—with his hands stretched out in blessing. That is the idea underlying this seventh meditation on the vertical and the horizontal position of the practising disciple. In this meditation you therefore have:

(DINAII 209) 3. Shamballa, with its life and intention focussed in the Council Chamber of the great Lord, Sanat Kumara. Here is known and embodied the Purpose of the planetary Logos under the meditative impression of the group which knows His will and which wields the Law of Synthesis. In the hands of this august Council, the Law of Karma finds adequate planetary guidance; this does not refer to the law as it affects the individual human being because of such individuals the Council Members have no knowledge, for the reason that They think and meditate only in terms of the Whole; but They know the nature of planetary karma and of its delayed or rapid application, according to transient planetary indications. The great Wheel of Life, with its passing manifestations and its recurring civilisations, is directed by Them; the manifesting kingdoms in nature, great cyclic expressions of life, are controlled by Them, and all this is produced through the potency of Their creative meditation which impresses the needed inspiration (another phrase for the breath of life itself) upon the Nirmanakayas and through Them upon the spiritual Hierarchy…….

(DINAII 213) ……..All these desires, longings, wishes, visions and dreams are the "ingredients" of the focussed meditation which they will some day know; they are the first results which produce success in the three worlds, and which lead [Page 213] eventually to an integrated personality, ready to appreciate the higher aspects of meditation when concentration upon worldly material success and benefits has proved no longer appealing. That which they have, through meditative concentration, succeeded in creating (and all men, under the Law of Karma, create their own world) no longer satisfies; their meditation then shifts into the creation of higher things, into the world of spiritual values and of that which we cover by the unsuccessful and inadequate term of "heaven."

(DINAII 219) The world is thereby greatly enriched, and the whole human family is transiting out of a pronounced cycle of karma yoga into the required cycle of raja yoga, from unthinking activity into a period of illumined mind control. It is a mental illumination which is brought about by the meditative and the reflective activity of humanity as a whole, and this is carried forward under the guidance of the New Group of World Servers, working under hierarchical impression.

(DINAII 287) The initiate, on his tiny scale, must learn to function also as a saviour, and thus express the Law of Sacrifice through the medium of the developed, pure, reasoning will, and not simply from that of impulsive love and its activity. Here lies a basic distinction. Sacrifice must not be regarded as a "giving-up," but rather as a "taking-over." It has a mysterious relation to the Law of Karma, but on [Page 287] such high levels that only the advanced initiate can grasp it.

(DINAII 306) Therefore, they are not easy to grasp and interpret, because it is only the activity of the intuition which will enable you to understand and move forward into the new impulsive causal area. Difficult though this task may be (and, my brother, is), it is of major importance to disciples in training for initiation, because it will steadily tend to facilitate their entry into the world of causes and their emergence from the world of effects. You can see also from this that this formula is related to the Law of Karma; in fact, in the ancient records from which these formulas are taken, Formula IV has the symbol of one of the four Lords of Karma at the four corners of this square or oblong design. This formula is sometimes called that of "the Sun upon the Square." I have no more to say anent this theme at this time or about this formula in this Instruction. All that I am giving you is intended to be suggestive and to develop in you the power to use the interpretive sense—one of the new senses as far as experience and experiment are concerned, but which is latent in every man.

The Ashram and the Hierarchy are not under the Law of Karma

(DINAII 312) What we are dealing with here, in connection with initiate training, is the impending realisation for which any opening cycle attests its waiting, and for the new truths and the expanded spiritual presentations which it is the destiny of the initiate to bring to the people. You will note that I choose the word "destiny" in preference to the word "karma" because in this type of work the initiate is working and practising and progressing under a Law of Destiny. This law affects the Ashram and the Hierarchy as a whole, and neither [Page 312] is under the Law of Karma, as usually understood. This Law of Destiny has been brought into being since the foundation of the Hierarchy on Earth; it is the result of the pledged and united dedication to service which is the outstanding note of the united Ashrams. It is therefore a sevenfold law, for it takes on the seven colours of the seven rays, the seven qualities, modes and methods, techniques and energy expressions of all the seven rays…….

(DINAII 322) Again here (if you could but see it) you have an illustration of the processes and interaction of Invocation and Evocation and of the establishing of a triple relation between an inner reality and the outer man, the disciple on his own plane; you have an evocative activity of so potent a nature that it produces corresponding exoteric attitudes and expressions. In reality, you have here a phase of the working of the Law of Cause and Effect, demonstrated in a most illustrative manner. As the Law of Karma makes its presence felt upon the outer physical plane, you have the evidence before your eyes of the three stages of Penetration, Polarisation and Precipitation. At the same time, on the inner planes, and because of the existence of the inner reality, you have the three corresponding stages of Advancing Light, Right Direction, Impact. You have here also an indication of the close interrelation of the outer and the inner, producing a condition wherein the disciple creates a situation analogous to the phase—the long phase—of his creation of karma and its final precipitation in (so-called) "critical" disaster in his physical plane life.

(DINAII 323) ……Curiously enough, in these three you have—symbolically and factually given you—expression of the three exoteric stages:

1. Penetration, the descending and circulatory nature of energy.

2. Polarisation, the effect upon this energy of the polarised will.

3. Precipitation, through the focussed intent and the directed impulse of the Monad.

The next sequential revelation will be that of creativity, the world of thoughtforms and the desire which each human being and humanity as a whole have created, and (note this well) the setting in motion by humanity and in relation to its own destiny, the Law of Cause and Effect, or of Karma.

(DINAII 339) Oft I have said to you that time is the sequence of the states of consciousness, as registered by the human brain. It is therefore a physical event. Behind this definition, however, lies a real or true time of which the initiate becomes increasingly aware. The great Law of Karma has received little attention from the standpoint of time; yet it is that which determines the sequence of evolution, of evolutionary progress, the period of karmic recognitions, and the conclusion of a karmic cycle.

The ordinary teaching on Karma (particularly as to the time element) has been terribly prostituted by the purely selfish rendering given to it by those early theosophical teachers who misunderstood and misinterpreted what H.P.B. said. They had little chance to do much else than relate it to individual affairs, if they were going to familiarise the public with the concept, but they nevertheless did much harm with their puerile setting of times and seasons, and their attempt to take to themselves the mysterious functions of a Lord of Karma. It is always difficult to convey any true concept of Karma, because it predominantly concerns cycles and the sequence of world events. There is much to be done in relating time and conscious recognition together.

In this connection, initiation might be defined as embodying three recognitions:

a. A recognition of the end of a cycle of happenings, i.e., retrospection.

b. The recognition of the appearance of an eventual yet imminent cycle, i.e., prevision.

[Page 340]

c. An acceptance of initiation or a recognition of its occurrence, i.e., the present attitude.

Here you have, in relation to the initiate, a situation which includes past, present and future, and—in this presentation of the Eternal Now to the attentive eyes and heart of the initiate—you have what is, for him, at his particular point of initiatory unfoldment, the consummation of all vision or visions. This tends to definite progress; it obliterates what is usually understood by Karma; it initiates new and spiritual causes which—in their turn—magnetically project the initiate onward until (at the sixth initiation) he "no longer needs incentive, for vision is incentive and the pull of the spiritual magnetism upon our planetary life." Thus it may be occultly expressed.

For the initiate (at this great stage of experience), Karma ends. By this I mean that Karma—as the ordinary student understands it—is no longer effective. Neither good Karma, resulting in a sense of bliss, nor bad Karma, resulting in a sense of penalty and related to a conviction of sin, as the Christian theology so dreadfully miscalls it), has any longer the slightest hold upon him. Manifestation and the Law of Cause and Effect are related; where manifestation exists, there this great Law—governing substance and innate in matter—must control and must condition form. The Master, however, stands free, endowed with the Christ-consciousness. He then wields this Law, but is not wielded by it. Such is the reward of following the vision: first of all, the mystical vision; then later, the vision of predetermined choice, of Plan and of cosmic opportunity.

(DINAII 349) 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 pure reason are all brought into alignment with the Lords of Karma in a direct relationship and as signifying the ending of karma in the three worlds, who can foretell the nature of the ensuing revelation? It is alignment that holds the clue or the key to all these deeply spiritual events.

(DINAII 350) They have also to undertake to see that that Plan becomes a factual expression upon the physical plane and a part of the recognised consciousness of humanity as a whole. This, being a relatively new unfoldment, has not yet made the necessary headway, largely owing to the planetary Karma and the appalling situation with which humanity has confronted itself. I would have you here note my phrasing.

(DINAII 365) Formula 4 . . . Transition from chaos to ordered Beauty. Relation of the world of effects and the world of meaning. Then relation to the world of causes. The nature of karma. Progressive evolutionary creation.

(DINAII 367) Earlier I said that "the next sequential revelation will be that of creativity, of the world of thoughtforms which humanity as a whole has created and the setting in motion—by humanity and in relation to its own destiny—of the Law of Cause and Effect or Karma. This will take us back into the very night of time and demonstrate the hope of the present era."

(DINAII 401) his may be partially true of the first two initiations (the Sirian initiations of the threshold), but all the remaining initiations involve the whole man and "three periodical vehi

cles," producing a steady fusion of these three, an increasing reaction to the Light of the World, and an ability to register in the physical brain (if the initiate is functioning through karma, decision or service in the physical body) that which is undergone; in this registration process the third eye is acutely involved. From the time of the third initiation this third eye is subjected to training and begins to function in the two following ways:

(DINAII 451) Your problem is now concerned with this point of attainment. Is the high water mark reached a temporary one, preliminary to a still higher attainment, or have you—for this life—set your pace and can proceed no faster? Disciples, such [Page 451] as you, need to learn that this type of decision indicates no choice between right and wrong, or between progress or non-progress. It is simply a decision, specifically related to timing. Such a decision calls for assessment, for recognition of presented opportunity in both karma and service, and for discreet decisions in relation to your activities upon the Path.

(DINAII 464) I am not telling your co-disciples whether you are on this side of the separating veil or not. I am not informing them whether you have crossed the "bridge of light," to which I referred in my last communication to you. You need their [Page 464] protective love, no matter whether you are here or there; the turmoil on the other side is so great—as great as the turmoil on the physical plane. Whether you are in the body or out of the body, you are therefore peculiarly vulnerable, because, my brother (as I have told you oft during the past years), your intense sensitivity has complicated your life problem. Your karma ... holds you back from that complete freedom and liberation which you deeply desire. Only those who have achieved freedom can return to that group with immunity and helpfulness in their hands—the group from which they have been freed.

(DINAII 467) It is not my intention, my beloved brother, to give you any personal instructions at this time. Those given you during the past three years still need consideration, assimilation and factual demonstration. I simply take, at this time, those needed inner steps which are permitted to the Master of any Ashram in order to draw you into a very close relation to myself and to the group. Such a definite and close relation [Page 467] produces healing and strengthening; it also permits of such a clear vision that the picture unfolds as a unity and the past is seen freed from karma. This sentence may mean much to you, if subjected to the inner insight, or it may mean little. It is, however, of major significance to you personally, and to no one else in this group.

(DINAII 493) I write to you as a soul and not as a personality and would ask you to study the implications of that attitude which I hold towards you. For the remainder of your life there should be a close application to the establishing of the gained soul contact and the training of the inner attentive man to catch the communications of the soul, plus the dedicated will to forget all personality applications in the meeting of surrounding need—as far as you can in your own country and allied nations. This may come to you as a surprising statement but at the close of the war, the period of rebuilding and the establishing of right human relations may (I do not say it will, for the constant element of freewill must enter in) force each disciple to work in those places where earlier effort, the ties of karma and national heritage, and inclination [Page 493] determine his personal allegiance. This will be true for you too but only time will indicate whether you work with close relationship or from a distance—the first being preferable, if possible. I ask you simply to hold these possibilities in mind, to avoid fanatical conclusions, and to be prepared to work where the opportunity confronts you.

(DINAII 538) This whole question of spheres of influence is one upon which you need to ponder. It is closely related to the problem of the aura and its esoteric circumference; it concerns the "sound" of a disciple's life and the nature and quality of the radiations which emanate from the "place where he stands." It is tied to the whole theme of orientation and of spiritual location and to the magnetic effects of the at-one-ing of soul and personality. The problem of radiation and of magnetic influence is apt to be viewed from the one-sided point of view of the disciple who considers the results of his radiation and of his magnetism upon those he contacts. There is however another point of view; these qualities—inevitable [Page 538] and inescapable—lie behind the entire theme of karma. They draw to the disciple that which can hinder him as well as aid him; his aura—which is a combination of radiations, energies and arranged forces—can repel the good or attract the bad, and vice versa; it can determine—through the contacts made and the relationships set up—the trend of the disciple's life. It is one of the main factors in the presentation of choices, and I would have you think on this.

As I write this instruction I would call your attention to the subject of karma. There comes ever in the life of a disciple and in the soul's experience some one particular life wherein the Law of Cause and Effect assumes importance in the consciousness. From that life and that moment, the disciple begins to deal with karma, consciously and definitely. He learns to recognise it when events and happenings come which require understanding and which evoke questioning; he begins to study the quality of his radiation as a karmic agent, and therefore he becomes the maker and constructor, in a new and important sense, of his own destiny and future. His reactions to life and circumstances cease to be simply emotional in nature and become deliberately dictated by conscious observation; they then have in them a significant quality of preparation which is absent from the life of the average man. For the remainder of this life, therefore, I would ask you to carry the theme of karmic decision and of preparation for the future ever in your consciousness; I would ask you always to take action with as full an understanding of the probable following effects as you can manage to achieve, and to make a real effort to study the Law of Consequence and Compensation.

You are perhaps wondering at this time why I am thus emphasising a somewhat cold and difficult consideration. My reason is as follows: During your past life you have five times made certain definite decisions. By means of these decisions you have directed your energies in some one specific direction. You have thereby short-circuited these energies in another direction and you have brought by your action other lives than your own within your range of influence. I am going to suggest that you take each of these five points of crisis, if I [Page 539] may call them so, and (for your own aiding and help) analyse them, define accurately to yourself the conditioning motives which impelled you to action, measure the nature of the consequent results as they worked out in your life, and gauge these results in such a manner that you come to a realisation as to whether they were good enough to warrant the choice you made. I would ask you to see where causes for encouragement or regret may lie and thus, my brother, arrive at a clear comprehension of yourself as a directing agent.

(DINAII 540) He can no more help creating in some form or another than he can help living. After all, my brother—returning to the original comments in this instruction—karma is ever the source of physical plane creation, happenings and events; it is the instrument of the soul in producing a personality.

We come now to the recognition that (where you are concerned) three words are of major importance, if you are to take what is for you your next spiritual step forward, karmically considered. These three words are: Karma, Radiation, Creation. For the remainder of this life you must earnestly aim at a closer relation to me and to my Ashram, for that is your karma. Fundamentally, nothing can interfere with this karma except the time equation, and you can therefore make this closer contact either with rapidity or slowness. It is the time factor which lies within the scope of your decision and it is in relation to time that you must do some careful thinking. That which will impel you to make a closer contact with your ashramic group will be an intensification of your radiation. A disciple is not drawn into a close rapport with the Ashram by the magnetic, radiatory power of the Ashram alone. Disciples need to grasp the fact that they, themselves, have to draw the Ashram to them, symbolically speaking, by the potency of their own magnetic radiation. It is necessary, therefore, that you intensify your radiation and that you carefully bear in mind that, as your karma carries you towards hierarchical contact, and as your radiation produces its individual effect upon the ashramic group, the consequent display of creativity must and will lie along the line of personality fulfilment and the meeting of deep-seated desire. Therefore, search your motives and the nature of your desires.

For years, my brother, I have sought to help you. You are in my Ashram, though you are not as yet in the inner circle; you belong to a group of brothers who—along with you—are struggling earnestly for spiritual fulfilment and who have been clearly told that their karma has brought them into the ranks of accepted discipleship and who are preparing for the next step ahead of them—the taking of an initiation. Each [Page 541] of you, in his own place, is facing this initiatory process. I might add that every member of the Hierarchy, from Christ down to the disciple who is preparing for the second initiation, is standing in the knowledge that initiation in some degree must be taken and may not be ignored or denied. Will you understand me, my brother, if I say to you: Take this consciousness into your thinking and let this idea or knowledge condition all your activities. Say to yourself each morning before you go forth to the duties of the day: "I am preparing to move forward upon the Path of Initiation." Let this affirmed realisation show itself forth in the quality of your daily activities.

Love more, my brother. You only deeply love two or three people; let that limited love be the seed which will produce the flowering forth of a loving spirit. Disciples need to remember that love brings all earthly karma to an end. Love induces that radiation which invokes and evokes not only the heart of God but the heart of humanity also. Love is the cause of all creation and the sustaining factor in all living.

Rght attitude allows the karma to take care of itself

(DINAII 558) It is, my brother, a source of satisfaction to me to have you functioning again as a recognised member of my group of chelas. You and I knew always that the link was indissoluble and that the interlude of interior work and the period wherein you worked out karma (engendered many years ago) was both needed and fruitful. It is of great value to the soul when the personality consciously recognises the activity of karma and adheres to the complete working out of the effects of earlier relationships so that to that relation the word "finis" can be written. Disciples should remember that when a karmic relation has been recognised upon the physical plane and the needed action has been taken, two possibilities are presented, according to whether the karma entailed was temporary or the relation enduring. One possibility is that spiritual identification takes place and the relation can then never be broken, or the transaction ends in an entirely correct manner by the cessation for all time of the relationship. These periods of decision and adjustment are most difficult, but curiously enough, when the disciple interiorly holds the right attitude (even if bewildered) the decision is seldom his. Life, circumstance, events or people take care of the situation and—holding on to his soul—the disciple stands steady until the problem or relationship disappears.

(DINAII 652) Your spiritual life has deepened during this past year and your light within the Ashram shines brighter. I think that it is only fair to tell you this for your encouragement. The loneliness of your life warrants at times my endorsing any spiritual confidence of which you may be possessed. Disciples need to learn sometimes that their spiritual status is not always [Page 562] evocative of a life of violent outward activity. For such as you, with the handicap of a frail body and the limitations of karma, the place of triumph has to be exactly where you stand and within the circumference of a somewhat limited physical sphere. There—with no outer stimulation—the disciple himself, alone, becomes a focal point of power. His influence can then reach out to points unexpected and oft unknown to him. Frequently, prior to a definite step forward of a pronounced kind which is not due simply to a normal progress of a persistent aspirant, the soul of the disciple forces him into a quiet place where he has both the inclination and the time to deepen, to integrate more consciously into the Ashram, and to focus with definite intention upon work in mental matter, under clear, inner impression. Such is now your opportunity.

(DINAII 578) It seems to me that so oft I have to say this year to hard-pressed chelas: The way has been difficult. But so it is, and your way in life has been no exception. Great waves of karmic impact have beaten upon our Earth—that little ship adrift in time and space and sailing the great ocean of the cosmos. The Lords of Karma have looked towards our planet. Energy follows thought and that, my brother, is all that karma is—the impact of directed energy upon the Earth, upon the kingdoms in nature, upon man and upon the individual disciple. Much of this karma, especially now, is not individual in purpose, nor is it generated in any way by the individuals affected by it, be it an individual disciple, or an ordinary human being. It is largely incident at this time to the karma of the One in Whom we live and move and have our being. It is primarily also in the sphere of Shamballa, and has small relation in the first instance to humanity at all. This means but little to you, I realise. This karma working out in Shamballa has, however, led to the vitalising of the activities of certain "will-full" men; they have loosed great evil upon the Earth. But this karma will also produce the stimulation of goodwill, and thus lasting good will offset temporary evil. This must not be forgotten.

(DINAII 585) For you, this present life has two factors of prime importance: the working off and termination of karma in relation to some people, and secondly, the attainment of the control of your sixth ray astral body. You entered life as a disciple upon the verge of acceptance and upon the periphery of the Ashram, even though your consciousness registered it not; you will enter your next incarnation having advanced in discipleship, and will rapidly achieve consciousness of the fact. For the remainder of this life there is for you a beautifying of all experience, the conscious rendering of that service to others which obliterates karma, the widening of your point of view, particularly in the realm of healing, where you are as yet still somewhat controlled by your sixth ray idealism, and the increasing admission of your second ray energy so as to control your organising personality. Does this seem what you call a "tall order," my brother? Forgive my use of slang, but it is oft curiously descriptive. If you study carefully what I say you will see that you are already doing all these things and that all that I am asking is an intensification of present action.

(DINAII 602) It is usually only in the brain (not in the mind) that racial reactions and racial vibrations make their presence felt. The brain cells, the atomic lives of the brain organism, respond to the racial brain and thus condition physical plane activity. A conflict is then apt to take place between the mind and the brain as in your case, but brain-responsive habits are apt to remain powerful for a long time and hence the problem. I am explaining, my brother, as you can shift the emphasis if you so desire and become entirely unconscious of racial control and racial karma. At present you seldom forget it and it conditions you unduly. Will you please not misunderstand me here if I say that once you relinquish that emphasis, the integration of the personality will be complete and you will be ready for a major step onwards.

(DINAII 607) If you were now transferred into the Ashram of K.H., it would necessitate too much expenditure of protective force on the part of K.H. in order to prevent the disruption of some of the atoms of your body, to offset a too rapid purification of the cells of the physical body, to stem a too direct stimulation of the centres in the etheric body, and a consequent arresting of the work you are doing—and doing so well. Your personal karma still demands that you stay where you are—and I still need your aid, my brother.

Second: This particular group of disciples in my Ashram, with which you are and will be affiliated, needs your help and service. That is another phase of karma (this time the karma of a pledged disciple) which you have assumed. The years have proved your staying power, your unswerving devotion and your stable love for your co-workers. All that is still needed and will be increasingly required. An understanding heart and a steady application to the work to be done are great attributes, and speaking esoterically, both I and your group brothers "know where to find you." The part that you have to play will slowly emerge and become clear to your mind and you, I know, will meet requirements as they arise.

(DINAII 640) The energy which governs the physical body emanates from that aspect or integrated aspects where lies the focus of consciousness. Perfect health will come, therefore, when the focus of consciousness is permanently in the soul. This is not possible for any of you at present because of the point in evolution and because of the mass relation and the mass karma, superimposed upon the individual karma.

(DINAII 644) There are many types of crisis in the lives of all aspirants, but in the case of those who are pledged disciples there are always two major crises in their lives: There is first of all the crisis of opportunity and its wise recognition. At some time, every disciple is faced with some determining choice which leads eventually to the distinctive nature of his life service. This usually takes place between the ages of twenty-five and forty, usually around the age of thirty-five. I refer not here to the choice which every able bodied and sane man has to take when he determines his life work, his place of living and his life associates. I refer to a free choice made when these other lesser choices have been made. Such a choice came to you in your earlier years. This crisis of opportunity relates ever to life service. This is true in spite of karma or environing conditions. It is not a choice of the personality, based upon expedient or earthly motives, necessity or anything else. It is a choice based upon the relation of the soul to the personality and only confronts disciples.

The second crisis is the crisis of expression. This usually comes towards the later years of a disciple's life. It concerns his stabilised life tendency and puts to the test all that he believes and for which he has stood and fought throughout his life experience. It is ever a hard and bitter test, going to the very roots of his life, and for those in preparation for initiation it is peculiarly acute.

(DINAII 650) Just as there are days in a year which seem to stand out because of their darkness and to be overcharged with blackness and agony, so there are lives which equally so stand out in a cycle of lives because of the varied experiences which they convey, the bitter piling up of pain and distress, and the handling of an accumulation of unhappy and oft agonising karma. But, my brother, all lives are not like this, and the fact that your present life has been for years so hard is the guarantee that you have worked off much karma, that you [Page 650] stand infinitely freer and are less handicapped. The fruits of all this suffering you will reap as you enter your next incarnation.

(DINAII 652) You have passed the three score years and ten of ordinary living and you are privileged to look back upon a life of great usefulness and of much inner spiritual progress. You have disposed of much karma and are far freer than when you entered into incarnation.

(DINAII 655) You have worked off much karma, and whilst so working you have served. In you I now have a disciple upon whom—in your next life cycle—I can depend and lay responsibility, and whose service therefore can be great. Disciples are apt to forget that when they reach a point of complete dependability (because the lower self has been obliterated and no longer obstructs the vision) they lift a load off the Master's shoulders.

(DINAII 664) You have also gained a little knowledge as to the intent of my Ashram, as far as you are concerned. You have worked off much karma (far more than you think) and stand much freer than was deemed possible when you entered into incarnation this life. From the angle of your soul your life has been triumphant. From the angle of your personality it has been frustrated. Which matters, my brother? Perhaps neither matters from the angle of the initiate vision and the attitude of the trained disciple.

(DINAII 669) Much further training necessarily is demanded, but there is little that you can add to that already given during this life. The next life will see a continuance of the teaching. You can, however, develop within yourself a more conscious comprehension of the nature of "wise love." This is love free from emotion or devotion; it is love aware of the objects of love as they essentially are and a love which is able to see in character and temperament the working out of karma……..

(DINAII 675) I am deeply concerned in this communication to say something which will be of real service to you at this crisis in your life of discipleship. Disciples of all degrees are now being tested and tried out in preparation for the work they should do, prior to the reappearance of the Christ. Your whole life has been in reality a preparation for the work which it is hoped that you will do. This life has been for you what we call in the Hierarchy "a life of dual possibilities." When that is the case, a most difficult setting upon the physical plane is presented to the disciple and he faces two possible lines of activity:

1. He can decide to adjust himself to the circumstances and give his whole attention to their surmounting (which in this case means changing them) and he, therefore, submits to the wear and tear of life, and to the constant consideration of karmic unfoldments within his personality scope. He has no time for outstanding service but regards the period of incarnation as an interlude wherein karma is worked off.

2. Or—he accepts the seemingly impossible situation and determines that nothing in his personality or his circumstances shall deter him from the active service of humanity. He, therefore, handles both the situations and opportunity from an inner point of enlightenment and from a sustained peaceful position within the Ashram.

In what I am here saying, I am considering only an accepted disciple such as yourself.

(DINAII 681) This you cannot really know as your life circumstances and your karma have confined you largely to [Page 681] one single and distant locality. Broaden your horizon and bring in Europe, Australia and distant Asia and—as your vision quickens—you will arrive at understanding. Contribute your ideas and suggestions to the reservoir of plans at Headquarters and learn to consider and take part in other people's plans besides your own.

(DINAII 692) You frequently failed to see life from the angle of the ordinary man and from the effect which karma produced in the life of the average citizen. You thought in terms of one group. This you are learning to negate and the loneliness of your present life has greatly aided your withdrawal from this astral concentration upon a group thoughtform.

Gratitude for past sacrifice

(DINAII 602) I, your friend and teacher, know you as you are, and I understand; that understanding forces me to stand by you (with steadfastness) behind the scenes ready, at any moment, to make my presence felt when the higher triumphs and the lower is negated. You might ask me why this is so? I would answer that in the distant past—a past which lies behind all of us—you made, at a terrific cost, a sacrifice which permitted entry of the soul as a thread of radiant light. By that sacrifice much good came to me, and we, the Masters of the Wisdom, lay much emphasis upon gratitude. It—with service—is [Page 702] deeply scientific in nature and closely related to the Law of Karma. Gratitude is something about which you need to learn, or the steady friendship of F.B. and A.A.B., as well as that of your group brothers, would evoke from you some recognition. Their friendship is soundly founded on the mental plane, and there is little that they can do to help in current conditions.

(DINAII 709) You are one of the people (relatively few) who have a sound and beautiful group effect, but your individual contacts are not so constructive, and it is along this line that you must work. You must learn to set up a helpful and an understanding relation with all who come your way—high and low, rich and poor, the socially important and the under classes, the likable and unlikable. The need to develop this was one of the reasons, plus incorporation in national karma, which has temporarily removed you from an active participation in the work you have done so well for years. You are being given an interlude wherein you can enrich your life, add something needed to your equipment, and then return to your previous work and service with far more to give than heretofore. This I know would be your own desire; I have here given you the clue to its fulfilment.

(EINA 64) The esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made and which—inherited as it is from a previous solar system—is coloured by past events, and is (as has been said) "already tinged with karma." It should also be noted that just as the physical plane, so familiar to us, is not regarded as a principle by the esoteric student, so the cosmic physical plane (from the standpoint of the cosmic lives) is likewise "not a principle." I give you here much food for thought.

(EOH 60) 1. The effort to understand the nature of prana or of vital etheric energy, and the three qualities which distinguish it; these are (as you well know) inertia, activity and rhythm or—giving them their Hindu names—tamas, rajas and sattva. When the mineral wealth of the world was undiscovered and unused, we had the stage of tamas at its deepest and most inert point. Much concerning money today is related to the karma and destiny of the mineral kingdom. With this, however, we need not here concern ourselves. The processes of the pranic life were originally carried out in the realm of barter and the exchange of that which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity. This is a point to be remembered.

(EOH 78) He must let go of his own separative tendencies and of his deep sense of persecution. He will do this latter with great facility, when he grasps, as a race, the significance and inevitability of the Law of Karma, and from a close study of the Old Testament and of the acts and deeds there claimed by him as his racial acts and deeds (conquest, terrorism and cruelty), realises that the law is working out and incidentally releasing him for a greater future. There must, at the same time, be a realisation by the Jew and Gentile of equal responsibility and equal liability for the present world difficulty.

(EOH 105) Humanity is passing through an acute crisis and its karma or fate is heavy upon it. Being so close to events, it is not easy for humanity to see them in their true perspective and it is in order that you may see more clearly that I write today. A broader vision and a wider horizon may help you to understand, and it may be of profit to you if you can be helped to see the picture as it appears to us, the teachers on the inner side, and also in relation to its background.

(EOH 109) 1. Upon the point achieved in racial evolution. This today warrants the building of a better vehicle for human and racial expression.

2. Upon the karmic causes which—as far as present humanity is concerned—can be traced back to an ancient conflict upon old Atlantis.

3. Upon the coming into incarnation of certain potent personalities whose dharma or destiny it is to bring about great evolutionary changes.

4. Upon certain planetary happenings, connected with the life of the One "in Whom we live and move and have our being." These involve the impact upon our planet of Forces and Energies which will be instrumental in altering the existing civilisation and culture, in climaxing karmic necessity and in thus engineering release, presenting humanity with that stage in the experience of the disciple which we call "the meeting of the Dweller on the Threshold with the Angel of the Presence,"

and inducing as a consequence a certain planetary initiation.

These four stages of the Law of Cause and Effect (as it affects humanity at this time) might be called:

1. The perfecting of form expression Law of Evolution

2. The precipitation of karma Law of Cause and Effect

3. The achievement of personality Law of Polar Opposites

(The Dweller on the Threshold)

4. The attainment of planetary initiation Law of Initiation

(EOH 117) Such a dying is ever a painful process. Pain has always been the purifying agent, employed by the Lords of Destiny, to bring about liberation. The accumulated pain of the present war and the inherited pain of the earlier stage (begun in 1914) is bringing about a salutary and changing world consciousness. The Lord of Pain has descended from His throne and is treading the ways of earth today, bringing distress, agony and terror to those who cannot interpret His ends, but bringing also a re-stimulation of the instinct to self-preservation which—in its higher aspect—is the instinct to immortality; it tends to focus humanity's attention upon the life aspect and not upon the form. The names of the Lords of Karma signify, symbolically and from the angle of their inner meaning, Relationship, Enlightenment, Pain [Page 117] and Return. Ponder on this. They are all peculiarly active at this time, and in their activity lies the hope of humanity.

Ancient Karmic Events

It is not my intention to explain or elaborate the subject of Karma. This occult yet fundamentally exoteric theme, the Law of Cause and Effect, evokes a general recognition when called by this name. When called the Law of Karma, it is immediately regarded as mysterious, Oriental and new. Called (as it sometimes is) the Law of Retribution, an entirely erroneous connotation has become attached to it. Today, the karma of humanity is descending upon it. I would remind you, however, that the continuous emphasis laid upon the malevolent aspects of karma conveys a wrong impression and negates the full grasp of the truth. There is as much good karma as there is bad; even in the present world situation, the good karma emanating from the soul of humanity balances the evil which comes from the material aspect and is continuously over-emphasised. It is the rhythm of matter in contradistinction to the rhythm of the soul, and these constitute the initiating causes of the present conflict, both in individual lives and in the general world situation. When this is properly grasped, the true picture may emerge in your hearts and minds with greater clarity.

(EOH 128) As for the other group, they are those who through inclination or ancient karma are the descendants of the Lords of darkness; their actions and ideals make possible the activity of the forces of materialism. I would have you note that phrasing. Even the most dangerous of them are nevertheless conscious of some form or another of idealism, but they are misguided and full of response to the will-to-power (power upon the physical plane and through the medium of form activity). This is stimulated by the inflow of the Shamballa energy.

(EOH 149) The control of the natural forces and the evocation of the desired material rewards will arrive normally and inevitably but as secondary effects; they will depend also upon the karma or destiny of man recognised and considered, and the man will escape the danger of being himself controlled and motivated by the forces of materialism, letting in—as this condition must—much that is evil and dangerous.

(EOH 152) The primary result of the correct use of the Great Invocation (as far as humanity is concerned) is acceleration. As I have also earlier pointed out, such an acceleration carries with it its own risks, and consequently we have the appearance of the truly terrific problems and the dire happenings which have for many years overtaken the aspirants and the disciples in the world. They are by this process learning the work of world salvage and becoming gradually fitted for the post of world saviour and to be absorbers of evil karma. You might here quite correctly point out that all the world is now suffering and that the past twenty-five years have been those of a general and most unhappy world karma. Wherein then lies the distinction between the pain and suffering of the world in general and that of aspirants and disciples in particular? I would reply that aspirants and disciples are conscious of this karma and its results in all three vehicles simultaneously—in the mind as well as in the emotional body with resultant physical reactions. This produces an intensification, retrospection and anticipation which the larger group does not register, involving as it does the entire personality. To this, in the case of the disciple in particular, must be added sensitivity and the ability to tune in and to absorb world pain, world reactions, and world conditions, thereby greatly increasing that which they may have individually to bear. The capacity to shoulder and register group pain as well as to bear his own personal karma greatly aggravates the disciple's task.

(EOH 221) As for the world disciples and aspirants (among whom you range yourselves), the entire problem can be seen along still wider and more comprehensive lines. You are forced by circumstance and karma, and by the free decision of your souls, to work under one or other of the two banners or in some one of the neutral and negative countries.

(EOH 224) The faith of many individuals is real and deep, but they stand alone; the knowledge that the few have of the nature of the waiting Forces of intervention is being negated by the faithlessness of the world disciples and aspirants, weighed down by world karma, by their own physical fatigue and by their horror of the present situation, plus the difficulties of individual circumstance.

(EOH 252) To the casual thinker and the untrained occult student it might appear that—given an almighty Deity or Planetary Logos—He could with little trouble and much usefulness and compassion intervene in this sad world situation and bring to an end the warring of the nations through the medium of some spectacular happening, some dramatic cataclysm of natural process or some supreme appearing which [Page 252] would work much good. It might, it could be argued, conclusively convince the attacking, aggressive groups that their day is ended and that their efforts had better be drawn to an immediate finish. Would that it were so relatively simple a matter; but the laws of nature, the free will of humanity itself and the inevitability of karma combine to prevent an intervention in just these terms. This does not mean that some form of intervention may not be possible but it must conform to law; it must not interfere with humanity's right to handle its own affairs, and it must be timed in such a way that the best and maximum results can be attained.

I would like first of all to touch upon the three points which I have made above—natural law, free will and karma. In so doing I may succeed in clearing up some of the confused thinking of many students.

Natural law is the inevitable working out upon the physical plane of forces and energies which have long been generated. People are apt to think that these must lie outside of human control and constitute part of the inscrutable will of God, and that with them man has naught to do. When it is realised that certain aspects of natural law are concerned purely with the forces—subterranean, superficial and aerial—of our planet, the premise will be seen as correct in the present condition of the mental attitudes of the race and will remain so for a very long time. There are, nevertheless, causes and effects which can come under the category of natural law which are yet not so far removed from human control. For ages man has generated energies which must inevitably produce events upon the physical plane, evoke response upon the plane of the emotions, and induce mental reactions. It is here that natural law and the law of karma meet and interact upon each other.

There are many people today who find an alibi for themselves in the present world situation, and a consequent release from definite action and responsibility, by saying that what is today happening is simply karma or the working out of cause and effect, and that there is nothing, therefore, that they can do about it; they take the position that [Page 253] it is not their affair, and that in due course of time the process will be worked out and everything will be all right again. The slate will then be cleaner and incidentally they will not have been embroiled, but will have safely (even if uncomfortably) looked on. In so doing they overlook the third aspect of this same law, to which we have given the name of free will. It is the right use of free will and its understanding expression which must eventually straighten out and adjust the working out of karma and transmute that which now works such evil and havoc in the world into a demonstration of good and of the successful foundation for the pursuit of true happiness. Therefore, those who are looking on at the tragic sufferings of humanity and who refuse to be implicated, and thus succeed in evading responsibility as an integral part of the human family, are definitely storing up for themselves much evil karma. In some way they must learn participation, because the present situation has in it the seeds of release for humanity when the nature of evil is somewhat grasped, and above all when the oneness of humanity and the rights of human beings are truly recognised. Those who war against the race of men and who seek to wrest from them their God-given goal of freedom must be driven back from whence they came. Those who refuse to share in that struggle for freedom will be left out of the gains of freedom, even if it only means within their own home limits, in their life habits and in their private circumstances. When I here speak of "being driven back from whence they came" I am using phrases in both the simple and the occult sense.

(EOH 256) As to Karma, what man has made he can unmake. This is oft forgotten. Karma is not a hard and fast rule. It is changeable, according to man's attitude and desire. It is the presenting of the opportunity to change; this grows out of past activities, and these rightly met and correctly handled lay the foundation for future happiness and progress. The present situation is the fault of all peoples in all countries (particularly the more intelligent) and includes also the great neutrals if the Law of Rebirth and of joint responsibility means anything at all. Karma is not all that is bad and evil. Men make it so through their stupidities. There are today great forces of evil seeking expression in the world; [Page 256] these emerge out of the past and seek to determine and bring about a very evil future wherein selfishness, material objectives, and the good and well-being of one race out of the many must be imposed upon the world—a world which innately revolts against such an imposition and distortion of reality. The force of evil example is shown in the fact that two other races seek abjectly to copy or aid the forces of aggression, focussed at this time through the aggressor race.

At the same time, the forces of good are seeking to offset this imposition of material selfishness and are now at bay with the issue still undecided—except upon the mental plane. It has yet to work out as the triumph of good upon the physical plane. When those who are not so drastically implicated in the present conflict relinquish their selfishness, their prejudices and their interpretations and see the basic duality of this conflict in its true light, they will throw the weight of their influence increasingly on the side of goodwill and right human relations; then the bad karma which they apparently placidly accept for others and reject for themselves will be changed into the good karma which is the true destiny of humanity and will usher in the new era of joy and of peace and spiritual synthesis—that synthesis which we call brotherhood.

It is because of the delay in right understanding, and the slowness of many to appreciate the true situation, that Those Who guide the race and work on the spiritual side of life have been unable to do much up to date except spiritually strengthen the hands of the workers with the Forces of Light. The faith of many has kept the door ajar, yet even these have forgotten frequently that "faith without works is dead." It is only when faith finds active expression upon the physical plane in right cooperation and sacrifice (even unto death) that the door can be forced wide open and divine intervention become possible. It is only when the vision and dream of peace—which beguiles so many well-meaning people—gives way to the determination to take every possible means to achieve that peace in practical [Page 257] ways upon the physical plane that the inner spiritual forces will be enabled to work also more actively on earth.

(EOH 260) There are also sleeping hosts which may be evoked for the aiding of the spiritual forces, and certain ancient prophecies hint at these, but as we study the new Invocation phrase [Page 260] by phrase, I may be able to make this matter clearer, for there are several significances and meanings behind each phrase. The one thing I seek to make clear in these opening remarks is that natural law, free will, and karma are becoming increasingly related and are all aspects of one great law, embodying divine purpose—a purpose which must work out through the medium of humanity itself if the present opportunity is to be met correctly and in line with divine purpose.

(EOH 325) You, as individuals, in this group (or in your relations with other groups) all have your personal problems. These problems are simply your participation in world karma and constitute your needed training ground and the field of your spiritual experimentation…..

(EOH 424) I have stated also that we are reaching a climaxing period in human history; in this period the Lords of Karma are unusually active; the Law of Cause and Effect is bringing the results of past activities, the subjective thinking and the secret impulses to the surface, and exacting penalty and the planned cleaning of the slate of human history……

(EOH 514) The numbers of those associated with Him will be greatly increased, [Page 514] for all who knew Him in earlier incarnations in the ancient East, all whom He cured or taught, all who contacted Him or in any way incurred karma with Him or with the Master Jesus, will have the opportunity to cooperate at this time. Each sincere aspirant who is closely connected with the present Church organisations, who feels a close link with the Christ and who loves Him, can be practically sure that in Palestine they saw Him, knew Him and mayhap served and loved Him.

(EOH 524) What do I mean by the use of the word "adjustment" in connection with the Hierarchy? Adjustment to karma, to the personality, to the soul, to circumstances in the three worlds, to the impact of astral forces, or to the thought currents of those not oriented to the Kingdom of God, does not constitute part of the training of Those Who are beyond the third degree of initiation. Initiates on and beyond that level have transcended reaction along these lines, whilst those below the third initiation are in process of rapid adjustment. I use the word `adjustment' here definitely in the sense of reorientation, and in this sense much can be noted.

(EOH 683) This applies equally to Masters in physical vehicles and to Those Who have "no anchorage" in the three worlds; it applies also to disciples who are in or out of the body, according to their destiny, immediate karma or form of service. St. Paul, for instance, was in the initiate stage of learning rightly to withdraw and to work in what Patanjali calls "isolated unity" when he spoke of himself once as "being caught up into the third heaven" and there learning the untold beauties of the divine life.

(EOH 685) For the first time in human history, the purpose of past events—historical and psychological—can be clearly noted as the foundation for all present happenings, thus bringing the mysterious Law of Karma in an easy manner to public attention. The present can also be seen, indicating the way of the future and revealing clearly the Will-to-Good which is animating the entire evolutionary process—a process in which humanity (again for the first time) is intelligently participating and cooperating.

(BTC 199) It is interesting to trace the idea that men must suffer in this world as the result of sin. In the East, where the doctrines of reincarnation and of karma hold sway, a man suffers for his own deeds and sins and "works out his own salvation, with fear and trembling."29 In the Jewish teaching a man suffers for the sins of his forebears and of his nation, and thus gives substance to a truth which is only today beginning to be a known fact—the truth of physical inheritance.

(GAWP 47) He demands the right to stand alone. He revels in his new found freedom. He forgets that, having given up the authority of a teaching and of a teacher, he has to learn to accept the authority of the soul and of the group of souls with which he is affiliated through his karma, his ray type, his choice, and the inevitability of the effects of the at-one-ment.

(GAWP 156) 8. The soul ray controls and conditions the activity of the Angel and its type of influence upon the Dweller. It affects karma, times and seasons.

(HIS 35) On every side in that World War two groups were to be found, those who fought for an ideal as they saw it, for the highest that they knew, and those who fought for material and selfish advantage. In the struggle of these influential idealists or materialists many were swept in who fought blindly and ignorantly, being thus overwhelmed with racial karma and disaster.

(HIS 40) Besides these main presiding Personalities in the Council Chamber at Shamballa, there is a group of four Beings Who are the representatives upon the planet of the four Maharajas, or the four Lords of Karma in the solar system, who are specifically concerned with the evolution at the present time of the human kingdom. These four are connected with:—

1. The distribution of karma, or human destiny, as it affects individuals, and through the individuals, the groups.

2. The care and tabulation of the akashic records. They are concerned with the Halls of Records, or with the "keeping of the book," as it is called in the Christian Bible; They are known in the Christian world as the recording angels.

3. The participation in solar councils. They alone have the right during the world cycle to pass beyond the periphery of the planetary scheme, and participate in the councils of the Solar Logos. Thus They are literally planetary mediators, representing our Planetary Logos and all that concerns Him in the greater scheme of which He is but a part.

Co-operating with these karmic Lords are the large groups of initiates and devas who occupy themselves with the right adjustment of:—

a. World karma,

b. Racial karma,

c. National karma,

d. Group karma,

e. Individual karma,

and who are responsible to the Planetary Logos for the correct manipulation of those forces and building agencies which bring in the right Egos on the different rays at the correct times and seasons.

With all these groups we have little concern, for they are contacted only by initiates of the third initiation, and by those of even more exalted rank.

(HIS 51) The workers, or adepts, concerned with the evolution of the human family, comprise sixty-three, if the three great Lords are counted in making the nine times seven necessary for the work. Of these forty-nine work exoterically, if it might be so expressed, and fourteen esoterically, being more concerned with the subjective manifestation. Not many of Their names are known to the public, nor would it be wise in many cases to reveal Who They are, where They dwell, and what is Their particular sphere of activity. A very small minority, through group karma and a willingness thus to sacrifice Themselves, have come before the public eye during the past one hundred years, and therefore concerning these, certain information may be given out.

(HIS 52) One point should here be stated in connection with the work of the Masters through Their disciples, and it is this. All the various schools of thought which are fostered by the energy of the Lodge are, in every case, founded by a disciple, or several disciples, and upon these disciples, and not upon the Master, lies responsibility for results and the consequent karma. The method of procedure is somewhat as follows:—The Master reveals to a disciple the objective in view for an immediate little cycle, and suggests to him that such and such a development would be desirable.

(HIS 76) Be prepared for loneliness. It is the law. As a man dissociates himself from all that concerns his physical, astral and mental bodies, and centres himself in the Ego, it produces a temporary separation. This must be endured and passed, leading to a closer link at a later period with all associated with the disciple through the karma of past lives, through group work, and through the activity of the disciple (carried on almost unconsciously at first) in gathering together those through whom later he will work.

(HIS 83) That all initiates measure not up to this standard may be ascribed to several things, but the note they sound should be on the side of righteousness; the recognition of their own shortcomings which they will evidence will be sincere and public, and their struggle to conform to the highest standard will be known, even though perfection may not be achieved. Initiates may, and do, fall, and thereby incur the working of the law in punishment. They may, and do, by this fall injure the group, and thereby incur the karma of readjustment, having to expiate the injury through later prolonged service, wherein the group members themselves, even though unconsciously, apply the law; their progress will be seriously hindered, much time being lost in which they must work out the karma with the injured units. The very fact that a man is an initiate, and therefore the medium for force of a greatly increased kind, makes his lapses from the straight path to have more powerful effects than is the case with a less advanced man; his retribution and punishment will be equally greater. Inevitably he must pay the price before he is allowed to proceed further upon the Way. As for the group he injures, what should their attitude be? A recognition of the gravity of the error, a wise acceptance of the facts in the case, a refraining from unbrotherly criticism, and a pouring out of love upon the sinning brother:—all this, coupled with such action as will make clear to the onlooking general public that such sins and infringements of the law are not condoned. To this must be added an attitude of mind within the group concerned which will lead them (whilst taking firm action) to help the mistaken brother to see his error, to work out the retributive karma, and then to reinstate him [Page 84] in their regard and respect when due amends have been made.

All people do not develop exactly along the same or parallel lines, and therefore no hard or fast rules can be laid down as to the exact procedure at each initiation, or as to just what centres are to be vivified, or what vision is to he accorded. So much depends upon the ray of the disciple, or his development in any particular direction (people do not usually develop evenly), upon his individual karma, and also upon the exigencies of any special period. This much can be suggested, however: At the first initiation, that of the birth of the Christ, the heart centre is the one usually vivified, with the aim in view of the more effective controlling of the astral vehicle, and the rendering of greater service to humanity. After this initiation the initiate is taught principally the facts of the astral plane; he has to stabilise his emotional vehicle and learn to work on the astral plane with the same facility and ease as he does on the physical plane; he is brought in contact with the astral devas; he learns to control the astral elementals; he must function with facility on the lower sub-planes, and the value and quality of his work on the physical plane becomes of increased worth. He passes, at this initiation, out of the Hall of Learning into the Hall of Wisdom. At this time, emphasis is consistently laid on his astral development, although his mental equipment grows steadily.

(HIS 93) Therefore it is here and now that man can prepare himself for initiation, and this he does, not by dwelling upon the ceremonial aspect, as so many do in excited anticipation, but by working systematically and enduringly at the steady development of the mental body, by the strenuous and arduous process of controlling the astral body so that it becomes responsive to three vibrations:—

a. That from the Ego.

b. That from the Master.

c. Those from his brothers everywhere around him. He becomes sensitive to the voice of his higher self, thus working off karma under the intelligent guidance of his own Ego. He becomes conscious, via the Ego, of the vibration emanating from his Master; he learns to feel it ever more and more, and to respond to it ever more fully; finally, he becomes increasingly sensitive to the joys and pains and sorrows of those he daily contacts; he feels them to be his joys and pains and sorrows, and yet he is not incapacitated thereby.

(HIS 95) The student needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due to the varying characteristics and the individual karma of the incarnating Planetary Logos or Ray. These differences affect:—

(HIS 103) At the same time, it is quite possible for men to be functioning on the physical plane and to be actively employed in world service who have no recollection of having undergone the initiatory process, yet who, nevertheless, may have taken the first or second initiation in a previous or earlier life. This is the result, simply, of a lack of "bridging" from one life to another, or it may be the outcome of a definite decision by the Ego. A man may be able better to work off certain karma and to carry out certain work for the Lodge if he is free from occult occupation and mystic introspection during the period of any one earth life. There are many such amongst the sons of men at this time who have previously taken the first initiation, and a few who have taken the second, but who are nevertheless quite unaware of it, yet their centres and nervous organisation carry proof to those who have the inner vision. If initiation is taken for [Page 103] the first time in any life, the recollection of it extends to the physical brain.

(HIS 105) In consultation between the Planetary Logos, the Lord of the World, one of the Buddhas of Activity, the Buddha, the Mahachohan, and the Manu (these names are given in order of their relative evolutionary stage) it was decided to watch proceedings a little longer before interfering with the trend of affairs, as the karma of the planet would have been delayed should the strife have been ended too soon. Their confidence in the ability of men duly to adjust conditions was justified, and interference proved needless. This conference took place at Shamballa. This is mentioned to show the close scrutiny given to everything concerning the affairs of men by the various Planetary Existences. It is literally true, in an occult sense, that "not a sparrow falleth" without its fall being noticed.

(HIS 117) ……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 learned to contact the Ego. For the remainder of his appearances in the three worlds he is governed only by will and purpose, self-initiated, and creates his body of manifestation, and thus controls (within karmic limits) his own times and seasons. The karma here referred to is planetary karma, and not personal.

(HIS 121) At the second initiation the part his egoic group plays in the general scheme is shown to him. He becomes more aware of the different group units with whom he is intrinsically associated; he realises who they are in their personalities, if in incarnation, and he sees somewhat what are the karmic relations between groups, units and himself; he is given an insight into the specific group purpose, and its relation to other groups. He can now work with added assurance, and his intercourse with people on the physical plane becomes more certain; he can both aid them and himself in the adjusting of karma, and therefore bring about a more [Page 121] rapid approach to the final liberation. Group relations are consolidated, and the plans and purposes can be furthered more intelligently……

(HIS 122) A part of the plans of the Planetary Logos becomes revealed to him, and the vision includes the revelation of the plan and purpose as it concerns the planet, though as yet the [Page 122] vision is obscured in connection with those plans in their planetary relationship. This brings the initiate through a series of graded realisations to the portals of the fourth initiation. Through the entire loosing of the initiate from all trammels in the three worlds and the breaking of all bonds of limiting karma, the vision this time is greatly extended, and it might be said that for the first time he becomes aware of the extent of planetary purpose and karma within the scheme. His own personal unimportant karma being now adjusted, he can give his attention to the working off of planetary karma, and the far reaching plans of that great Life Who includes all the lesser lives. He not only is brought to a full recognition of the purposes and plans for all the evolutions upon his own planetary scheme, the earth, but also there swings into the radius of his apprehension that planetary scheme which is our earth's complement or polar opposite. He realises the inter-relation existing between the two schemes and the vast dual purpose is revealed to him.

(HIS 124) At the seventh Initiation his vision penetrates beyond the solar ring-pass-not, and he sees that which he has long realised as a basic theoretical fact, that our solar Logos is involved in the plans and purposes of a still greater Existence……

During the Initiation ceremony, the opening of the eyes of the Initiate to see and realise, divides itself into three parts, which are nevertheless parts of one process:—

1. The Past sweeps before him, and he sees himself playing many parts, all of which are realised to be but the gradual bringing of his forces and capacities to the point where he can be of service to and with his group. He sees and identifies himself—according to the particular initiation—with a. Himself in many earlier lives.

b. His group in earlier groups of lives.

c. His egoic ray as it pours down through many cycles of time.

d. His Planetary Logos as He functions in the past through many evolutions and kingdoms in the entire scheme, and so on until he has identified himself with the past of the one life flowing through all planetary schemes and evolutions in the solar system. This produces in him the resolve to work off karma, and the knowledge (from the seeing of past causes) of how it must be accomplished.

(HIS 127) 3. Planetary, used by a Planetary Logos for initiatory purposes, and for the third, fourth, and fifth major initiations, with the two higher. At the planetary initiation the Rod of Power, wielded by the solar Logos, is charged with pure electrical force from Sirius, and was received by our Logos during the secondary period of creation, from the hands of that great Entity Who is the presiding Lord of the Lords of Karma. (from Saturn?) He is the repository of the law during manifestation, and He it is Who is the representative in [Page 127] the solar system of that greater Brotherhood on Sirius Whose Lodges are found functioning as the occult Hierarchies in the different planets……..

(HIS 180) It is obvious, therefore, that it is correct to speak of the seven initiations, yet it would be nevertheless equally correct to enumerate five, ten, or twelve initiations. The matter is complicated for occult students, owing to certain mysterious factors about which they can naturally know nothing, and which must remain to them, as yet, utterly incomprehensible. These factors are founded in the individuality of the Heavenly Man Himself, and involve such mysteries as His particular karma, the aim He may have in view for any particular cycle, and the turning of the attention of the cosmic ego of a Heavenly Man to His reflection, the evolving Heavenly Man of a solar system.

(HIS 219) Karma. Physical action. Metaphysically, the law of retribution; the law of cause and effect, or ethical causation. There is the karma of merit and the karma of demerit. It is the power that controls all things, the resultant of moral action, or the moral effect of an act committed for the attainment of something which gratifies a personal desire.

(OM 22) 3—The Karmic Condition of the Threefold Man.

Today the karmic condition of the threefold man and his place in evolution comes up for consideration under our discussion of "Methods of Meditation." It is our third point and of real moment in deciding wisely upon a method suitable for the individual. We have up till now considered first the importance of meditation; then we touched briefly upon the part the egoic ray plays in deciding upon that method, incidentally bringing out a point not much emphasized hitherto that the real goal of meditation is the gradual fracturing, breaking and shattering of the egoic body. Each ray necessitated, we saw, a different process. Then we took up the function of the personality ray in combination with the egoic ray, and saw how in wise consideration of the two factors a method could wisely be apportioned.

Now we take up more specifically the factor of time. Karma and time are more synonymous terms than is oft realised. Occult meditation and the definite commencement of the work of liberating the individual from the periphery of the causal body can only be begun when a certain point in evolution has been attained, and when (through its content) the causal body is of a certain specific gravity, and when the circumference of that body measures up to certain requirements. The whole process is one of law and not, as is so oft considered, one purely of aspiration and lofty desire. Consider wisely this sentence I have just written upon the karmic condition of the threefold man and his place on the ladder of evolution. What have I specified? Three factors for your consideration:

[Page 23]

a—The point in evolution.

b—The specific gravity of the causal body.

c—The size and circumference of the causal body.

(OM 34) All the Monads are, as you know, under the control, or rather form part, of the consciousness of one of the Planetary Spirits. On egoic levels, the egos are in a similar condition. An Adept of their ray supervises their general evolution, dealing with them in groups. These groups are formed under three conditions:

a—As to sub-ray of the egoic ray.

b—As to period of individualisation or of entrance into the human kingdom.

c—As to point of attainment.

The Adept of their ray handles the general supervision but under Him work the Masters each on His own ray, and with Their own individual groups, who are affiliated with Them through period, through karma and [Page 35] through point of vibration. Under the Masters work the disciples who have the consciousness of the Higher Self, and are therefore able to work on causal levels and aid in the development of those egos whose causal bodies are less developed than their own.

(OM 45) Four groups connected with the pupils.

A man, when in incarnation, has four sets of people to consider as his group:—

1. The big national group to which he belongs, the karma of which (through aggregation of numbers) is so strong that he cannot break away from it even if he will. Certain racial characteristics, certain temperamental tendencies are his because they are hidden in the racial physical body, and he must carry that constitution, and the tendencies inherent in that particular type of body, throughout his life on earth. That body provides the needed lesson, or (as evolution proceeds) it provides the best body for the type of work that has to be accomplished. An oriental type of body has one set of qualifications, and an occidental body has another set, and equally good, if I might so express it. I seek here to make this point clear, for the tendency of the westerner is to ape the oriental and to endeavor to force his vibrations to the same key as that of the oriental. At times, this causes concern to the inner Teachers, and occasionally leads to trouble in the vehicles.

(OM 47) 2—The second group, which is of importance in the life of the pupil, is his family group, involving its special family heredity and characteristics. Every man, who has reached a point in evolution where occult meditation is desirable and possible, has entered some particular family from deliberate choice:—

a—To work off karma as rapidly as may be.

b—Because of the physical vehicle it provides.

(OM 90) Trusted in what sense? Trusted to think in group terms and not in terms of self, trusted to use the knowledge gained anent the bodies and the karma of environing associates solely for their wise assistance and not for selfish purposes, and trusted to use occult powers for the furtherance of evolution and for the development on all planes of the schemes of evolution as planned by the three Great Lords.

Let me illustrate:—

One of the things accomplished in meditation when pursued with regularity and under correct instruction is the transference of the consciousness of the lower self into the higher. This carries with it the capacity to see on causal levels, intuitively to recognize facts in the lives of others, to foresee events and occurrences and to know the relative value of a personality. This can only be permitted when the student can be silent, selfless and stable. Who as yet answers to all these requirements?

(OM 92) 2—Dangers arising from the karma of the pupil, and from his environment. These also may be enumerated under three divisions:

[Page 92]

a—The karma of his present life, his own individual "ring-pass-not," as represented by his present life.

b—His national heredity and instincts as, for instance, whether he possesses an occidental or an oriental type of body.

c—His group affiliations, whether exoteric or esoteric.

(OM 100) 4—Another danger to be guarded against is that of [Page 100] obsession, but in pure thoughts, spiritual aims, and unselfish brotherly conduct, lie the fundamentals of protection. If to these essentials is added common sense in meditation and a wise application of occult rules, with due consideration of ray and karma, these dangers will disappear.

(OM 104) Dangers arising from the Karma of the student.

These as you know may he grouped under three heads, as follows:

[Page 107]

l—Those incidental to the karma of his present life.

2—Those based on his national heredity and his type of body.

3—Those attendant on his group affiliations, whether on the physical plane and so exoteric, or on the subtle planes and so esoteric.

Just what do you mean by the "karma of the student?" We use words lightly, and I presume that the thoughtless reply would be that the student's karma is the inevitable happenings of the present or the future that he cannot evade. This is somewhat right, but is only one aspect of the whole. Let us look at the matter first in a large manner, for oft in the just apprehension of big outlines comes comprehension of the small.

(OM 116) Perhaps I could here give some indications of the groups on the various planes to which a man is assigned. These groups are many and diverse and at different periods of a man's life may change and differ, as he works out from under the obligating karma that governs the affiliations. Let us remember too that as a man enlarges his capacity to serve he at the same time increases the size and number of the groups he contacts till he reaches a point in some later incarnation when the world [Page 116] itself is his sphere of service and the multitude those whom he assists. He has to serve in a threefold manner before he is permitted to change his line of action and pass on to other work,—planetary. systemic or cosmic.

(OM 117) 1—On the physical plane. The following groups will be found:—

a—His family group to which he is usually affiliated for two reasons, one to work out karma and repay his debts; the second, to receive a certain type of physical vehicle that the Ego needs for adequate expression.

(OM 118) Thus on the physical plane you have three groups to which a man belongs. He owes a duty to them and he must play his part. Now wherein could danger enter through meditation? Simply in this: that as long as a man's karma holds him to some particular group the thing that he must aim at is to play his part perfectly, so that he may work out from under karmic obligation [Page 118] and advance toward ultimate liberation; besides this he must carry on his group with him to greater heights and usefulness. Therefore, if through meditation of an unsuitable nature he neglects his proper obligation he delays the purpose of his life, and in another incarnation he will have to play it out. If he builds into that group's causal body (the composite product of the several lines) aught that has not its place properly there, he aids not but hinders, and again that involves danger. Let me illustrate, for clarity is desired:—A student is affiliated with a group that has an over-preponderance of devotees, and he has come in for the express purpose of balancing that quality with another factor, that of wise discrimination and mental balance. If he permits himself to be overcome by the group thoughtform and becomes himself a devotee, following a devotional meditation and unwisely omitting to balance that group's causal body, he runs into a danger that hurts not only himself but the group to which he belongs.

(OM 119) 3—On the mental plane: The groups to be found there may be enumerated as follows:

a—The groups of pupils of some one Master to Whom he may be attached, and with Whom he may be working. This is usually only the case when the man is rapidly working out his karma and is nearing the entrance to the Path. His meditation, therefore, should be directly under the guidance of his Master, and any formula followed that is not adjusted to a man's need carries with it elements of danger, for the vibrations set up on the mental plane and the forces engendered there are so much more potent than on the lower levels.

(OM 120) ...We have for our topic this morning the final section of our letter on the dangers incidental to meditation. We have dealt somewhat with individual dangers inherent in the three bodies; we have touched upon the risks that may be run when the karma of the student and his group affiliations are overlooked. Today the subject involves real difficulty. We have to deal with the dangers that may arise from forces and persons, from entities and groups working on the subtler planes. The difficulty arises in three ways:—

(OM 124) One cause is a definite weakness of the etheric double, in the separating web, which like a piece of relaxed elastic permits entry of an extraneous entity from the emotional plane. The door of entrance which is formed by this web is not closed tight, and entrance can be effected from without. This is a physical plane cause, and is the result of the maladjustment of physical plane matter. It is the result of karma, and is prenatal, existing from the earliest moment. Usually the sufferer is physically weak, intellectually feeble, but possessed of a powerful emotional body which suffers and fights and struggles to prevent entrance. The attacks are intermittent, and more frequently attack women than men.

(OM 131) a—Definite attack on the physical body. All kinds of means are employed to hinder the usefulness of the disciple through disease or the crippling of his physical body. Not all accidents are the result of karma, for the disciple has usually surmounted a good deal of that type of karma and is thus comparatively free from that source of hindrance in active work.

(OM 154) ...Periods of physical weakness are of value only for the reason that they demonstrate the absolute necessity there is for the worker to build a strong body before he can accomplish much, and the importance of good health before the disciple can go forward on the Path. We cannot permit those we teach to do certain things, nor inform them along certain lines unless their physical vehicles are in good shape, and unless the handicap of ill health and disease is practically negligible, and the karma of accidental trouble almost completely obviated in the personal life. National or group karma occasionally involves a pupil, and upsets somewhat the plans, but this is unavoidable and can seldom be offset.

(OM 155) Results never concern us. Strict obedience to the law, and steady adherence to the rules laid down, with skill in action aimed at are the part of the wise pupil. The effects then are sure, and carry no karma with them.

...Let us take up each of the forms in order, but first I would give a warning. I do not intend to outline forms, or to give specific instructions as to how the results indicated may be achieved. That will be done later, but when, it is not possible to say. So much depends upon the work done during the next seven years, or on the group karma, also on the progress made, not only by the human hierarchy, but by the deva or angel evolution as well. The secret of it all lies hid in the seventh Ceremonial Ray, and the hour for the next step onward will [Page 156] be given by the seventh Planetary Logos, working in conjunction with three Great Lords, especially with the Lord of the third department.

(OM 171) This first line is specially the line of government, of racial, development, of working in and with the matter of all forms on all the planes of human evolution. It is, as I have said before, the line of occultism. It emphasises the hierarchical method, it embodies the divine autocracy, and it is the line whereby our solar Logos imposes His Will on men. It is closely linked to the Lords of Karma, and it is through the Manu's department that the Law of Cause and Effect is wielded. The four Lords of Karma work closely with the Manu, for They impose the Law, and [Page 171] He manipulates the forms of men, of continents, of races, and of nations so that that law may be duly worked out.

(OM 182) The secret of this apparent setting back of the plans of the Logos lies hid in the remnants of active cosmic Evil that had found their way into manifestation,—a remnant of the first or activity solar system, and the basis of this, the love system. Evil is but the sediment of unfinished karma and has its root in ignorance.

(OM 266) That relationship exists in four grades, in each of which a man progresses nearer to his Master. These four grades are as follows and cover the period wherein the man is under training until the time when he himself becomes an adept.

They are:—

a. The period wherein he is on probation.

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b. The period wherein he is an accepted disciple.

c. The period wherein he is regarded as the Master's intimate, or—as it is esoterically termed—the "Son of the Master."

d. The period wherein the final three initiations are taken, and he knows himself as one with the Master. He ranks then as the "Beloved of the Master," a position analogous to that which John, the beloved disciple, held in the Bible story.

All these stages are governed by two things:—

Similarity of vibration.

Karma,

(OM 269) Thus he is permitted to touch that Triad and the group on the subplane of the higher mental to which he—by right and karma—-belongs. All this is brought about by meditation, and there is no other means for achieving these aims.

Discipleship is a governed by karma and affiliation and not status-it is possible to aquire the technical requisites for initiation before becoming affiliated with any Master

(OM 272) We now come to the time when the disciple moves on to the much coveted position of a "Son of the Master." He is then a part consciously and at all times of the Master's consciousness. The interplay between the Master and disciple is being rapidly perfected, and the disciple can now consciously and at will link up with the Master and ascertain His thoughts. He can enter into His plans, desires [Page 272] and will. This he has won by the right of similarity of vibration, and because the shutting off process (necessitated earlier by discordant vibration) is practically superseded; the disciple has so purified himself that his thoughts and desires cause no disquietude to the Master, and no contrary vibration to the group. He has been tried and not been found wanting. His life of service in the world is more concentrated and perfected, and he is daily developing his power to give, and increasing his equipment. All this concerns his relationship to some Master and to some one group soul. It is not dependent upon his taking initiation. Initiation is a technical matter and can be expressed in terms of esoteric science. A man can take initiation and yet not be a "son of a Master." Discipleship is a personal relationship, governed by terms of karma and affiliation, and is not dependent upon a man's status in the Lodge. Keep this clear in your mind. Cases have been known when a man has acquired—through diligence—the technical requisites for initiation before becoming affiliated with any particular Master.

(OM 274) As you have frequently been told, the attention of a Master is attracted to a man by the brilliance of the indwelling light. When that light has reached a certain intensity, when the bodies are composed of a certain grade of matter, when the aura has attained a certain hue and when the vibration has reached a specific rate and measure, and when a man's life commences to sound occultly in the three worlds (which sound is to be heard through the life of service), some one particular Master begins to test him out by the application of some higher vibration, and by the study of his reaction to that vibration. The choice of a pupil by a Master is governed by past karma and by old association, by the ray on which they both may be found, and by the need of the hour………

(OM 288) This narrows down our subject to that of a conscious realisation of the Masters and of some one particular Master by the student in his physical brain. This realisation is very largely independent of his place upon the Path, of his nearness to or distance from initiation. Some very advanced egos may be working at this problem, and be close indeed to their Master, without being able to bring through to the physical brain specific facts proving to them this nearness. Some effect this knowledge at earlier stages than others. It is dependent upon the type of body in use and the work done in previous lives, resulting in a physical vehicle that is a fairly just exponent of the inner man. Oft the man is of far greater calibre and attainment on the inner planes than he is on the physical. So many of our most earnest workers in this particular half century are working out evil karma through the possession of inadequate bodies. Through diligence, application, high endeavour, and the long and patient following of the rules laid down, there comes a time when the student is suddenly conscious—right within the physical brain—of certain unexpected events, an illumination or a seeing that has before been unknown. It is something that is so real yet so momentarily surprising that no amount of subsequent [Page 289] apparent disproving can take away fron him the knowledge that he saw, he contacted, he felt.

(OM 319) ……….The teachers likewise superintend the working out in practice of the theories anent the other evolution, the deva evolution, laid down in the preparatory schools; they watch over the manipulation of matter by the pupil and his demonstration of the laws of construction; they safeguard him as far as may be in his contact with sub-human and super-human evolutions, and teach him to wield the law and to transcend karma. They enable him, through their instructions, to recover the knowledge of past lives and to read the akashic records, but as you will see, the pupil is the one in this school who initiates and does the work, superintended and guarded by the teachers, and his progress and the length of his residence within the school depend upon his own effort and initiatory powers.

The rules of admission into the preparatory school will be somewhat as follows, but I only indicate probabilities and not ascertained and fixed facts:—

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1. The pupil must be free from obligatory karma and able to take the course without neglecting his other duties and family ties.

Desire is the cause of Karma

(OM 354) Karma. Physical action. Metaphysically, the law of retribution; the law of cause and effect, or ethical causation. There is the karma of merit and the karma of demerit. It is the power that controls all things, the resultant of moral action, or the moral effect of an act committed for the attainment of something which gratifies a personal desire.

(LOS 31) 3. Nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has:

a. Taken certain initiations,

b. Freed himself from the three worlds,

c. Organized his Christ body.

Strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice themselves and abide with the sons of men in order to serve and help them are not technically Nirvanis. They are Lords of Compassion pledged to "suffer" with, and to be governed by, certain conditions analogous to (though not identical with) the conditions governing men who are still attached to the world of form.

(LOS 46) In these three groups are to be found various subdivisions and it is interesting to note that in the archives of the Lords of Karma, the majority of these three groups pass into the sign of Libra (or the balances) towards the close of their endeavour. [Page 46] When in incarnation under this sign they balance the pairs of opposites with care, they equalise their one-sided development, modifying the unevenness of their efforts hitherto, and begin to "set an even pace." They frequently then enter the sign of Aquarius and become bearers of water, having to carry "on their heads the bowl of living water." Thus the rapidity of their climb up the mount of initiation has to be modified, or "the water will be spilt and the bowl be shattered." Because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is great. Thus the "first shall be last and the last shall be first" and the hare and the tortoise meet at the goal.

(LOS 48) 24. This Ishvara is the Soul, untouched by limitation, free from karma and desire.

Here we have the picture of the spiritual man as he is in reality. His relation to the three worlds is shown. This is the state of the master or the adept, of the soul who has come into its birthright, and is no longer under control of the forces and energies of the lower nature. There is given in this and the following three sutras, a picture of the liberated man who has passed through the cycle of incarnation and through [Page 48] struggle and experience has found the true self. Here is depicted the nature of the solar angel, the son of God, the ego or the higher self. He is stated to be

1. Untouched by limitation. He is no longer "cribbed, cabined and confined" by the lower quaternary. He is no longer crucified upon the cross of matter. The four lower sheaths—dense, etheric, emotional and mental—are no longer his prison. They are but instruments which he can use or vacate at will. His will functions freely and if he stays within the realm of the three worlds, it is of his own choice, and his self-imposed limitation can be terminated at will. He is master in the three worlds, a son of God dominating and controlling the lower creations.

2. Free from Karma. Through knowledge of the law he has adjusted all his karma, paid all his debts, cancelled all his obligations, settled all claims against him, and through his subjective realisation has entered consciously into the world of causes. The world of effects is left behind, in so far as the three worlds are concerned. Thus he no longer (blindly and through ignorance) sets in motion conditions which must produce evil effects. He works ever with the law and every demonstration of energy (the spoken word and the initiated action) is undertaken with a full knowledge of the result to be attained. Thus nothing he does produces evil results and no karma is thereby entailed. Average men deal with effects and blindly work their way through them. The Master deals with causes, and the effects He [Page 49] produces, through the wielding of the law, do not limit or hold him.

Karma has root in the five hindrances

(LOS 115) 3. These are the difficulty producing hindrances: avidya (ignorance) the sense of personality, desire, hate and the sense of attachment.

4. Avidya (ignorance) is the cause of all the other obstructions whether they be latent, in process of elimination, overcome, or in full operation.

5. Avidya is the condition of confusing the permanent, pure, blissful and the Self with that which is impermanent, impure, painful and the not-self.

6. The sense of personality is due to the identification of the knower with the instruments of knowledge.

7. Desire is attachment to objects of pleasure.

8. Hate is aversion for any object of the senses.

9. Intense desire for sentient existence is attachment. This is inherent in every form, is self-perpetuating, and known even to the very wise.

10. These five hindrances, when subtly known, can be overcome by an opposing mental attitude.

11. Their activities are to be done away with, through the meditation process.

12. Karma itself has its root in these five hindrances and must come to fruition in this life or in some later life.

(LOS 121) Karma Yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. In its ancient and simplest form it was the yoga of the third or Lemurian root race and its two best known expressions are:

a. Hatha Yoga,

b. Laya Yoga.

The former has specifically to do with the physical body, its conscious (not subconscious and automatic) functioning and all the various practices which give man control over the different organs and the entire mechanical apparatus of the physical body. The latter has to do with the etheric body, with the force centers or chakras [Page 122] found in that body and with the distribution of force currents and the awakening of the serpent fire.

It might be pointed out that if we divide the human torso into three departments it might be stated that:

1. Karma Yoga resulted in the awakening of the four centres below the diaphragm,

2. Bhakti Yoga resulted in their transmutation and transference into the two centres above the diaphragm, yet in the torso, the heart and the throat.

3. Raja Yoga synthesises all the forces of the body in the head and from there distributes and controls them.

Raja Yoga, which Patanjali primarily deals with, includes the effects of all the others. It is only possible when the others have been worked with, but not in the sense of working with them in this life. Evolution has brought all the sons of men (who are ready to be chelas or disciples), through the various races, and whilst in the Lemurian race (or else on the preceding chain or greater cycle) they were all hatha and laya yogins. This resulted in the development and control of the dual physical body, dense and etheric.

(LOS 128) It might be pointed out that two of the hindrances, avidya and sense of personality, relate to man, the synthesis upon the physical plane, that desire has relation to his astral body or vehicle of feeling, and that hate and a sense of attachment are products of the sense of egoism (the ahamkara principle) which animate the mental body. Thus the threefold personality is the field for the seeds and in the soil of the personal life in the three worlds do these seeds propagate and flourish and grow up to obstruct and hinder the real man. These seeds must be destroyed, and in their destruction three things eventuate:

1. Karma is worked off,

2. Liberation is achieved,

3. The vision of the soul is perfected.

(LOS 143) 12. Karma itself has its root in these five hindrances and must come to fruition in this life or in some later life.

Just as long as man on the physical plane is subject to, or governed by these hindrances, just [Page 143] so long will he initiate those activities which will produce inevitable effects, and just so long will he be tied to the wheel of rebirth and be condemned to form-taking. The student should carefully note that these five hindrances are the cause of all the activities of the lower personality or the lower man. Everything he does is based on one or other of them and there is no action of the average man in the three worlds which is not the outcome of ignorance and its accompanying erroneous identifications and reactions.

As the hindrances are overcome and ignorance, the field of them all, is superseded by divine wisdom, there are fewer and fewer effects to work out on the physical plane, and the chains which link a man to the great wheel of physical manifestation are severed one by one. These chains are triple just as the field of ignorance is triple, being the three great planes of consciousness which are the field of human evolution. When the field of ignorance becomes the field of conscious experience and when the chains are felt to be fetters and limitations, the would be chela has made a tremendous step forward in the liberating process. When he can carry the struggle inward into what Ganganatha Jha calls "the unmanifested life" and which we frequently call "the subtler planes" he is entering the Hall of Learning and is severing those fetters which kama (or desire) and the wrong use of the mind have so subtly forged. Later he will enter the Hall of Wisdom and be taught certain esoteric and occult methods of hastening the liberating process.

(LOS 144) 13. So long as the roots (or samkaras) exist, their fruition will be birth, life, and experiences resulting in pleasure or pain.

The predominant work of the occult student is the manipulation of force, and the entering of that world wherein forces are actively set in motion which result in phenomenal effects. He has to study and comprehend practically and intelligently the working of the law of Cause and Effect, and he leaves off dealing with effects and centres his attention on their producing causes. In relation to himself, he comes to realise that the primary cause of the phenomenon of his objective existence in the three worlds is the ego itself, and that the secondary causes are the aggregate of those fundamental egoic impulses which have led to the development of response to sense contacts on the three planes. These impulses have produced effects which (being under the law) must work out into objectivity on the physical plane. Therefore there is much importance attached to the necessity for establishing direct egoic contact, via the thread or sutratma, for only in this way can the aspirant ascertain the causes lying back of the present manifestations of his life, or begin to deal with the samkaras or seeds of his future activities. These seeds are kama-manasic (or partially emotional and partially mental) in nature, for desire is potent in its effects and produces the physical vehicle in its two aspects.

a. Lower manas, or concrete mind is the basic factor in the production of the etheric body.

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b. Kama, or desire is the prime factor in calling the dense physical vehicle into being.

The two together are responsible for manifested existence.

It is well known that the tree of life is depicted with the roots above and the flowering leaves downwards. In the tiny tree of life of the ego the same symbolic presentation holds true. The roots are found on the mental plane. The flowering forth into objectivity and fruition is to be seen on the physical plane. Therefore it is necessary for the aspirant to lay the axe to the root of the tree, or to deal with the thoughts and desires which produce the physical body. He must enter the subjective realm if he wants to deal with that which will continue to keep him on the wheel of rebirth. When the seeds are eradicated, fruition is not possible. When the root is separated from its externalities on any of the three planes, then the life-energy no longer flows downwards. The three words birth, life and experience sum up human existence, its object, method and goal and with them we need not deal. The whole subject of karma (or the law of Cause and Effect) is dealt with in this sutra, and is of too vast a subject to be enlarged upon here. Suffice it to say that, from the standpoint of the Yoga Sutras, karma is of three kinds:

1. Latent Karma. Those seeds and causes which are yet undeveloped and inactive and must work out to fruition in some part of the present or subsequent lives.

2. Active Karma. Those seeds or causes [Page 146] which are in process of fruition and for which the present life is intended to provide the needed soil for the flowering forth.

3. New Karma. Those seeds or causes which are being produced in this life, and which must inevitably govern the circumstances of some future life.

The beginner in this science of yoga can begin dealing with his active karma, interpreting each life-event and every circumstance as providing conditions wherein he can work off a certain specified series of effects. He can endeavor so to watch his thoughts that new seeds are not sown so that no future karma can be brought to fruition in some later life.

The seeds of latent karma are more difficult for the neophyte to work with and it is here that his Master can help him—manipulating his circumstances and dealing with his surroundings in the three worlds in order that this type of karma may more quickly work out and be done with.

14. These seeds (or samskaras) produce pleasure or pain according as their originating cause was good or evil.

It might be noted that good is that which relates to the one principle, to the reality indwelling all forms, to the Spirit of man as it reveals itself through the soul, and to the Father as He manifests through the Son. Evil relates to the form, to the vehicle, and to matter and really concerns the relation of the Son to his body of manifestation. If the Son of God (cosmic or human) is [Page 147] limited, and imprisoned and blinded by his form, that is the power of evil over him. If he is aware of his own self, unfettered by forms, and free from the thralldom of matter that is the power of good. Complete freedom from matter causes bliss or pleasure—the joy of realisation. Evil causes pain, for just in so far as the Inner Ruler is limited by his body of manifestation just so far does he suffer.

15. To the illuminated man all existence (in the three worlds) is considered pain owing to the activities of the gunas. These activities are threefold, producing consequences, anxieties and subliminal impressions.

The three "gunas" are the three qualities of matter itself, sattva, raja and tamas, or rhythm, activity and inertia, and are inherent in all forms. The student needs to remember that every form on every plane is thus characterised, and this is true of the highest form as of the lowest, the manifestation of these qualities only differing in degree.

To the man who is achieving perfection it becomes increasingly apparent how every form through which he, the divine spiritual man is manifesting, causes limitation and difficulty. The physical vehicle of the adept, though constructed of substance predominatingly sattvic in nature, equilibrised and rhythmic, yet serves to confine him to the world of physical endeavor and limits the powers of the true man. Speaking generally it might be said that:

1. The attribute of inertia (or tamas) characterises the lower personal self, the sheaths of the threefold lower man.

2. The attribute of activity is the prime characteristic of the soul, and it is this quality which causes the intense activity and constant labor of the man as he seeks experience and later, as he seeks to serve.

3. The attribute of rhythm, or balance, is the quality of the spirit or monad and it is this tendency to perfection which is the cause of man's evolution in time and space and the factor which carries all life through all forms to the consummation. Let us bear in mind here, however, that these three qualities are the qualities of the substance through which the triple spirit is manifesting in this solar system. The nature of spirit itself we know not as yet, for we cannot think except in terms of form, however, transcendental those forms may be. Only those souls who have attained the highest initiation and can pass beyond our solar ring-pass-not know somewhat of the essential nature of that which we call spirit.

Coming to the practical manifestation of the gunas in the three worlds (in relation to man) it can be noted that:

1. The attribute of balance or rhythm distinguishes the mental vehicle. When the mental body is organized and man is being directed by his mind, his life becomes stabilised and organized also and the direction of his affairs proceeds in a balanced manner.

2. The quality of activity or mobility is the [Page 149] characteristic of the emotional or astral nature and, when this is dominant the life is chaotic, violent, emotional and subjected to every mood and feeling. It is primarily the quality of the desire life.

3. Inertia is the quality dominating the physical body and the whole objective of the ego is to break down that inertia and drive its lowest vehicle into an activity which will bring about the desired ends. Hence the use and necessity for the guna of mobility and the full play of the emotional or desire nature in the earlier stages of endeavor.

Pain is the product of these form activities, for pain is the result of the inherent difference between the pairs of opposites, spirit and matter. Both the factors are "at peace" essentially until brought into conjunction and both resist each other and produce friction and suffering when united in time and space.

Patanjali points out that this pain is comprehensive, covering past, present and future.

1. Consequences. Pain is brought about through the activity of the past and the working out of karma as it is expressed in the adjusting of mistakes, the paying of the price of error. The settling of past obligations and debts is ever a sorrowful process. Certain past eventualities necesitate present conditions both of heredity, environment and type of body, and the form, both of vehicle and group relations, is painful to the soul, who is confined thereby.

2. Anxieties. This concerns the present and [Page 150] is sometimes translated—apprehensions. If the student will study this term he will note that it covers not only the fear of evil in suffering, but also the fear of failure in the spiritual body in service. These equally cause pain and distress and parallel the awakening of the real man to a realisation of his heritage.

3. Subliminal impressions, has relation to the future and concerns those forebodings as to death, suffering and need which dominate so many of the sons of men. It is the unknown and its possibilities that we fear both for ourselves and others, and this in its turn produces pain.

(LOS 150) 16. Pain which is yet to come may be warded off.

The Sanskrit words here give a twofold idea. They infer first of all that certain types of coming "misery" (as some translations give it) may be avoided by a right adjustment of a man's energies so that through his changed attitude of mind, painful reactions are no longer possible, and through the transmutation of his desires old "pains" are impossible. It infers secondly that life will be so lived in the present that no causes will be set in motion along the line of pain-producing effects. This dual inference will cause in the life of the yogi a dual discipline involving a set determination to practise non-attachment, and a steady discipline of the lower nature. This will bring about a mental activity of such a nature that old tendencies, longings and desires no longer [Page 151] attract, and no activities are indulged in which can produce later karma, or results.

That which is past can only now be worked out, and that type of karma, bringing pain, sorrow and misery in its train must be allowed to follow out its course. Present karma, or that precipitation of effects which the ego plans to disperse in the present life-cycle must equally play its part in the emancipation of the soul. It is, however, possible for the spiritual man so to govern the lower man that the happenings of karma (or the effects as they work out into the physical objective world) may cause no pain or distress, as they will be seen and met by the non-attached yogi. Nor will further pain-producing causes be allowed to be set in motion.

(LOS 177) 4. The stage wherein he can say with truth "I have fulfilled my dharma, and accomplished my whole duty." He has worked off karma, and [Page 177] fulfilled the law. Thus he becomes a Master and a wielder of the law. This stage has relation to the fourth modification.

(LOS 187) 31. Yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency.

This sutra makes clear the universality of certain requirements, and by a study of these five commandments which form the basis of what the Buddhist calls "right conduct," it will be seen [Page 187] that they form the basis of all true law and that their infringement constitutes lawlessness. The word translated duty or obligation, could well be expressed by that comprehensive term dharma in respect to others. Dharma means literally the proper working out of one's obligations (or karma) in the place, surroundings and environment where fate has put one. Certain governing factors in conduct must be observed and no latitude is permitted in these respects no matter what one's nationality, no matter what the locality in which one finds oneself, and no matter what age one may be or what emergency may arise. These are the five immutable laws governing human conduct and when they are followed by all the sons of men, the full significance of the term "peace to all beings" will be comprehended.

(LOS 189) Contentment is productive of conditions wherein the mind is at rest; it is based upon the recognition of the laws governing life and primarily the law of karma. It produces a state of mind wherein all conditions are regarded as correct and just, and as those in which the aspirant can best work out his problem and achieve the goal for any specific life. This does not entail a settling down and an acquiescence producing inertia, but a recognition of present assets, an availing oneself of one's opportunities and letting them form a background and a basis for all future progress. When this is done rightly the three remaining rules can be more easily kept.

(LOS 197) 4. A steady endeavour to see the reality in every form. This literally involves a study of the law of cause and effect, or karma, the object of the karmic law being to bring the opposite pole of Spirit, matter, into strict conformity with the requirements of spirit so that matter and form can perfectly express the nature of spirit.

(LOS 211) This is the fourth of the Rules and concerns the man's inner attitude to the objective universe. It might be said therefore that the rules concern a man's attitude towards:

1. His own lower nature internal and external purification,

2. His karma or lot in life contentment,

3. His soul or ego fiery aspiration,

4. Environment and physical plane contacts spiritual reading.

5. The one Existence, God devotion to Ishvara.

Thus a "right attitude" to all things covers this set of rules.

(LOS 224) I. The astrological significance is also hinted at here in the three words, "place, time, and number." In these words the universal triplicities must be recognized, and right control of the life currents must be seen to be related to karma, opportunity and form; there are certain words which when rightly understood give the key to all practical occultism and make the yogi a master of life. They are:

Sound Number Colour Form

Word Life Light Body

and these are recognized as subject to the space-idea and the time-element. It should be borne in mind, in this connection, that "space is the first entity" (Secret Doctrine I. 583) and that cyclic manifestation is the law of life.

(LOS 270) These three stages in the three worlds of human unfoldment correspond to the three dimensions, and students will find it interesting to work out these analogies of the various triplicities, remembering that the third aspect (intelligent substance), the Holy Ghost or Brahma aspects, corresponds to the past (hence a hint as to the nature of evil). The second aspect (consciousness) or the Christ or Vishnu aspect relates to the present, whilst only the future will reveal the nature of spirit, the highest or Father aspect. This line of thought, through concentrated meditation will become clear, and a sense of proportion and a sense of just values as to the present point in time will grow. A recognition also of the relation of all lives to each other will be developed and the life of the aspirant will be stabilized and adjusted so that past karma will be adjusted and possible future karma negated and the process of liberation will proceed with rapidity.

(LOS 284) 22. Karma (or effects) are of two kinds: immediate karma or future karma. By perfectly concentrated meditation on these, the yogi knows the term of his experience in the three worlds. This knowledge comes also from signs.

This sutra can be somewhat elucidated if read in connection with Sutra 18 of Book III. The karma referred to here deals primarily with the present life of the aspirant or seer. He knows that every event in that life is the effect of a previous cause, initiated by himself in an early incarnation; he knows also that every act of the present life must produce an effect (to be worked [Page 285] out in another life) unless it is done in such a way that:

1. The effect is immediate and culminates within the scope of the present life time,

2. The effect involves no Karma, for the act has been done from a selfless motive and carried out with complete detachment. He then produces the effect desired in accordance with the law but it carries no consequences for himself.

When the seer enters into incarnation in a life wherein only a few more effects remain to be worked out, and when all that he initiates is freed from karma, then he can set a term to his life experience and he knows that the day of liberation is at hand. Through meditation and ability to function as the ego he can arrive at the world of causes, and he knows therefore what acts must be performed to release the few remaining effects. Through strict attention to the motive underlying every act of the present life he obviates the necessity for their effects to tie him in any way to the wheel of rebirth. Thus he consciously and intelligently nears his goal and every deed, act and thought is governed by direct knowledge, and in no way chains him.

The signs or portents referred to, relate primarily to the mental world, where the real man dwells. Through an understanding of three things:

a. Numbers,

b. Colours,

c. Vibrations,

the seer becomes aware of the freedom of his [Page 286] aura from "death producing" effects. He knows there is nothing more written, symbolically, in the records which can bring him back to the three worlds, and therefore "by signs" his path is seen to be clear.

This has been expressed for us in the ancient writings found in the Masters' archives as follows:

"When the star with five points shines with clarity and no forms are seen within its points, the way is clear.

When the triangle encloses naught but light, the path is freed for the passing of the pilgrim.

When within the aura of the pilgrim the many forms die out and colours three are seen, then the road is freed from that which might obstruct.

When thoughts call not to forms and when no shadows are reflected, the thread provides a way direct from the circle to the center.

From that point of rest, no return is possible. The term of necessary experience in the three worlds is at an end. No karma then can draw the freed spirit back to earth for further lessons, or the working out of prior causes. He may, however, continue or resume his work of service in the three worlds, without ever really leaving his true home in the subtler realms and higher spheres of consciousness.

(LOS 328) It is through an understanding of the method of energising the nerves that the thinker can galvanise its instrument into activity during incarnation, and similarly produce trance, samadhi, or death. The same basic knowledge enables the adept to raise a dead body, as Christ did in Palestine, or occupy the vehicle of a disciple for purposes of service, as Christ occupied the body of the disciple Jesus. This knowledge and its use, we are told, is subject to the great law of karma, of cause and effect, and even the Christ Himself may not set the law aside in any case unless there is adequate "weakening" of the cause producing the bondage.

(LOS 377) We have now come to the fourth book in which the powers and the results gained by the practice of Raja Yoga are carried forward into group realization and it is seen that they produce universal consciousness and not simply self-consciousness. It seems the part of wisdom to protest here against the use of the words "cosmic consciousness" as untrue and misleading, for even the highest adept (note this term with care) is only gifted with solar consciousness and has no contact with that which is outside our solar system. The planetary Logoi (the seven Spirits before the Throne), and the Lords of Karma (the "four wheels" of Ezekiel) have a realization beyond that of our solar system. Lesser existences may sense it as a possibility but it is not yet part of their experience.

(LOS 388) 6. Among the forms which consciousness assumes, only that which is the result of meditation is free from latent karma.

Forms are the result of desire. Meditation of the right kind is a purely mental process and into it desire enters not. Forms are the result of an outward-going urge or tendency. Meditation is the result of an inward-turning tendency, of the capacity to abstract the consciousness from form and substance and to centre it within itself.

Form is an effect produced by the love or desire nature of the conscious one; meditation is a producer of effects and relates to the will or life aspect of the spiritual man.

Desire produces effects, and the organs of sentient consciousness then come inevitably the law of cause and effect, of karma, which governs the relation of form—consciousness, The meditation process, when rightly understood and carried on, necessitates the withdrawal of the consciousness of the spiritual man from all forms in the three worlds, and his abstraction from all sense perception and tendencies. Thus he stands at the moment of pure meditation free from that aspect of karma which deals with the producing of effects. Temporarily, he is so abstracted that his thought, perfectly concentrated and having no relation to aught in the three worlds, produces no outward-going vibration, relates to no form, affects no substance. When this concentrated meditation becomes a habit and is the normal daily attitude of his life, then the man becomes free from the law [Page 389] of karma. He becomes aware then of the effects still remaining to be worked off, and learns to avoid the creation of new ones, initiating no actions which will "create organs" in the three worlds. He dwells on the plane of mind, persists in meditation, creates by an act of will and not through the helplessness of desire, and is a "free soul," a master and a liberated man.

(LOS 389) 7. The activities of the liberated soul are free from the pairs of opposites. Those of other people are of three kinds.

This sutra expresses the teaching in connection with the law of karma in such a strictly oriental manner as to confuse the western student considerably. An analysis of the significance of these words and a study of the commentary of the great teacher Vyasa may serve to elucidate the meaning. It should also be borne in mind that in the fourth book we are dealing with the exalted stages of consciousness reached by those who have followed the eight means of yoga and have experienced the effects of meditation, detailed in Book III. The yogi is now a liberated man, freed from form conditions and focussed in his consciousness outside the bounds of the three worlds of human endeavor. He has reached the realm of pure thought and can hold his consciousness untrammelled and free from desire. Therefore, though he formulates ideas and though he can carry on powerful meditations and though he can direct and control the "modifications of the thinking [Page 390] principle," he creates no conditions which can serve to draw him back into the vortex of lower plane existence. He is freed from karma and originates nothing and no effects can serve to attach him to the wheel of rebirth.

Vyasa in his commentary points out that karma (or action) is of four kinds which are expressed for us as follows:

1. That type of activity which is evil, wicked and depraved. This is called black. This class of action is the product of the deepest ignorance, of the densest materiality, or of deliberate choice. Where it is the result of ignorance, the development of knowledge will gradually bring about a state of consciousness where this type of karma is no longer known. Where dense materiality produces what we call wrong action, the gradual development of the spiritual consciousness will change darkness to light and karma again is obviated. Where, however, it is the result of deliberate choice, or of preference for wrong action, in spite of knowledge and in defiance of the voice of the spiritual nature, then this type of karma leads to what the oriental occultist called "avitchi" or the eighth sphere,—a term synonymous with the Christian idea of the condition of being a lost soul. These cases are, however, exceedingly rare, and have relation to the left hand path, and the practice of black magic. Though this condition involves the severing of the highest principle (that of pure spirit from its two expressions, the soul and the body, or from the six lower principles), yet the life itself remains, and after the [Page 391] destruction of the soul in avitchi, a fresh cycle of becoming will again be offered.

2. That type of activity which is neither all good nor all bad, which is spoken of as the black-white. It concerns the karmic activity of the average man, who is governed by the pairs of opposites, and whose life experience is characterized by a swinging back and forth between that which is kindly, harmless, and the result of love, and that which is harsh, harmful, and the result of hate. Vyasa says:

"The black-white is brought about by external means, as in this, the vehicle of actions grows by means of causing pain to, or acting kindly towards others."

It becomes apparent therefore that the growth of the human unit and his record are dependent upon his attitude towards others and the effect he has upon them. Thus is the return to group consciousness brought about and thus is karma generated or offset. Thus, also, is the swing of the pendulum between these pairs of opposites gradually adjusted until the point of equilibrium is reached, and man acts rightly because the law of love or of the soul, directs from above, and not because either good or bad desire attract him on either hand.

3. That type of activity which is called white. This is the type of living thought, and work, practised by the aspirant and the disciple. It characterizes the stage of the Path prior to liberation. Vyasa explains it thus:

[Page 392]

"The white is of those who resort to the means of improvement, of study and meditation. This is dependent upon the mind alone. It does not depend upon external means, it is not, therefore, brought about by injuring others."

It will be apparent now that these three types of karma have direct reference to:

a. The plane of materiality....................the physical plane.

b. The plane of the pairs of opposites...the astral plane.

c. The plane of one-pointed thought......the mental plane.

Those whose karma is white are those who, having made progress in balancing the pairs of opposites, are now engaged in the process of conscious intelligent emancipation of themselves from the three worlds. This they do through:

a. Study, or mental development, through an appreciation of the law of evolution and an understanding of the nature of consciousness and its relation to matter on the one hand and to spirit on the other.

b. Meditation, or mind control and thus the creation of that mechanism which renders to the soul the control of the lower vehicles, and makes possible the revelation of the soul realm.

c. Non-injury. No word, thought or deed brings harm to any form through which the life of God is expressing itself.

The final type of karma is described as neither black nor white. No karma of any kind is engendered; no effects are set up through causes initiated by the yogi that can serve to hold him to the form side of manifestation. Acting as he does from the standpoint of non-attachment, desiring [Page 393] nothing for himself, his karma is nil, and his acts produce no effects upon himself.

8. From these three kinds of karma emerge those forms which are necessary for the fruition of effects.

In every life, as it comes into physical manifestation, are latent those germs or seeds which must bear fruit, and it is these latent seeds which are the efficient cause of the appearance of the form. Those seeds have been sown at some time and must come to fruition. They are the causes or skandas which produce those bodies in which the effects are to work themselves out. They are the desires, impulses and obligations which keep a man upon the great wheel, which ever turning, carries a man down into physical plane existence, there to bring to fruition as many of those seeds, as under the law, he can handle or deal with in any one life. These are the subjective germs which produce the form in which they fructify, mature and come to completion. If the karmic seeds are black, the man will be grossly selfish, material, and inclined to the left hand path; if black-white, they will carry him into a form suitable for the working out of his obligations, of his debts, duties and interests and the fulfilling of his desires; if they are white they tend to build that body which is the final one to be destroyed, the causal body, the temple of Solomon, the karana sarira of the occultist. That body, at the final liberation, is itself destroyed and [Page 394] naught then separates the man from his Father in Heaven, and nothing keeps him linked to the lower material plane.

(LOS 426) 30. When this stage is reached then the hindrances and karma are overcome.

The two verses we have just studied have carried the aspirant on from the stage of adept to that of the Christ.

All that hindered, veiled or prevented the full expression of the divine life has been overcome; all barriers are down, all obstacles removed. The wheel of rebirth has served its purpose and the spiritual unit which has entered into form, carrying with it potential powers and latent possibilities, has developed them to their full extent and unfolded the full flower of the soul. The law of cause and effect as it functions in the three worlds no longer controls the liberated soul; his individual karma comes to an end, and though he may still be subservient to group karma (planetary or solar), he himself has nothing to work [Page 427] out nor does he initiate anything which can serve to bind him, by the chains of desire, to the three worlds. His state is summed up for us in the next sutra.

(TEV 64) There were a number of points to which I did not refer then, but which I would like to take up now in the interests of clarity and understanding. I have called this science of rapport and of reaction, the Supreme Science of Contact. That is essentially what it is. The reaction to this contact, whether cosmic as in the case of Sanat Kumara, or planetary as in the case of the Members of the Hierarchy, is nevertheless limited and circumscribed (from the point of view of the informed aspirant), is responsible for the creation of Karma or the setting in motion of causes which must unalterably have their effects—these effects being negated and rendered useless (or innocuous, if you prefer that word) when the entity concerned brings to the engendered circumstances the needed intelligence, wisdom, [Page 65] intuition or will. Ponder on this. Consciousness is inherent in all forms of life. That is an occult platitude. It is an innate potency which forever accompanies life in manifestation. These two, related through manifestation, are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative period to a simultaneous functioning; the first result of their relation is the appearance of that which will enable the Lord of the World to express His Own unknown inscrutable purpose.

(TEV 79) The animal kingdom has a peculiar relation to the fourth kingdom in nature, and the unfolding of the animal consciousness proceeds along lines paralleling, yet dissimilar to that of the human being who is beginning to respond to the kingdom of souls, the fifth kingdom. It is the karma and destiny of the fourth kingdom to be the impressing agent for the third; the problem is complicated, however, by the fact that the animal kingdom antedates the human and had, therefore, generated a measure of karma—both good and evil—prior to the appearance of mankind. The "impressing process" carried forward by humanity is modified and often negated by two factors:

1. Human ignorance and selfishness, plus inability to work consciously and intelligently with the embryonic minds within animal forms; this is true except in a few (a very few) cases which involve the domestic animals. When humanity is itself further advanced, its intelligent impression upon the consciousness of the animal kingdom will produce planetary results. At present this is not so. It will only come when the animal kingdom (as a result of human understanding) becomes invocative.

2.The self-generated karma of the animal kingdom which is largely being worked off in its relation to mankind today. The karmic entity—holding a type of rule within the third kingdom—is a part of the planetary Dweller on the Threshold.

(TEV 80) The main factor preventing a completely unimpeded sequence of impression from Shamballa straight down into the mineral kingdom, via all the other kingdoms, is the factor of freewill, resulting in karmic responsibility. This can be either good or bad. It is interesting to note here that both the good and the bad karma produce conditions which not only have to be worked out, but that they lead to conditions which delay what we—from our limited point of view—might look upon as the liberation of the planet. The generating of good karma necessitates the "living through" of conditions where everything (for the man responsible or for any other form within its limitations) is good, happy, beneficent and useful. The evil karma generated in any kingdom in relation to the "realm where dwelleth the planetary Dweller on the Threshold" stands between the cosmic Door of Initiation and our planetary Logos. This Dweller represents all the mistakes and errors due to wrong reactions, unrecognised contacts, deliberate choices made in defiance of known good, and mass movements and mass activities which are temporarily not progressive in time and space. I realise that where these facts apply to the subhuman kingdoms in nature you are not aware of what I mean, but that does not alter the law or movements which are in no way related to human evolution. In connection with the planetary Logos I would like to add that in that great planetary struggle and His subsequent [Page 81] initiation, we are all implicated—from the atom of substance up to and including all the Lives which form the Council Chamber of the Lord of the World; it is this titanic effort which is made by the sum total of all the living processes and entities that compose the manifestation of Sanat Kumara which is responsible for the creative evolutionary processes; it is also responsible for what we call time, with all that that concept involves of events, opportunity, the past, the present and the future, the good and the evil.

(TEV 167) The centres below the diaphragm, i.e., the solar plexus centre, the sacral centre and the centre at the base of the spine, are controlled by the four ethers of the planetary physical plane; the centres above the diaphragm, i.e., the heart centre, the throat centre, the ajna centre and the head centre, are controlled by the four cosmic ethers, to which we give the names of the energies of the buddhic plane, the energies of the atmic plane, the energies of the monadic plane and the energies of the logoic plane.

This statement involves a somewhat new concept; it creates a basic relation, making possible the fact that "as above so below." Think this out. It has serious implications.

The centres below the diaphragm are—during the evolutionary process—controlled by the first, the second and the third ethers, counting from below upward; when evolution has brought the aspirant to the point of personal integration, then the energies of the highest, the etheric-atomic plane can and do control. When that takes place, then the possibility is present of the energies of the cosmic etheric planes bringing the centres above the diaphragm into full expression. This takes place upon the Path of Discipleship and the Path of Initiation. This interesting process of transference of energies is called by several names, such as "radiatory substitution," "energising at-one-ment," and "inspirational reflected light of energy." All these terms are efforts to express in somewhat inadequate words what happens when the higher energies are substituted for the lower, when the magnetic "pull" of the spiritual energies draws upward and absorbs the lower energies which are concerned primarily with the personality life, or when the reflecting light of the Spiritual Triad and of the Monadic Glory are transferred into the higher energy centres in the final vehicle used by the developed human being.

Little has as yet been given out anent the relation of the four physical ethers and the four cosmic ethers; there is nevertheless a direct relation between them, and this the initiatory process reveals. This also brings about significant changes in the vehicles of humanity. There is also a direct relation between the four aspects of karma (the Law of Cause and Effect) and the four physical ethers, as well as the four cosmic ethers; this relationship will later constitute the basis of a new occult science. Therefore, there is yet much to be grasped by students concerning energy, its emanating sources, its mode of transfer or its transitional processes, and its anchorage within the planetary body, or the physical body of the individual. With some of these [Page 169] ideas we will now deal, thus laying the foundation for future investigation, but saying little which will be of immediate use to the individual student.

(CF 73) III. THE PERSONALITY RAY AND KARMA

It might be wise here to recapitulate a little so that in the refreshing of the memory may come the basis of further knowledge. We dealt first with the three fires of the system, macrocosmic and microcosmic, and having laid down certain hypotheses we passed to the consideration of the first of the fires, that which is inherent in matter. Having studied it somewhat in its threefold manifestation in the various parts of the system, including man, we took up the matter of the personality Ray and its relationship to this third fire. We must recall here that all that has been dealt with has been in relation to matter, and for the whole of this first section this thought must be borne carefully in mind.

In our second section we will consider all from the standpoint of mind, and in the final from the standpoint of the Divine Ray. Here we are dealing with what H. P. B. calls the primordial ray and its manifestations in matter.28 All these Rays of Cosmic Mind, Primordial Activity, and Divine Love-Wisdom are but essential quality demonstrating through the agency of some one factor.

The Primordial Ray is the quality of motion, demonstrating through matter.

[Page 74]

The Ray of Mind is the quality of intelligent organisation, demonstrating through forms, which are the product of motion and matter.

The Ray of Love-Wisdom is the quality of basic motive that utilises the intelligent organisation of matter in motion to demonstrate in one synthetic whole the great Love aspect of the Logos.29

This line of thought can be worked out also correspondingly in the Microcosm, and will show how individual man is engaged in the same type of work on a lesser scale as the solar Logos.

At this point in the treatise we are confining our attention to the Ray of Active Matter, or to that latent heat in substance which underlies its activity and is the cause of its motion. If we think with sincerity and with clarity we will see how closely therefore the Lipika Lords or the Lords of Karma are associated with this work. Three of Them are closely connected with Karma as it concerns one or other of the three great Rays, or the three FIRES, while the fourth Lipika Lord synthesizes the work of his three Brothers and attends to the uniform blending and merging of the three fires. On our planet, the Earth, They find Their points of contact through the three "Buddhas of Activity,"30 (the correspondence should be noted here) and the fourth Kumara, the Lord of the World. Therefore, we arrive at the realisation that the personality Ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the Buddhas of Activity.

[Page 75]

The karma31,32,33 of matter itself is an abstruse subject and has as yet scarcely been hinted at. It is nevertheless indissolubly mixed up with the karma of the individual. It involves a control of the evolution of the monadic essence, the elemental essence and of the atomic matter of the plane; it is concerned with the development of the four spirillae, with their activity, with their attachment to forms when atomic, and with the development of the inner latent heat and its gradual fiery increase until we have within the atom a repetition of what is seen within the causal body: the destruction of the periphery of the atom by the means of burning. It deals with the subject of the building of matter into form by the

interaction of the two rays, the Divine and the Primordial, producing thereby that fire by friction which tends to life and fusing.

The karma of form is likewise a vast subject, too [Page 76] involved for average comprehension but a factor of real importance which should not be overlooked in connection with the evolution of a world, a synthesis of worlds, or of a system when viewed from higher levels. Everything is, in its totality, the result of action taken by cosmic Essences and Entities in earlier solar systems, which is working out through the individual atoms, and through those congeries of atoms which we call forms. The effect of the personality Ray upon the internal fires is therefore, in effect, the result of the influence of the planetary Logos of whatever ray is implicated, as He works out that portion of Karma which falls to His share in any one cycle, greater or lesser. He thus brings about and eventually transmutes, the effects of causes which He set in motion earlier in relation to His six Brothers, the other planetary Logoi. We get an illustrative parallel in the effect which one individual will have upon another in worldly contact, in moulding and influencing, in stimulating or retarding. We have to remember that all fundamental influence and effects are felt on the astral plane and work thence through the etheric to the dense physical thereby bringing matter under its sphere of influence, yet not itself originating on the physical plane.

(CF 93) We might ask: What causes the apparent deadness of the Moon? Is there deva life upon it? Does solar prana have no effect there? What constitutes the difference between the apparently dead Moon, and a live planet, such as the Earth?40

Here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the Moon. Man has not ceased to exist upon the Moon because it is dead and cannot therefore support his life, but the Moon is dead because man and these deva groups have been removed from off its surface and from its sphere of influence.41 Man and the devas act on every planet as intermediaries, or as transmitting agencies. Where they are not found, then certain great activities become impossible, and disintegration sets in. The reason for this removal lies in the cosmic Law of Cause and Effect, or cosmic karma, and in the composite, yet individual, history of that one of the Heavenly Men Whose body, the Moon or any other dead planet at any time happened to be.

(CF 103) We might here note a fact of interest, though of a mystery insoluble as yet to most of us, and that is, that these destructions by fire are part of the tests by fire of an initiation of that one of the Heavenly Men Whose karma is bound up with our earth.

(CF 111) The whole question depends upon two things, which are the karma of the man, the planetary Logos, and the solar Logos, and the dominance of the spiritual indwelling entity over its vehicle.

(CF 111) The solar Logos likewise does the same during stated cycles, which are not the cycles succeeding those which we term solar pralaya, but lesser cycles succeeding the 'days of Brahma' or periods of lesser activity, periodically viewed. All these are governed by karma, and just as the true Man himself applies the law of karma to his vehicles, and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the Lipika Lords; He applies the law to his threefold lower nature. The fourth group of extra-cosmic Entities Who have Their place subsidiary to the three cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the bounds of the solar ring-pass-not in Their stated cycles. This is a profound mystery and its complexity is increased by the recollection that the fourth Creative Hierarchy of human Monads, and the Lipika Lords in Their three groups (the first [Page 112] group, the second, and the four Maharajahs, making the totality of the threefold karmic rulers who stand between the solar Logos and the seven planetary Logoi), are more closely allied than the other Hierarchies, and their destinies are intimately interwoven.

A further link in this chain which is offered for consideration lies in the fact that the four rays of mind (which concern the karma of the four planetary Logoi) in their totality hold in their keeping the present evolutionary process for Man, viewing him as the Thinker. These four, with the karmic four, work in the closest co-operation. Therefore, we have the following groups interacting:

First. The four Maharajahs, the lesser Lipika Lords,49 who apply past karma and work it out in the present.

Second. The four Lipikas of the second group, referred to by H. P. B. as occupied in applying future karma, and wielding the future destiny of the races. The work of the first group of four cosmic Lipika Lords is occult and is only revealed somewhat at the fourth Initiation (and even then but slightly) so it will not be touched upon here.

Third. The fourth Creative Hierarchy of human Monads, held by a fourfold karmic law under the guidance of the Lipikas.

Fourth. The four planetary Logoi50 of Harmony, Knowledge, Abstract Thought and Ceremonial, who [Page 113] are in Their totality the Quaternary of Manas while in process of evolution, and who pass under Their influence all the sons of men.

Fifth. The Deva Lords of the four planes of Buddhi, or the plane of spiritual Intuition, Manas, or the mental plane, Desire, and the Physical, who are likewise allied to the human evolution in a cIoser sense than the higher three.

(CF 132) d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.

(CF 153) Students should here bear carefully in mind that we are not referring here to points in space; we are simply making this distinction and employing words in order to make an abstruse idea more comprehensible. From the point of view of the totality of the rays and planes there is no north, south, east nor west. But at this point comes a correspondence and a point of real interest, though also of complexity. By means of this very interaction, the work of the four Maharajahs or Lords of Karma, is made possible; the quaternary and all sumtotals of four can be seen as one of the basic combinations of matter, produced by the dual revolutions of planes and rays.

(CF 207) In connection with this there is a fundamental point that must never be forgotten: these seven Heavenly Men might be considered as being in physical incarnation through the medium of a physical planet, and herein lies the mystery of planetary evolution. Herein lies the mystery of our planet, the most mysterious of all the planets. Just as the karma of individuals differs, so differs the karma of the various Logoi, and the karma of our planetary Logos has been a heavy one, and veiled in the mystery of personality at this time.

(CF 231) I do not propose to deal here with the evolutionary process in any other way than briefly to indicate that the whole method of evolution is simply that of adjusting the matter aspect to the Spirit aspect, so that the former proves entirely adequate as a body of expression for the latter. The life cycle of the Son is one hundred years of Brahma in the same sense as man has a life cycle consisting of a certain number of years, dependent upon his karma. During the life cycle of a man, he expresses what is in him at his particular stage, and gradually develops from the stage of the ante-natal period wherein the Self overshadows the matter aspect until the period wherein that Higher Self takes full possession of the prepared form. This stage varies with every individual. From that time on fuller self-consciousness is sought, and the man (if proceeding normally) expresses himself through the form ever more adequately. Each life of lesser cycle in the great cycle of the Ego or Self, sees that expression more complete, brings the form more under control and develops a conscious realisation of the Self until there comes a culminating cycle of lives in which the Self within rapidly dominates, and takes full authority. The form becomes wholly adequate; the fusion of the two poles of Spirit and matter is fully brought about; and the light (fire) and heat (radiation) is seen and felt systemically. Then the form is either consciously utilised for specific ends or is vacated, and the man is liberated. Electric fire and fire by friction are fused, and the consequent solar fire blazes forth in radiant glory.

(CF 257) Second. Discriminatory capacity. His first act, as we know, was to discriminate or choose the matter he needed for manifestation. That choice was controlled by:

Cosmic Karma.

Vibratory capacity.

Responsive coloring or quality.

Numerical factors involved in cosmic mathematics.

(CF 273) 1. The Idea of Repetition.

This repetition involves the following factors:

a. Repetition in time: The thought of cyclic activity necessitates periods of time of differing length—greater or lesser cycles—but (according to their length) of uniform degree. A manvantara, or Day of Brahma, is always of a certain length, and so is a mahamanvantara. The cycles wherein an atom of any plane revolves upon its axis are uniform on its own plane.

b. Repetition in fact: This involves the idea of a key measure, or sound of any particular group of atoms that go to the composition of any particular form. This grouping of atoms will tend to the make-up of a particular series of circumstances and will repeat the measure or sound when an animating factor is brought to bear upon them. When the vitalising force is contacting at stated periods a certain set of atoms, it will call forth from them a specific sound which will demonstrate objectively as environing circumstances. In other words, [Page 274] the interplay of the Self and the

not-self is invariabIy of a cyclic nature. The same quality in tone will be called forth by the Self as it indwells the form, but the key will ascend by gradual degrees. It is similar to the effect produced in striking the same note in different octaves, beginning at the base.

c. Repetition in space: This concept is involved deep in the greater concept of karma, which is really the law that governs the matter of the solar system, and which commenced its work in earlier solar systems. We have, therefore, cycles in order, and repetition in an ever-ascending spiral, under definite law.

The thoughts thus conveyed might be expressed likewise as follows:

a. The solar system repeating its activity....Repetition in Space.

b. A planetary chain repeating its activity....Repetition in Time.

c. The constant consecutive reverberation of a plane note, of a subplane note, and of all that is called into objectivity by that note.....Plane Repetition.

d. The tendency of atoms to perpetuate their activity, and thus produce similarity of circumstance, of environment and of vehicle....Form Repetition.

(CF 304) It should be borne also in mind that just as the average man in each incarnation achieves three objects:

1. The development of consciousness or the awakening of the faculty of awareness,

2. The achievement of a certain proportion of permanent faculty, or the definite increase of the content of the causal body,

3. The making of karma, or the setting in motion (by action), of causes which necessitate certain unavoidable effects,

so a Heavenly Man at one stage of His evolution does the same. As man progresses and as he enters upon the Probationary Path and the subsequent Path of Initiation, he succeeds in bringing about some further noticeable developments.

(CF 353) . Will and ordered purpose. Thus all that we can really predicate anent the origin of manas is that it is the unified will-activity, or the purposeful expression of the realised Identity of some great Self which colours the life and swings into intelligent co-operation all the lesser units included in its sphere of influence. Each of us, in illustration, is the thinking purposeful Entity who acts as the manasic principle, and the spring of action, to all the units included in our three bodies. Each of us sways them to our will; we act, and by acting, force co-operation as we see fit. The Logos does the same on a larger scale. In this thought lies light on the question of karma, of free-will and of responsibility. Manas is, really WILL working itself out on the physical plane, and the truth of this will be seen when it is realised that all our planes form the cosmic physical plane, whereon an Entity, inconceivably greater than our Logos, is working out a set purpose through the Logos, through us, through all Spirit-substance that is included within His sphere of radiatory activity.

(CF 395) II. THE POSITION OF MANAS

1. Manas and Karma.

Having seen that manas is the intelligent purpose of some Being, working out in active objectivity, and having touched upon the inter-relation existing between certain of these Entities, it may now be possible to vision—even if somewhat cursorily and dimly—the true position of the manasic principle in all three cases. The whole mystery of this principle is hidden in two fundamentals:

The mystery of the resolution of the six-pointed star, into the five-pointed star.40,41

The mystery of the Lords of Karma, Who are, in themselves, the sole recipients of the Mind purposes [Page 396] of that cosmic ENTITY Who enfolds our solar Logos within His consciousness.

(CF 398) When, therefore, the esoteric side of astrology, and of mystical geometry, has been studied, and alliance has been made between these two sciences, a flood of light will be thrown upon this matter of the intelligent principle; when the inner workings of the Law of Cause and Effect (the law whereby the Lipika Lords govern all Their action) is better comprehended, then—and then only—will the sons of men be able to study with profit the place of manas in the evolutionary scheme. At the present time it is not possible to do more than point out the direction of the path which must be trodden before this [Page 397] abstruse matter can be made clear, and to indicate certain lines of investigation which might (if strenuously and scientifically followed) yield to the student a rich reward of knowledge. Until the intuition is better developed in the average man, the very principle of manas itself forms a barrier to its due understanding.

2. Manas and karmic purpose.

If it is realised by the student that manas and intelligent purpose are practically synonymous terms, it will be immediately apparent that karma, and the activities of the Lipika Lords, will be involved in the matter. It will also be apparent that only as the lower mind is transmuted into the abstract or higher mind and from thence into the intuition, will man be able to understand the significance of manas. We may perhaps ask why this must be so. Surely it is because the abstract mind is the agent on cosmic levels whereby the Entity concerned formulates His plans and purposes. These plans and purposes (conceived of in the abstract mind) in due course of evolution crystallise into concrete form by means of the concrete mind. What we call the archetypal plane in connection with the Logos (the plane whereon He forms His ideals, His aspirations and His abstract conceptions) is the logoic correspondence to the atomic abstract levels of the mental plane, from whence are initiated the impulses and purposes of the Spirit in man,—those purposes which eventually force him into an objective form, thus paralleling logoic manifestation. First the abstract concept, then the medium provided for manifestation in form, and, finally, that form itself. Such is the process for Gods and for men, and in it is hidden the mystery of mind and of its place in evolution.

(CF 400) In the process of treading that Path and of achieving the goal, man is resolved into the five-pointed star, finally into the triangle of Spirit. Between these two stages is [Page 400] a mysterious esoteric stage wherein he is resolved into the four,—not this time the four of the lower quaternary, but a higher four. He becomes part of the consciousness of that occult group hinted at in various places which stands next to the three Logoi, the four great Maharajahs, the dispensers of karma, the repositories of cosmic purpose, who are reflected (but only reflected) in the logoic Quaternary, or in those four Heavenly Men Who embody (with their synthesising third) logoic manas. These four with the synthesising one are in Themselves the sumtotal of manas, the Brahma aspect, or Intelligence in activity. Karma works through manas, and only as the six-pointed star (or the sumtotal of concrete mind in its various divisions) becomes the five-pointed star, or the synthesis of the lower into the abstract or higher, is the transmutation into the three, or the Spiritual Triad, made possible via the four, or the formless repositories of karmic purpose; thus is liberation achieved, thus is man set free, and the microcosm attains BEING without the necessity of form-taking. A hint here in connection with the microcosm may help: When the microcosm has transcended the three worlds of matter and has become the five pointed star, he passes into the consciousness of the Monad, or pure Spirit, via the fourth plane of buddhi. For him the buddhic plane is the plane of karmic correspondence. On it he enters into the sphere of conscious co-operation in the working out of karma for a Heavenly Man, having completely worked out his personal karma in the lower three spheres. The student whose intuition suffices can work out the planes which correspond to the buddhic plane, for a Heavenly Man and for a solar Logos. This will only be possible if the concept is extended to cosmic levels and beyond the systemic.

(CF 405) This is a great mystery and is allied to the mystery of electricity (or of fohatic life) which H. P. B.42 refers to. The Messengers, the Builders, the devas, are flaming fire, radiant electric matter, and only in time and space, only during manifestation and only through the cycles of objectivity, is such an entity as man possible, or can a Heavenly Man come into existence. Outside a solar ring-pass-not, for instance, and as far as our evolution is concerned, we have radiant electric substance, active, intelligent ether, ensouled by the deva evolution.43 These [Page 405] work blindly and under the laws of cosmic electricity. (We must differentiate with care between cosmic electricity, and the electrical akasha of the system, which is electrical substance confined and brought under another set of laws through the instrumentality of another factor, that of pure Spirit.) Outside the ring-pass-not, we have that abstraction which we call pure Spirit. This "pure Spirit," or abstract, conscious Being, through conscious karma periodically seeks to manifest, and wills to work out a purpose under the laws of Its Own being, and is thus impelled by the attractive quality of its opposite pole, intelligent substance, to blend with it. The meeting of these two polarities, and their point of merging, causes that flash in the cosmic universe which we call a sun, and results in light or objectivity. Within the ring-pass-not, therefore, the electric fire of pure Spirit can only manifest through merging or union with electrical substance, and is, therefore, during evolution and for the major portion of the process, limited by it. In fact, little as it is realised, the deva evolution controls for the greater portion of manifestation up to the beginning of the transmutative process. They build incessantly the confining form.

(CF 407) The work of the four Maharajahs who apportion karma within the ring-pass-not will reach its culminating point during the fourth round. In the next round, the work of the Lipikas who handle affairs in connection with our system outside the ring-pass-not will become more prominent. This is necessarily so, as the Lipika Lords dispense the law to those who have merged themselves with their divine principle, and are no longer held by the material forms of the three worlds. The Lords of Karma, or the Maharajahs, work with the sons of men in the three worlds, and through manasic principle.

(CF 431) On the fourth subplane of the astral plane, a similar activity will be noted as in process. The inflowing force will cause an astral stimulation in the bodies of many of the human family who are still on that subplane, and will bring about an awakening of the desire for harmony in a new manner. This will work out relatively well in the sixth subrace. It should be remembered that numbers of the old Atlanteans (fourth rootrace men) will respond to [Page 431] the stimulation and will find their way into incarnation at that time, for the four and the six are always closely allied. We have another suggestive analogy in the fact that the devas of the fourth ether will be soon swinging into recognised utility and that in the sixth subrace the deva evolution will be exceedingly prominent. The fourth plane is the plane of at-one-ment for certain deva and human units, and certain groups (the fourth Creative Hierarchy and the sixth Deva Hierarchy) have a pronounced karma to work out together. One can now see the supreme importance of the human Hierarchy, the fourth in this sequence of planes and ideas.

(CF 447) During this same cycle, a transference of units from out of the animal kingdom into the human will proceed in the fifth chain and from thence on to another chain, thus producing a period of even greater activity than on our own globe. Similarly I may point out (even though it is not possible to give more than a hint) that the force of the cosmic Transferrer is being called into activity by the transference during this cycle of a special group of highly advanced units of the human and deva kingdoms (members of the occult Hierarchy) to another scheme altogether. Certain units also—from among the Lipika Lords—are taking advantage of this cosmic influence to transfer their activity to another system, giving place to others Who will work out the karma of the new age. The power of these agencies permeates the entire globe and extends throughout the chains and schemes which lie in the line of its path. It will fundamentally affect the vegetable kingdom, obscuring old types and bringing in new; it will work in the mineral kingdom and give a new impetus to the chemical processes, causing incidentally [Page 447] a setting loose of radioactive units, and a consequent accretion of knowledge by the scientist. In the elemental kingdoms and the group souls found therein, it produces facility in the transference of atoms.

(CF 460) Owing to this repulsion, we have one reason (and one of the least fundamental) for the destructive war and the long cycle of cruelty that has been waged between man and the animals. It can be evidenced in the terror of man in connection with wild animals of the jungles and the deserts, and in the terrible toll of life that such animals have exacted during the centuries. This must not [Page 460] be forgotten. For thousands of years, wild animals have—specially before the coming in of firearms—destroyed the defenseless, and during those years, had statistics been taken, the numbers of human beings killed would reach a stupendous figure. Now, in this age, the balancing is taking place and in the slaughter of animals equilibrium is being reached. I do not refer to the wanton cruelties practised under the name of science, nor to certain practices which take place under religious guise in different lands. The source of these enormities must be sought for elsewhere. It is hidden in the karma of that Being, Who for a period—during the moon chain—held office as the Entity Who is the informing evolutionary Life of the animal kingdom. This is a point of view needing careful pondering. Each of the kingdoms of nature is the expression of a Life or Being; man, for instance, being the expression of one or other of the Heavenly Men; the sumtotal of humanity (the fourth Hierarchy) being found, with the deva evolution, as the centres of the solar Logos. The animal kingdom likewise is the expression of the life of a Being Who is a part of the body of the Logos or of the planetary Logos, but not a centre of conscious energy. (A correspondence is found in the human body, which has its seven centres of force or energy, but also other organs upon which objective manifestation depends in lesser degree.) Such an Entity finds expression through the animal kingdom, of which He is the informing Soul, and He has definite place in the planetary or logoic body. This is a hint which has hitherto not been exoteric and is to be commended to the consideration of students. I would add that some of the tragedies underlying existence at this time are karmically incident upon temporarily faulty relations between an entity who dominated at one period of the third or moon-chain, and the one holding analogous position in this the fourth or earth chain. This latter is the sumtotal of the [Page 461] lowest human principle, if we count the dense physical or animal body of man as a principle. In their lack of agreement lies the clue to the cruelties practised on animals by man.

(CF 469) d. Four devas who are the plane representatives of the four Maharajahs (the Lords of Karma) and are the focal points for karmic influence in connection with man. The four Maharajahs are the dispensers of karma to the Heavenly Men, and thus to the cells, centres, and organs of His body necessarily; but the whole system works through graded representatives; the same laws govern these agents of plane karma as govern the systemic and cosmic, and during plane manifestation they are, for instance, the only unit in form [Page 469] permitted to pass beyond the plane ring-pass-not. All other units in manifestation on a plane have to discard the vehicle through which they function before they can pass on to subtler levels.

c. Types of Karma. We might here enumerate the different types of KARMA, even though we have not the time to enlarge upon the subject. A book by itself of vast proportions could not contain all that might be said. We should bear in mind that KARMA is imposed upon the ensouling entity through the medium of matter or of substance itself (which is coloured by it) and that this matter or substance is intelligent material composed of deva essence.

Cosmic Karma—Imposed upon the solar Logos from outside of the system.

Systemic Karma—The working out by the Logos of effects set in motion in previous Kalpas, and which influence His present type of Body.

Planetary Karma—The individual karma of a Heavenly Man, which is just as different from that of another Heavenly Man, as is the karma of the different members of the human family.

The Karma of a chain, which is bound up in the life experience of that entity who ensouls a chain, and is a centre in the body of a Heavenly Man, in the same sense as a Heavenly Man within His scheme is a centre in the body of the solar Logos.

Globe Karma—The individual destiny of the entity who is a centre in the body of the ensouling Life of a chain.

These five existences above enumerated, who are worked upon by karma, are all cosmic and solar Lords of Light, Who achieved intelligence, and passed through the human kingdom many kalpas ago.

Plane Karma—This is inextricably mixed up with the [Page 470] karma of the planetary Logos and of the Raja-Lord, and is dependent upon the interplay between these two opposite poles,—the masculine and feminine aspect of the Divine Hermaphrodite.

The Karma of a subplane, or the destiny of certain lesser entities who manifest through these planes.

In these two types of karma, we have what one might term the "Karma of the Hierarchies" as it has been brought about since the manifesting of the solar system. It is the result of the past of this system, and not so much the working out of effects originating in previous solar systems.

The Karma of the kingdoms of nature as we know them on our planet:

a. The mineral kingdom.

b. The vegetable kingdom.

c. The animal kingdom.

This is necessarily the karma of the different lunar Lords who ensoul these kingdoms, and who are working out their purposes through them. We must note that we have touched therefore upon cosmic, solar, and lunar karma. In the latter is hid the great mystery of the Moon, and her place in the planetary scheme.

The Karma of the Human Hierarchy54,55,56 in its seven groups, and of the individual Monads. This in itself is a vast and intricate subject and—during the particular cycle of the Earth globe—can be divided into:

[Page 471]

a. World karma. (The seven root-races.)

b. Racial karma, or the destiny and purpose of each root-race.

c. Subrace karma, for each subrace has its own destiny to work out.

d. National karma.

e. Family karma.

f. Individual karma.

All these different types of karma are intermingled and bound up in a manner inconceivable and inextricable [Page 472] to man; even the adepts cannot untangle the mystery beyond that of the groups affiliated with them, while the Chohans of the higher degrees work with the karma of the larger groups (which are the aggregates of the lesser groups).

All the lesser grades of devas, "The Army of the Voice," on each plane, the lesser builders and elementals in their myriads, work unconsciously, being guided and directed by words and sound. In this way vibrations are set up in the essence of the planes by the conscious Builders.

(CF 486) Advanced intellectual man should be able to co-operate in the synthesis of the work, and deal with the transmutation [Page 486] of the metals, as the ratio of their intellectual development to that of the mineral elements, and builders whom they would control, is the same as in the above mentioned cases and grades of consciousness, but owing to the disastrous developments in Atlantean days, and the consequent stultification of spiritual evolution for a time until karma has been adjusted, the art has been lost; or rather, the knowledge has been safeguarded until a period is reached in the racial progress wherein the physical body is pure enough to withstand the forces contacted, and to emerge from the process of chemical transmutation enriched, not only in knowledge and experience, but strengthened in its own inner fibre.

(CF 490) The process as carried on by the Dark Brotherhood is the reverse of this. They centre the attention upon the form, and seek to shatter and break that form, or the combination of atoms, in order to permit the central electric life to escape. They bring about this result through external agencies and by availing themselves of the destructive nature of the substance (deva essence) itself. They burn and destroy the material sheath, seeking to imprison the escaping volatile essence as the form disintegrates. This hinders the evolutionary plan in the case of the life involved, delays the consummation, interferes with the ordered progress of development, and puts all [Page 491] the factors involved in a bad position. The life (or entity) concerned receives a setback, the devas work destructively, and without participation in the purpose of the plan, and the magician is in danger, under the Law of Karma, and through the materialising of his own substance by affinity with the third aspect. Black magic of this nature creeps into all religions along this very line of the destruction of the form through outer agency, and not through the liberation of the life through inner development and preparedness. It produces the evils of Hatha Yoga in India and similar methods as practised in certain religious and occult orders in the Occident also. Both work with matter on some plane in the three worlds, and do evil that good may come; both control the devas, and attempt to produce specific ends by manipulation of the matter of the form. The Hierarchy works with the soul within the form and produces results that are intelligent, self-induced and permanent. Wherever attention is centred on the form and not on the Spirit, the tendency is to deva worship, deva contact and black magic, for the form is made of deva substance on all planes.

(CF 501) IV. On the Abstract Levels of the Mental Plane.

a. The ability of the Ego to discriminate as to time and space in the three worlds.

b. Egoic adaptation of matter and circumstance of time and environment to the specific need under the Law of Karma.

(CF 516) Relative Permanency. In the seventh principle of all manifesting entities is stored up and developed capacity, acquired ability, and the atomic memory, or in other words the heredity of the Thinker, viewing him from the physical standpoint or from the emotional. There is no permanence whatever in the sheaths; they are built into temporary forms, and dissolved when the Thinker has exhausted their possibilities, but the seventh principle of each sheath gathers to itself the achieved qualities and stores them up—under the Law of Karma—to work out again and to demonstrate as the plane impulse at each fresh cycle of manifestation. This permanency is itself likewise only a relative one, and as the inner fire within the atom burns more brightly, as the external fires of the ego or solar fire beat upon it with ever increasing intensity, the atom in due time is consumed, and the inner blaze becomes so great that it destroys its encompassing wall.

(CF 517) A permanent atom comes under the direct control of the lower of the three groups of Lipika Lords, and is the agency through which They work in the imposition of karma upon the particular entity who may be utilising it. They work directly with the permanent atoms of men, and produce results through the agency of form until they have exhausted the vibratory capacity of any particular atom; when this is the case the atom passes into the stage of obscuration, as does the seventh principle of any sheath. It comes under the influence of the first aspect, manifesting as the Destroyer.

(CF 547) Third, that there exist many cases of uneven or unequal unfoldment. Quite frequently people are found with perhaps two petals unfolded in the first circle and one still in latency, while a petal within the central or second ring may be in full development. This is the explanation frequently of the power in service along [Page 547] certain lines displayed by some, coupled with a comparatively low stage of development or of consciousness (egoically speaking). This is due to varying causes, such as the karma of the Monad itself on its high plane and the strength of the monadic grip upon the ego; many lives given to a particular line of action, resulting in the setting up of a strong vibration—one so strong that it renders the development of response to subsidiary vibrations difficult of attainment; certain peculiar conditions hidden in the evolution of any particular Lord of a Ray, and the effect of that condition upon a particular group of cells; the group karma of a collection or congery of causal bodies, and their mutual interplay. Every egoic unit or monadic force centre has a definite effect upon the group or community of Egos in which it may have a place, and as the interaction proceeds results are sometimes produced of a temporarily unexpected nature.

Second, the karma of the egoic group as it becomes more apparent on the physical plane. Hitherto, much has been said and taught about individual karma. Group karma in the future will slowly assume its rightful place in the thought of students, and this will lead to more intelligent co-operation, to a more sympathetic understanding of group responsibilities, and to a more adequate solution of group problems.

(CF 563) The Factor of Karma. Every thought-form comes under the law of Karma through the effect it produces. At this stage in the history of the system—that vast transitional stage between dense physical life and existence in the logoic etheric body—it is not easy for us to differentiate between those thought forms which are effects and those which are causes. It should be remembered here that only cosmic and solar lords formulate thoughts. The lunar Lords and all lesser intelligences do not do so. Therefore, the two above mentioned groups come under karmic law. They only are self-conscious, and therefore responsible. Where self-consciousness is not, there is no responsibility. Hence animals are not held to be responsible, and though they [Page 563] suffer on the physical plane and in their physical vehicles, on the subtler planes they are freed from karma, for they have neither memory nor anticipation; they lack the correlating faculty and as the spark of mind is missing, they are held free from the law of retribution, except where the physical body is concerned. The reason for the suffering in the animal kingdom is hidden in the mystery of the sin of the mindless,80 and in that terrible period spoken of in the Secret Doctrine, which resulted in abortions and distortions of all kinds. Had this period not occurred, and this particular type of "miscarriage of purpose" not taken place, we should not have had the fearful karmic relationship which now exists between the third and the fourth kingdom.

The effect of the life and persistence of a thought-form, if maleficent and destructive, works out as "evil karma" if beneficent it works as "good karma" in the group in which the emanator has a place. This is what is meant by there being no karma attached to the working out of a good and altruistic deed.

(CF 570) 7. The Law of Sacrifice and Death is the controlling factor on the physical plane. The destruction of the form, in order that the evolving life may progress, is one of the fundamental methods in evolution.

The Intermediate Law of Karma.—There is also an intermediate law, which is the synthetic law of the system [Page 570] of Sirius. This law is called by the generic term, the Law of Karma, and really predicates the effect the Sirian system has on our solar system. Each of the two systems, as regards its internal economy, is independent in time and space, or (in other words), in manifestation. We have practically no effect on our parent system, the reflex action is so slight as to be negligible, but very definite effects are felt in our system through causes arising in Sirius. These causes, when experienced as effects, are called by us the Law of Karma, and at the beginning they started systemic Karma which, once in effect, constitutes that which is called Karma in our occult and oriental literature.

The Lipika Lords of our system, the systemic Lords of Karma, are under the rule of a greater corresponding Lord on Sirius.

We have therefore:

1. The three cosmic laws of Synthesis, Attraction and Economy.

2. The Sirian law of Karma.

3. The seven laws of the solar system.

(CF 571) The system of the Sirian Logos is on the cosmic mental plane, and in a subtle way, incomprehensible to us, our Logos, with His system, forms a part of a still greater Logos. This does not involve loss of identity, though the matter is too abstruse to express more adequately. It is in this analogy that the basic idea can be found of all teaching given out about the Grand Heavenly Man. The whole conception of these laws is bound up in this idea. We have the three laws of the cosmic higher planes, holding in a synthesis of beauty the greater and the lesser system. Next we have the great law of Sirius, the Law of Karma, on the third subplane of the cosmic mental plane, which law really controls our Logos, and His actions, in the same way as the ego—in due course of evolution—controls the human personality.

(CF 591) 5. The Law of Fixation.—This is the governing law of the mental plane, finding its greater correspondence in the Law of Karma on cosmic mental levels. "As a man thinks, so is he;" according to his thoughts are his desires and acts, and so results the future. He fixes for himself the resultant karma. The word "Fixation" is chosen for two purposes: First, because the word implies the capacity of the thinker to shape his own destiny, and secondly because the word implies a stabilising idea, for as evolution progresses, the Ego evolves the faculty of forming definite concrete thought-forms, and, through these stable products, of subduing the fluctuations of the astral body…..

This law governs the crystallisation of all forms prior to their shattering in the process of evolution.

It governs the time of rebirth, being one of the subsidiary branches of the Law of Karma. Each of the seven subsidiary laws is linked to one of the cosmic laws, or with the Sirian Law of Karma. We need always to remember that the consciousness of the cosmic mental plane is the logoic goal of attainment, and that the Sirian Logos is to our solar Logos what the human Ego is to the personality. The Law of Karma, or cosmic Fixation, is the law of the cosmic mental plane, and controls the corresponding law in our system.

(CF 598) In order to give some idea of the complexity of the arrangement, I would like here to point out that the Rays themselves circulate, the Law of Karma controlling the interweaving. For instance, Ray I may pass around a scheme (if it is the paramount Ray of the scheme) with its first subray manifesting in a chain, its second in a round, its third in a world period, its fourth in a root race, its fifth in a subrace, and its sixth in a branch race. I give this in illustration, and not as the statement of a fact in present manifestation. This gives us some idea of the vastness of the process, and of its wonderful beauty. It is impossible for us, sweeping through on some one Ray, to visualise or in any way to apprehend this beauty; yet, to those on higher levels and with a wider range of vision, the gorgeousness of the design is apparent.

(CF 639) The three lowest systemic and cosmic vibrations are the result of:

Reflex action on the part of negative substance for the lower three are negative to the higher four.

Synchronous vibration, inherent in negative substance, the residue of an earlier system, and embodying therefore past karma for the Logos and for man.

Vibrations that are gradually being superseded by the imposition of a higher note; therefore for both man and the Logos, they occultly form the "body of death."

Some important info on the karma of the various kingdoms-the transmutation of the vegetable kingdom takes place on the physical level hence it is available as food, whereas the transmutation of the animal kingdom takes place on kama-manasic levels and so it is not available as food for man. Perhaps the mineral kingdom is not available for medicinal purposes because the solution to mans health problems lie on a astral and mental levels.

(CF 645) Class 3. A group who form the health auras of all the three middle kingdoms of nature (vegetable, animal and human) either collectively or individually. Man is coming into contact with them along medical lines and beginning somewhat to recognise them. One of the great errors into which the human family has fallen has been the endeavour to administer mineral drugs to man for medicinal purposes. It has resulted in a combination of deva substances which was never intended. The relation of man to the lower kingdoms, and particularly to the animal and mineral, has brought about a peculiar condition in the deva world and has tended to complicate deva evolution. The use of animal food (and the use of minerals as medicine in a lesser degree) has produced a commingling of deva substance, and of vibrations which are not attuned to each other. The vegetable kingdom is in a totally different situation, and part of its karma has lain in the providing of food for man; this has resulted in a needed transmutation of the life [Page 646] of that kingdom into the higher stage (the animal) which is its goal. The transmutation of vegetable life takes place necessarily on the physical plane. Hence its availability as food. The transmutation of the life of the animal into the human kingdom takes place on kamamanasic levels. Hence the non-availability, esoterically understood, of the animal as food for man. This is an argument for vegetarian living which needs due consideration.

Class 4. A very important class of etheric devas (as far as man is concerned) who are definitely the constituent substance of his centres. They occupy this position for karmic reasons, and are, from many angles, some of the most highly evolved of the devas of the shadows. They are distinguished by their ability to respond to a particular set of planetary vibrations in a peculiar manner, and in their essential essence, and in their own peculiar sphere enable man to react to Ray stimulation. Each centre is under the influence of one or other of the planets. In this fact lies the ability of man eventually—through the agency of his centres—to put himself en rapport with the sevenfold soul of the world.

(CF 661) ……Varuna, the Lord of the astral plane……….comes into manifestation in connection with one of the Heavenly Men, Who is the Lord of a major Ray. The other two are linked up with the Lords of a minor Ray. There is a suggestive hint for students in this information. We may justly ask why, if this is so, it should apparently manifest so disastrously in connection with man? There are several reasons for this, one being that the force flowing through the vehicle of the great deva, the plane, is consequently stronger than in the other two cases, and this is owing to His more advanced stage of development and also to the fact that the Logos Himself is polarised in His astral body. Another reason is that he has a peculiar link with the Ruler of the animal kingdom, and as the human being has not yet dissociated himself from, nor learnt to control, his animal nature, he too comes under the influence of this tremendous force. There are other reasons hidden in the karma of our Heavenly Man, but the above reasons suffice.

(CF 700) On all the planets these manasadevas are found working, ever in their three groups but varying the methods employed according to the stage of the evolution of the planet concerned, and the karma of its planetary Lord. Their method of work on the Earth can be studied in the Secret Doctrine and has a most significant interest for men at this time.34 The three groups should be carefully considered from the standpoint of their occult work, which is hinted at under the terms of:

a. Those who refused to incarnate.

b. Those who implanted the spark of manas.

c. Those who took bodies and moulded the type.

(CF 704) The mystery of the Manasaputras is hidden in this, and in the function of the fifth Hierarchy, and it is not possible to reveal more of it. The secret of Buddhi, the sixth or Christ principle, which concerns these Sons of God, and the secret of the fifth Hierarchy which is the vehicle or recipient of buddhi, cannot be mentioned outside initiated circles. It holds hid the possibility of egoic unfoldment, and keeps secret the karma of the Heavenly Men, the five Kumaras.

Solar Avatars embody the karma of past Kalpas for our Solar Logos

(CF 724) 2. Solar Avatars: These avatars are of three types though there are really many more. They are also extra-systemic visitors, and are mainly concerned with certain processes in the system, among others the administration of the law of cause and effect, or of karma. They embody the karma of the past kalpas as far as our Logos is concerned, and give the initiatory impulse to the processes of adjustment, of expiation and of recognition as it concerns the present system as a whole. One such Entity, the "Karmic Avatar" appeared upon the second logoic vibration, being swept in on the second Breath; He has stayed until now: He will remain with us until all the schemes have entered upon their fifth round, and are nearing their "Judgment Day." At that time, He can withdraw, leaving the planetary Logoi concerned to fulfil the karmic purpose unwatched. The vibratory impulse will then be so strong and the realisation of the buddhic principle so consciously vivid that nothing can then arrest the onward march of affairs. Under Him work a number of cosmic entities who, as stated in the Secret [Page 725] Doctrine,41 have the privilege of "passing the ring-pass-not"; these are, nevertheless, not avatars for They are Themselves evolving through the administration of karma. It is Their work, and opportunity to progress. An avatar can learn nothing from the place of His appearance. His work is to apply the force of some type of electrical energy to substance in one of its many grades, and thus bring about anticipated results.

(CF 729) It is not possible to express this great mystery more clearly but if the student couples these few hints with those earlier given in the Secret Doctrine, the mystery of the "Holy Four" may be somewhat clarified from the standpoint of energy and evolution.

The times and seasons of their appearing vary according [Page 729] to the particular karma of the Lord of the Ray, and nothing in connection with these great cycles, and incarnation periods, can be revealed to the unpledged and the profane.

(CF 739) (4) Planetary Pralaya. Man, after these cyclic happenings, is now a conscious part of his group, and a vibrant point in a centre in the body of a Heavenly Man, consciously alive and consciously aware of his place in the great whole. This involves a realisation as to the centre of which he is a point of energy, a knowledge of the type of force he is to transmit, and to manipulate from cosmic levels, and a conscious relation with the six other centres in the planetary Life with which he is associated.

This period of conscious activity in etheric substance (of which the planetary body is formed) persists according to the karma of the planetary Lord, for the unit is now consciously associated with planetary karma, and is a participant in the working out of the will and purpose of the Lord of His Ray. On the higher planes of the system, this stage persists for the length of the life of a scheme; to which a period of pralaya succeeds that has its beginning towards the end of the seventh round in any scheme or of the fifth if the Law of Persistence of a scheme is working out through cycles of five. I am [Page 740] here generalising and speaking in broad terms; the karma of the units differ and a man—according to the path he chooses after the fifth initiation—stays and works within his own scheme, but changes may occur through the following factors:

a. Planetary karma.

b. The will of the Lord of his Ray.

c. Orders emanating from the solar Logos which are conveyed to him after liberation via the planetary Logos and through the medium of the chohan of his Ray.

He is then "abstracted" under a mysterious planetary law which only works on cosmic etheric levels, and is transferred to his destination. If we interpret all the above in terms of energy and of radioactivity and thus avoid the dangers of materialistic interpretation, the meaning will become clearer.

(CF 742) ………….We have attempted to carry the thought of the student beyond his own tiny sphere to the consideration of the work of the Manasadevas in the solar system. In every scheme They have Their place, but in some—as in the Jupiter scheme—They are just beginning Their work, and in others—as in the Vulcan and Venus schemes—Their work is nearly completed. Venus is in her last round, and has nearly developed her fourth kingdom to perfection, or as much as it is possible in the system. In the Earth scheme, They are in full tide of work, and only in the next round will They demonstrate the height of Their activity. They pass cyclically through the schemes and under Law—the Law of Karma for the planetary Logos, for They are essentially concerned with His Life as it actuates His centres. They come into a scheme on a wave of manasic energy from the head centre of the Logos, and in the process of passing through his Heart centre three things occur:

1. They become differentiated into seven groups.

2. They direct Themselves as streams of energy to some particular scheme.

3. Their contact with a scheme is that which produces the manifestation of the fourth Creative Hierarchy, and leads to the Monads taking form in the three worlds.

(CF 751) Again, when a man has become a disciple he may, if he so wish, remain upon the astral plane and work there, and—at his pleasure, and under the adjustment of karma by [Page 751] his Guru—he may take immediate physical birth. A hint as to the mystery of the Bodhisattva may be found in these two thoughts, provided the student transfers the whole concept to the etheric levels of the cosmic physical plane, and remembers that on these levels the adept works altogether as a part of a group, and not as a separated Identity, as does the ego in the three worlds. Therefore, the energy pouring through Him may be:

(CF 756) When the hour has come (and already a few cases are to be found), many cases of overshadowing will be seen and will demonstrate in a threefold manner. In all countries, in the orient and the occident, prepared disciples and highly evolved men and women, will be found who will be doing the work along the lines intended, and who will be occupying places of prominence which will make them available for the reaching of the many; their bodies also will be sufficiently pure to permit of the overshadowing. It will only be possible in the case of those who have been consecrated since childhood, who have been servers of the race all their lives, or who, in previous lives, have acquired the right by karma. This threefold overshadowing will manifest as:

(CF 760) 3. An avatar demonstrates one of two things, according to his peculiar karma:

a. The pure light of the Monad, brought through by means of the perfected Ego and personality on to the physical plane. The line of force extends straight through from monadic levels to the physical.

b. The light of the Logos Himself in one or other aspect, this being transmitted consciously via the Monad straight through to the physical plane from the planetary Logos, or even from the solar Logos Himself.

(CF 761) In the first two cases, desire for sentient existence, or desire for service to humanity, are the factors which produce physical manifestation (one through the force of evolution itself, the other through a conscious act of the will). Desire for sentient existence is but the latent second aspect seeking expression by means of the Not-Self, and in the other case the manifested second aspect consciously utilises form as a means to an end. In the case [Page 761] of all avatars it is the will aspect which is brought into play, and which produces appearance—either the will of the perfected adept, such as the Buddha Himself, or (as in the case of the true Avatar, Who is, and Who has not achieved) the will of the planetary Logos or of the solar Logos, taking form for a specific purpose. It involves a higher display of the creative faculty than that displayed by the Adept in the creation of His body of manifestation, the Mayavirupa.52 The terms "appropriation of a physical body" and "creation of a physical body" must be extended to include all the planes of the solar system, and not just our physical plane, the seventh subplane of the cosmic physical.

The causes which combine to produce incarnation, are seen to be three:

1. Egoic impulse.

2. The activity of the solar and lunar Angels.

3. Karma, or the place which antecedent action plays in producing manifestation.

(CF 770) As identification of a man with his group becomes matured the desire impulse becomes modified until it is eventually superseded by group will. If these facts are pondered upon it will be apparent that Egos come into incarnation therefore not singly but according to group urge, and thus collectively. This is the basis of collective karma, and of family karma. The individual urge, which is, of course, a reaction to group urge, is the result of personal karma. Hence, though we may by these reflections, have thrown some light upon this question of reincarnation, we have nevertheless said much to increase the magnitude of the question, and its complexity. Average man is confined to the use of the physical brain, and is, therefore, unable to think in group terms.

(CF 783) As they all have the gift of occult hearing, they are characterised as the "Pitris with the open ear"; they work entirely under the influence of the egoic mantram. If these differentiations are studied a great deal may become apparent anent a very important group of deva workers. They are a group who only come into manifestation as a co-ordinated triplicity in the fourth round in order to provide vehicles for man; the reason for this lies hid in the karma of the seven Logoi, as They energise the fourth, fifth and sixth Hierarchies. In the earlier round in each scheme these three groups attain a certain stage of necessitated growth, and embody the highest evolution of the substance aspect. Only the highest and most perfected of the atoms of substance find their way into the vehicles of man,—those which have been the integral parts of the higher evolutionary forms.

(CF 785) 5. The Etheric. The stage is not to be confined to the building of the physical body in its etheric division, for its counterpart is found on all the planes with which man is concerned in the three worlds. The condensation and the solidification of the material has proceeded till now the three groups of Pitris form a unity in work. The rhythm set up has been established and the work synchronised. The lesser builders work systematically and the law of Karma is demonstrating actively, for it should be remembered that it is the inherent karma, colouring, or vibratory response of the substance itself which is the selective reaction to the egoic note. Only that substance which has (through past utilisation) been keyed to a certain note and vibration will respond to the mantram and to the subsequent vibrations issuing from the permanent atom.

(CF 788) We might now touch upon a very interesting point concerning the dense physical body, dealing therefore with that which is not considered a principle either in the macrocosm or the microcosm. As we know, man is essentially mental man, and astral man; then the two take to themselves an etheric sheath for purposes of objective work. That is the true lower man, these two in the etheric body. But later—in order to know even on the lowest plane of all—man takes to himself a coat of skin, as the Bible expresses it, and puts on (over his etheric body) that outer illusory form we know so well. It is his lowest point of objectivity and his direct "imprisoning." This appropriation of a dense sheath by the Ego is subject to a very peculiar piece of karma connected with the four Kumaras, or Heavenly Men, Who form the logoic Quaternary. In the schemes which concern the logoic Triad (or those of the three major Rays or Heavenly Men) dense physical incarnation is not the appointed [Page 789] lot, and man functions in his lowest manifestation in etheric matter.

This appropriation of the lowest body is distinguished in several ways from the approach to the other sheaths. For one thing, there is no permanent atom to be vitalised. The physical plane is a complete reflection of the mental; the lowest three subplanes reflect the abstract subplanes and the four etheric subplanes reflect the four mental concrete planes. The manifestation of the Ego on the mental plane (or the causal body) is not the result of energy emanating from the permanent atoms as a nucleus of force but is the result of different forces, and primarily of group force. It is predominantly marked by an act of an exterior force, and is lost in the mysteries of planetary karma. This is equally true of man's lowest manifestations. It is the result of reflex action, and is based on the force of the group of etheric centres through which man (as an aggregate of lives) is functioning. The activity of these centres sets up an answering vibration in the three lowest subplanes of the physical plane, and the interaction between the two causes an adherence to, or aggregation around, the etheric body of particles of what we erroneously term "dense substance." This type of energised substance is swept up in the vortex of force currents issuing from the centres and cannot escape. These units of force, therefore, pile up according to the energy direction around and within the etheric sheath till it is hidden and concealed, yet interpenetrating. An inexorable law, the law of matter itself, brings this about, and only those can escape the effect of the vitality of their own centres who are definitely "Lords of Yoga" and can—through the conscious will of their own being—escape the compelling force of the Law of Attraction working on the lowest cosmic physical subplane.

(CF 791) (h.) Incarnation and Karma. In resuming our consideration of the process pursued by the reincarnating Ego, it is necessary to point out that the entire subject radically concerns energy, and that according to the place in evolution of the unit of force involved, so will the length of time required for the process be brief, or the reverse. In the early stages, the initiatory impulse is heavy and slow, and the matter required for the sheaths is of a correspondingly "low" grade, that is, it is of low vibratory capacity, and the time elapsing between the first vibration outwards on the mental plane, and the coordination of the dense physical body is a long one. Later on, the vibration becomes more powerful and the effects therefore are more rapidly felt. At the close of evolution, when the human unit is upon the Path and consciously controlling his destiny, and working off [Page 792] karma, the intervals intervening between two incarnations are brief or not as the man may choose in the interests of the work to be done, and according to his intention to achieve liberation from form. It must also be remembered that as the evolutionary process proceeds, the egoic activity calls out response not only from substance in the three worlds, but also from the formless levels of the system. The response will be felt finally on monadic levels. Then, after a moment of equilibrium, the effect of the rhythm is felt entirely on the higher planes, and leaves the lower.

(CF 793) These are the greater periods of time, and when their significance is comprehended, much that is now obscure [Page 793] will be revealed. As yet, it is only to initiates that the true figures are given, the figures in the Secret Doctrine, such as the 100 years of Brahma, strike the general average but it must be ever remembered that in considering the figures where a scheme, for instance, is concerned, much latitude has to be allowed for individual planetary karma, and idiosyncrasy.

(CF 798) We can now take up the consideration of karma in its relation to the act of reincarnation. As we are well aware, the law of karma is the most stupendous law of the system and one which it is impossible for the average man in any way to comprehend, for, if traced back along its central root and its many ramifications, one eventually reaches the position where causes antedating the solar system have to be dealt with, and this point of view can only be usefully grasped by a high initiate.

This great law really concerns, or is based on causes which are inherent in the constitution of matter itself and on the interaction between atomic units whether we use this expression in connection with an atom of substance, a human being, a planetary atom or a solar atom.

We might express it also in saying that the will aspect or initiatory impulse is primarily that which produces cause, which is cause itself. It should be remembered ever that cause involves the idea of duality, i.e., that which initiates, and that which is produced simultaneously by the initiation. The two ideas are inseparable, yet nevertheless the second idea in its most abstract connotation must not be considered literally as an effect; true effect involves a third idea. Some appreciation of the problem may be gleaned by a consideration of phenomena which ever involves this dual initiatory cause and its objective effect:

[Page 799]

a. Spirit-matter in dual activity produces the objective universe.

b. Electric fire and fire by friction when brought into contact produce solar fire; it flashes forth from darkness, yet a darkness which is potent with energy.

c. Will-desire is the cause of incarnation; the will-to-be reacting on substance (whose main quality is desire or responsiveness to sensation) produces the forms through which the central Life or Existence seeks expression.

d. Ideas and thought-matter together produce thoughtforms.

If the student considers these points, it will become apparent that it is not possible for him to do more than study the effects produced by the juxtaposition of the pairs of opposites; he cannot dissociate them in his mind and deal with Spirit per se, or with matter per se any more than the atom of substance in man's physical body can dissociate itself from that body, and consider itself independently of form influences. All atoms are always controlled by the following factors, just as a man in the body of a planetary Logos, and a planetary Logos within His greater Whole will be equally controlled by the same basic principles:

The influence and quality of the organ or unit in which it finds a place. In the human atom this means his group force or influence.

The life influence of the entire physical body of which any atom is a corporate part. In the human atom this means the influence of the particular centre in which his egoic group has a place, and the type of energy which it embodies.

The life influence of the desire or astral body, the strongest karmic agency which has to be considered. [Page 800] In he human atom, this involves the influence of the three centres in the body of the Heavenly Man which form any specific "force triangle," and which have much to do with the liberation of groups of Egos from manifestation.

The life influences of the mental body, or of that principle which imposes upon the atom the quality of activity in form, which governs the reaction of the atom to its group life, and which enables the quality of its life to be demonstrated. In the human atom this concerns those causes which are incident to a man's Ray, or literally the influence of the life of the planetary Logos as He functions as a self-conscious Life on His Own plane, as He works out His Own plans, and consequently sweeps into activity the cells of His body as mere incidents where He (the basic central life) is concerned.

The life impulse of the Thinker functioning in the causal body who—though a great abstraction or the Absolute where the cellular life is concerned—is nevertheless a potent and active factor in the imposition of rhythm upon the atom in every body. In the human atom, this brings in the influence of the life of the solar Logos, for that Life imposes rhythm upon every human atom in the system, and does so through the agency of substance and its inherent quality, sensation.

In these thoughts, we have but approached the study of karma from a fresh angle, and endeavoured to show the sources of the "influences" which play upon all atomic lives.

The atom likewise is controlled by its own "esse," or by its own inherent nature or vibration, which was the quality of matter itself before it was aggregated into a solar system, and which was the vibratory activity produced through the rhythmic life of an earlier solar system. [Page 801] This is equally true of all atoms of all grades, but only in connection with the atom of substance, and to some degree with the human atom, is it in any way possible to ascertain the predisposing causes. Until the mystery of the Great Bear is revealed and is known as it is, 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 Pleiades or Sisters,

is revealed, the karma of the seven sacred planets will remain unknown. All that we can see is its working out in the solar system. The intricacy of the whole subject will be apparent when it is borne in mind that not only do these three groups form a cosmic triangle, but that within that triangle many lesser triangles have to be studied. Any one of the seven Rishis with one of our planetary Logoi and one of the seven Sisters may form a subsidiary triangle, and all must thus be studied.

In connection with the karma of the solar Logos, the subject is even more abstract and incomprehensible. It lies hidden—not in the seven constellations—but in the three constellations which concern the three bodies of His Personality and which in themselves are but manifestations of a central LIFE past our concept and our recognition. It concerns the manifestation in time and space of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and Whose relationship to the solar Logos finds a faint analogy in that of the planetary Logos to man, the human unit. It profits not to extend the thought any further.

We are but seeking to emphasise the fact of the interdependence of all atoms and forms, to lay stress upon the reality of the variety of influences which play upon all [Page 802] that is manifesting, and to call attention to the fact of the karma of the past aeons, kalpas and that unknowable period in which the initiatory impulses were set up which are still persisting, and which God, man and atoms are still working out and off. Influences or vibrations, calling forth response, play upon every form and atom in the solar system and all that can be predicated of them is that they tend to develop consciousness of some kind, impose certain rhythms according to that conscious response, and produce aggregations or group activity.

The liberation from karma about which would-be occult students so glibly talk is after all but the freeing of the atom from its own personal problem (the problem of response to unitary sensation), and its conscious acquiescence in group response and work. It marks the dissociation of the human atom from the rhythm imposed upon him by the lower "influences" which find their channel of approach through his vehicles, or lunar bodies, and his consequent willing recognition of the will-impulse of his greater whole, or the life of the egoic group—a centre in the planetary body. It involves atomic control, but involves also conscious subjection to the karma of the Heavenly Man. Man is no longer the slave of the rhythm of matter per se, but controls it in the three worlds of his endeavour; he is still nevertheless controlled by the group karma of the planetary centre, by its influence, life and vibratory impulse. The same can be predicated of a Heavenly Man, and of a solar Logos.

(CF 803) It will be apparent that when a man speaks of karma, he is dealing with something much wider than the interplay of effect and cause within the sphere of his own individual routine. He is, in all things, governed by causes originating in the aggregate of lives which form his egoic group, by the aggregate of groups which form one petal in a centre of a Heavenly Man, by force or purpose circulating through a triangle of centres, and by the life energy or purposeful will of the planetary Logos Himself. Finally he is governed by the will of the solar Logos as it demonstrates itself in initiatory activity. Beyond this we need hardly go, but enough has been said to show that every human atom is under the dominance of forces outside his own consciousness, which sweep him and others into situations from which there is no escape, and which are to him incomprehensible.

(CF 804) Nevertheless, within limits, man definitely does "control his destiny," and can initiate action which produces effects recognisable by him as being dependent upon his activity along a particular line. He does, on a miniature scale, repeat the procedure of the Logos on a vaster scale, and thus is the arbiter of his own destiny, the producer of his own drama, the architect of his own home, and the initiator of his own affairs. Though he may be the meeting place of forces outside his control, yet he can utilize force, circumstance and environment and can turn them, if he so will, to his own ends.

The working out of karmic law in a man's own life might be broadly divided into three divisions, in each of which a different type of energy is demonstrating, producing effects upon the lower and higher bodies of a definite nature.

In the very early stages, when man is scarcely more than an animal, the vibratory activity of the atoms of his three sheaths (and of the lowest primarily) governs all actions on his part. He is the victim of the vibratory activity of physical substance, and much that occurs is the [Page 805] consequence of the interaction between the Ego and its lowest manifestation, the physical sheath. The centre of attention is the physical body and only faintly are the two subtler bodies responding. The egoic impulse is slow and heavy, and the vibration is directed to producing response between the egoic consciousness and the atoms of the physical body. The physical permanent atom is more active than the other two. It is the aspect of "fire by friction" which is fanned by the egoic breath, with a triple object in view:

a. Co-ordinating the physical body.

b. Increasing the resistance of the etheric web, a work which was only carried to the desired point by the middle of the Atlantean root-race.

c. Bringing certain of the lower centres to the necessary stage of expression.

The heat of the atoms in the bodies is increased during this stage, and their atomic life co-ordinated, while the triangle between the three permanent atoms becomes a demonstrable fact and not a faint indication.

During the second stage, the law of karma or karmic influence (through the inevitable reflex action produced by the increased activity of the sheaths) turns its attention to the working out of desire, and its transmutation into the higher aspiration. Through experience, the pairs of opposites are recognised by the Thinker, and he becomes no longer the victim of the vibratory impulses of his physical body; the factor of intelligent choice becomes apparent. The man begins to discriminate between the pairs of opposites, choosing ever in the early stages that which appeals most to his lower nature and that which he believes will bring him pleasure. The centre of the attention of the Ego is the astral body, and it becomes so closely co-ordinated with the physical body that the two form one united expression of desire. The mental body [Page 806] remains comparatively inactive at this stage. The love nature of the Ego is in process of being developed, and this stage is the longest of the three. It deals with the evolution of the petals of the egoic lotus, and with the blending of solar fire and of fire by friction. Reflex action between the lower and the higher during this middle period produces three effects, which will be seen, if carefully studied to convey much information anent the working out of the law of Karma. These three effects are:

1. The development of the astral permanent atom with a concurrent stimulation of the physical permanent atom, and thus the growth and evolution of the two sheaths concerned.

2. The co-ordination of the threefold man through the innate vitality of the astral body and its effect upon the mental and the physical. This is the kama-manasic period, and as this body is the only complete sphere in the threefold lower man, it is the most powerful body inherently for it embodies (as does the solar system) the heart aspect, or embryonic love nature, which it is the object of macrocosmic and microcosmic evolution to develop.

3. Finally the unfoldment of the nine egoic petals in three stages.

In the working out of the law we must therefore note that man is first of all the victim of the impulses of dense substance or of the brahma aspect, and thus repeats rapidly the evolutionary process of the preceding solar system; in the second stage he is the victim of desire, or of his own love nature.

In the third stage, the law of karma works through a man's mental nature, and awakens in him recognition of the law, and an intellectual apprehension of cause and of effect. This is the shortest stage but is also the most powerful; it concerns the evolution of the three inner [Page 807] petals shielding the "jewel," and their ability to disclose at the right moment that which lies hidden. It covers the period of the evolution of advanced man, and of the man upon the Path. In connection with the human family it covers the first half of the next round, prior to the great separation. Electric fire is beginning to make its radiations felt, and the will or purpose of the Ego is now consciously realised upon the physical plane. The three permanent atoms form a triangle of light, and the petals of the lotus are rapidly unfolding. When the will and purpose of the Ego are realised by man in his waking consciousness in the physical brain, then the law of karma in the three worlds is becoming neutralised, and man is on the verge of liberation. He has exhausted the initial vibration, and there is no response within his sheaths to the threefold vibration of the three worlds; he stands freed from the three kingdoms and the fourth.

(CF 813) Responsibility to the community in which a man is placed will likewise be emphasised. Men will be taught the true esoteric meaning of citizenship—a citizenship based upon egoic group relations, the law of rebirth, and the real meaning of the law of karma. They will be taught national responsibility, and the place of the community within the nation, and of the nation within the comity of nations. Men will finally be taught their responsibility to the animal kingdom. This will be brought about in three ways:

(CF 849) "Within the Hall of Ignorance kama-manas rules. The man, weighed down by much misplaced desire, seeks for the object of his heart's attention within the murky halls of densest maya. He finds it there but dies ere garnering all the longed-for fruit. The serpent stings him, and the joy desired recedes from out his grasp. All seeking thus the selfish fruits of karma must each despise each other; hence strife and greed, ill-will and hatred, death and retribution, karmic invocation and the thunderbolt of vengeance characterise this Hall.

(CF 852) The "coming-in" of advanced Egos from the inner round, or from other planetary schemes, or from subtler spheres where they have been in pralaya awaiting opportunity is produced in a triple manner and is the result of a triple activity. It is caused by an understanding between the planetary Logos of a scheme, and a brother planetary Logos whereby an exchange is effected. The student must here think in terms of force and energy, of magnetic interaction and the conscious transmission of energy out of the body of the planetary Logos, via centres or a centre, into the body of another planetary Logos. The cause here is the will or purpose, the object is sensation, and the method is force transference. Exactly the same understanding lies back of the coming in of egos from the inner round, only this time the energy is sent forth by certain existences (working in connection with any planetary Logos) who are the "custodians of the inner circle." This touches upon a mystery and deals with the coming-in of high Egos, of Avatars, of Buddhas, [Page 852] of masters, of initiates, and of disciples, and of all who have to wait for group, and not individual, urge for the fulfillment of cyclic karma on a large scale, and whose "wheels" are controlled by cosmic forces and not by purely systemic forces.

Another factor might be termed the karmic results of seeds sown in days long past, and hidden in the mysteries of the earlier system, scheme, or chain as the case may be. All these three groups of manifestation follow karmic impulse, and this impulse it is which controls the time period, and method of the appearance in any group of planetary egos, of newly born lotus buds, or of lotuses which are termed "mystically transplanted." These latter are probably of a high degree of unfoldment. This is possible in individual cases and in the case of entire groups.

(CF 856) They are grouped also according to primary colour, to subsidiary colouring, according to key or tone, and one tabulation is entirely numerical. It might be of interest [Page 856] to the student if we here pointed out that in the Hall of Records in connection with the human Egos certain of the records under symbological terminology keep a minute account of the following facts concerning each unit:

The lunar record. This deals with all the lower vehicles and forms, employed by the human Monads and concerns itself with:

a. Their rate of vibration,

b. Their type,

c. Their key number,

d. The particular group of lunar Lords who are concerned with those bodies,

e. The detailed history of the elemental lives who construct the bodies.

This information is employed by the karmic official responsible for the production of a new set of vehicles at each ncarnation, in order to assist the working out of karma. The history of the lunar bodies is stored up in the permanent atoms.

The solar record. This deals with the more permanent egoic vehicle, and concerns itself with:

a. The rate of vibration.

b. The history of the petal unfoldment.

c. The history of any particular group of solar Angels concerned with the formation of the lotus.

d. The activity of the deva substance out of which the lotus is constructed.

e. Group relationships.

This information is used by the Master Who has made Himself responsible for the stimulation and the growth of any particular series of Egos, and also by advanced Egos who are consciously working with their group.

The consciousness record. This concerns the response of the indwelling Entity to its surroundings. It deals [Page 857] with the utilisation of knowledge by the knower, and is in many ways the most intricate and the most lengthy of the records.

These records are mostly used by the Lord of the World and His pupils to ascertain information in connection with the planetary centres. They are arranged in such a way that the entire record of any group, however vast and extensive, is embodied in seven sheets of symbols, each containing forty-nine symbols. These sheets are changed and corrected once every seven years, and are precipitated on astral matter by an effort of will by the Chohan responsible for the particular group involved.

(CF 877) Sacrifice is the faculty which will be his in the future, which he will intelligently focus through the highest head centre and thus apply. It is dependent upon his development of consciousness, and therefore upon his recognition of the esoteric purpose of his group, and of the planetary existences. As it involves what is termed "a solar and lunar act of abnegation" it involves, therefore, a due comprehension of solar and of lunar energy, and a bringing of both these two groups to a stage of co-operative activity. It concerns, therefore, the nature of the Jewel in the lotus, and it is only when the three sacrifice petals in the three tiers are unfolded that this particular type of energy is released. The lunar Lords of the three bodies have been controlled, and their vibration synchronised, so that the great act of sacrifice finds them ready [Page 878] for the final process of renunciation. The solar Lords, in their three major groups, are equally ready for the final sacrifice, which involves the "rupture between the sun and the moon" as it is called. This results in the breaking of the magnetic link between the true man, and the vibratory sensitive substance of which his three world bodies are made. The need for incarnation is no longer felt, the chains of karma are broken, and the man is liberated. The "lunar Lords return to their own place" or—as the Christian expresses it—"Satan is bound for a thousand years,"78 this meaning only that pralayic peace is the lot of these entities until the return of manvantaric opportunity.

(CF 934) 6. The etheric doubles of all that man creates.

These are a special group of etheric builders who, under karma, are forced to act in conjunction with human beings.

These are but a few out of the many groups possible to touch upon; it is needless further to enlarge, as no substantial profit will eventuate from the impartation of further information. Only the briefest indications can be given and touched upon. It is neither safe nor advisable as yet to impart to men knowledge anent the workers in etheric matter, which would enable them to contact them, nor is it wise as yet to link up coherently the scattered facts already given in different occult books. Science is treading on the borderland of discovery, and trespassing already into the domain of the building devas. Caution is needed. Yet if the hints given above are studied, if the various secrets of the builders are pondered upon, and if the esoteric side of Masonry is carefully and persistently meditated upon, the work of the Great Architect and His many assistants will stand forth in a clearer and a fuller light. One hint may here be given, forgetting not that the work is twofold:

The construction of the tabernacle, or the building of the temporary forms is the work of the Divine Carpenter, whilst the building of the Temple of Solomon, or the construction of the more permanent structure is the work of the Supervising Architect. One concerns operative, and the other speculative Masonry in the true esoteric significance of the word.

[CF 935] The devas who form the etheric doubles of all objects out of their own substance must also be considered. These builders are the sumtotal of all physical plane substance, and constitute the matter of the etheric levels of the physical plane. They exist, therefore, in four groups, and each group has a curious karmic relation to one of the four kingdoms in nature:

Group. Plane. Kingdom.

First...........One.......Human

Second......Two.......Animal

Third..........Three.....Vegetable

Fourth........Four......Mineral

The substance of the highest physical form of a human being is therefore atomic. The Master's physical body is made of atomic matter, and when He wishes to materialise it on the dense physical plane, He forms a sheath of gaseous substance upon that atomic matter, perfect in its delineation of all the known physical traits. The substance of the highest form of animal body is that of the second ether, and herein is to be found a clue as to the relation between all sea and watery forms to the animal. The highest form of body possible for the vegetable form of life is that of the third ether. These facts will be demonstrated in the seventh round when the present three kingdoms of nature—the human, the animal, and the vegetable will objectively exist in etheric matter; that will be for them their densest manifestation. The mineral kingdom will find its highest manifestation in matter of the fourth ether, and this transmutation is already taking place, for all the radioactive substances now being discovered are literally becoming matter of the fourth ether. The mineral kingdom is relatively nearing its possible manvantaric perfection, and by the time the seventh round is reached all mineral lives (not forms) [Page 936] will have been transferred to another planet. This will not be so with the other three kingdoms.

(CF 942) The second stage now takes place, in which the work of building proceeds until the microcosm, man, makes his appearance upon the physical plane. This is succeeded by a third stage of evolution, in which the psychic nature of man is to demonstrate through the medium of the [Page 942] created forms. Then the next two groups of Sephiroth are seen reproduced in man. He is demonstrated to be nine from another angle (the ninefold division is connected to the soul and consciousness, not form and the personality) but we are only concerned in this section with the builders of the form.

These groups of builders are four in number:

1. The builders of the mental body.

2. The builders of the astral body.

3. The builders of the etheric body.

4. The builders of the dense physical.

This material applies very much to the divisional charts (including the decanates) and their relationship to the subplanes

Each of these groups can be subdivided into four or seven or three, according to the plane concerned. Students must remember that matter from the two lowest subplanes of the physical and of the astral planes (these have five subplanes-hence the five signs of revelation for the four final incarnations leading up to the 3^rd initiation) are never built into the human body as now constituted; it is of too low a vibration, and too coarse a grade for even the lowest type of men on earth at this time. It must be pointed out also that in the average man, the matter of some subplane will preponderate (and the fourfold Hindu cast system ) according to the depth of his nature and his place on the ladder of evolution. The "builders" of the human body work under the direction of one of the Lords of Karma from the lowest group. These Lords are to be found in three groups, and a Lord out of the third group has the work of superintending the builders of the human being on the three planes. Under Him are to be found certain karmic agents, who again are divided into the following groups:

1. Three karmic agents responsible to the karmic Lords for the work on the three planes.

2. Five karmic Lords who work in close connection with the Manus of the various races, and who are responsible for the correct building of the varying race types.

3. Karmic agents responsible for the subrace types of the present time.

4. Certain intermediary agents who represent (within these three groups) the seven Ray types.

5. Those agents of the good Law who are connected specifically with the work of the etheric centres, and their response to the different planetary centres.

6. The keepers of the records.

These various intelligences manipulate the building forces through the medium of streams of energy, which streams are set in motion when the Ego sounds his note. It must be remembered that in more or less degree upon his own plane the Ego is aware of his karma, and of what must be done to promote growth during the coming incarnation. He works, therefore, in connection with these Lords, but is only directly in touch with an agent of the sixth group and of the fourth. Through these two the work proceeds as far as the Ego is individually concerned, and they set in motion for him (after he has sounded his note) the machinery of the Law.

The Ray of the Ego determines the type of deva substance the personality is built with

(CF 943) The builders of the human personality again are divided into seven main groups; all devas, just as is the case with the human Monads, come under one or other of the seven Rays, and are responsive to one or other of the seven logoic streams of fiery energy. According to a man's egoic Ray, so will be the type of deva substance influenced.

(CF 945) The elemental groups of the dense physical plane who are swept into activity by the builders, are three in number:

a. The gaseous elementals.

b. The liquid elementals.

c. The strictly dense elementals.

One group concerns itself with the fiery channels, with the fires of the human body, and with the different gases to be found within the human periphery. Another group [Page 945] is to be seen working in connection with the circulatory system, and with all the liquids, juices, and waters of the body; whilst the third is largely involved in the construction of the frame, through the right apportioning of the minerals and chemicals. A hint in connection with medicine is here to be found; it is occultly true that just as the liquid devas and elementals are closely related to the vegetable kingdom, and both to the plane of the emotions, the logoic liquid body, so the ills of men which affect the circulatory system, the kidneys, the bladder, and the lubrication of the joints, will find a CURE in vegetable constituents and above all in the right adjustment of the emotional nature.

Several influences other than those mentioned have to be considered when the subject of the work of these builders of man's body is under discussion. Not only are they affected by:

a. A man's note,

b. The colour poured forth by the transmitting agents,

c. The karmic agents,

but they come under:

d. Group karma and vibration which will sweep in another group of agencies and builders, and thus affect a man's bodies,

e. Racial karma, an extension of the above,

f. Forces playing upon the planet from another scheme, or through the formation of a systemic triangle,

g. A cosmic triangle of force of some specific kind which may bring in entities and energies of any particular scheme incident upon the karma of the planetary Logos.

(CF 946) It will, therefore, be apparent to the student how intricate this subject is and how truly each man is the outcome of force of some kind—egoic primarily, but also [Page 946] planetary, and even systemic. Yet withal, no man is ever put into circumstances which are insurmountable, once he has reached the point where he has intelligently put himself on the side of evolution, or of God. Prior to that he may, and will, be driven by the gales of circumstance; the press of group and racial karma will force him into situations necessary for the process of awakening him to his own innate possibilities. Once he becomes the conscious builder himself, seeking to control the forces and builders of his lower nature, and to construct the Temple of Solomon, then he is no longer subject to the earlier conditions. He becomes a ruler, a builder, and a transmitter, until the time comes when he is one with the solar Angels, and the work of human evolution is accomplished.

(CF 948) One of the greatest impediments upon the Path of Return and one for which man is distinctly responsible within occult limits are those animated forms which he has produced ever since the middle of the Atlantean root race when the mind factor began slowly to assume increasing importance. The selfishness, the sordid motives, the prompt response to evil impulses for which the human race has been distinguished has brought about a condition of affairs unparalleled in the system. A gigantic thought form hovers over the entire human family, built by men everywhere during the ages, energised by the insane desires and evil inclinations of all that is worst in man's nature, and kept alive by the promptings of his lower desires. This thought form has to be broken up and dissipated by man himself during the latter part of this round before the conclusion of the cycle, and its dissipation will be one of the forces tending to the production of interplanetary pralaya. It is this piece of creative bungling, if so it might be called, which the Great Ones are occupied in destroying. Under the Law of Karma it has to be dissipated by those who have created it; the work of the Masters has to be carried on, therefore, indirectly, and must take the form of illuminating the sons of men in gradually increasing degree, so that they can see clearly this "Dweller on the Threshold" of the new life, and the antagonist who stands between the fourth kingdom of nature and the fifth. Every time a son of man stands upon the Probationary Path [Page 949] Their work is facilitated, for it means that one small stream of life-energy is directed into new channels, and away from the old stream, which tends to vitalise and feed the evil form, and one more conscious assailant can be trained to co-operate in the work of destruction. Every time an initiate is admitted to the Lodge degrees, it means that a new and powerful agent is available for the bringing down of force from higher levels to aid in the work of disintegration. In the comprehension of these two methods of aggressive work (that of the aspirant and the initiate) will come much of vital interest to the careful student of analogy. Here lies the clue to the present problem of evil, and to the vitality of the hold which the matter aspect has on the spiritual. This gigantic thought form, the product of man's ignorance and selfishness, is kept alive and vitalised in three ways:

First, by the aggregate of the evil desires, wicked intentions, and selfish purposes of each individual man. Every wrong thought, when embodied in speech or manifested in action on the physical plane, goes to swell the proportions of this evil entity. Does this mean a wrong thought not embodied in speech or manifested in action does not create personal karma?

Second, by the fostering care of the brothers of the shadow, and those representatives of what may be called "cosmic evil" who (under the karma of the fourth or human family, in this fourth round), assume stupendous responsibilities, make possible the secondary vitalisation of the thought form and produce conditions of such a dire description that under law rapid crystallisation supervenes, and ultimate destruction becomes possible. Students would do well to broaden their concept as to the purpose of evil and the place the evil forces play in the general scheme.

Third, by the energy still extant and the vibration still to be felt which is the persistence of force from [Page 950] an earlier solar system, and an emanation from that which is no longer considered in this solar system to be a principle.

(CF 986) The white magician, as has been earlier said, works entirely through the greater Deva Builders, and through sound and numbers he blends their work, and thus influences the lesser Builders who form the substance of their bodies, and therefore of all that is. He works [Page 986] through group centres and vital points of energy, and from thence produces, in substance, the desired results. The dark brother works directly with substance itself, and with the lesser builders; He does not co-operate with the forces which emanate from egoic levels. The lesser cohorts of the "Army of the Voice" are his servants, and not the directing Intelligences in the three worlds, and he therefore works primarily on the astral and physical planes, only in rare cases working with the mental forces, and only in a few special cases, hidden in cosmic karma, is a black magician found working on the higher mental levels. Yet the cases which are there to be discovered are the main contributing causes of all manifesting black magic.

(CF 989) Planetary evil arises from certain relations existing between our planetary Logos and another planetary Logos. When this condition of polar opposition is adjusted, then planetary evil will cease. The adjustment will be brought about through the mediation (occultly understood) of a third planetary Logos. These three will eventually form an equilateral triangle, and then planetary evil will cease. Free circulation will ensue; planetary obscuration will become possible, and the "imperfect Gods" will have achieved a relative perfection. Thus will the karma of the manvantara, or secondary [Page 990] cycle, be adjusted, and so much planetary karmic evil be "worked off." All the above must be interpreted in its esoteric sense and not its exoteric.

(CF 991) Black magic is spoken of as making its appearance upon our planet during the fourth root race.97 It should be borne in mind here that this means strictly in connection with the fourth kingdom and its conscious use by wrongly developed men. The forces of evil of the planetary and cosmic kind have been present since manifestation set in, being latent in the karma of the planetary Logos, but human beings began consciously to work with these forces and to use them for specified selfish ends in this round during the fourth root race.

(CF 1021) The embodied idea has now form and shape upon the astral plane; but all is as yet in a state of flux, and the lives are only held in place through the fixed attention [Page 1021] of the magician, working through the greater builders. He must, through knowledge of certain magical phrases, make the work more permanent and independent and fix the place of the vitalising elements within the form, and give them an impetus that will result in more settled concretion. Having accomplished that, he becomes, if it might so be expressed, an agent of Karma, and sends forth the dual thought form (clothed in mental and astral matter), to fulfil its mission, whatever that may be. Finally, he has to take steps to protect himself from the attractive forces of his own nature, which might eventuate in his holding the thought form so closely within the radius of his own influence that it would be rendered useless, its own inherent energy neutralised, and its purpose negated.

(CF 1051) 9. The effect produced in the substance of the sheaths by the influences, or vibrations, of the various planets. This, esoterically understood, is the influence of some one or other of the solar centres, as the forces emanating from them play upon the planetary centres and thereby affect the involved monadic units. This is hidden in the karma of the Heavenly Man, and when true esoteric astrology comes into being then more anent this will be given out. Astrology as now studied and taught misleads more than it helps, and astrological students are as yet learning but the a-b-c of this stupendous subject, and are occupied with the exoteric fringes of that great veil which has been wisely thrown over all planetary lore.

(CF 1052) 13. There is also to be borne in mind the play of energy which emanates from any one of those "Twelve signs of the Zodiac" with which astrology concerns itself. This type of force is primarily concerned with planetary stimulation, with the planetary Logoi, and is hidden in Their cyclic karma,—a karma which of course will incidentally involve those monads and devas which form Their bodies and centres.

(CF 1057) Within the Hall of Wisdom, there exists a department of which the modern varying astrological organisations are but the dim and uncertain reflections. The Adepts connected with it work not with humanity but concern Themselves specifically with "casting the horoscopes" (thus [Page 1058] ascertaining the nature of the work immediately to be done) of the various great lives who inform the globes and kingdoms of nature, with ascertaining the nature of the karmic influences working out in the manifestation of three of the planetary Logoi:

1. Our own planetary Logos.

2. The planetary Logos of our polar opposite.

3. The planetary Logos of the scheme which makes with the two above mentioned a planetary triangle.

Beyond that, They may not go. They progress these various horoscopes for the next stated cycle, and Their records are of profound and significant interest. I would conjure students here to refrain from attempting (in years to come) to form cyclic computations of any kind, for as yet the many constellations which exist only in physical matter of an etheric nature are unknown and unseen. Yet they are potent in influence and until etheric vision is developed, all calculations will be full of error. It suffices for man as yet to master his own dharma, to fulfil group karma, and to dominate what is called "his stars."

LOGOIC KARMA

(CF 1085) Certain influences indicate to Him and certain lines of force demonstrate to Him the fact that some constellations are knit with His system in a close and corporate union. We know that the Great Bear, the Pleiades, Draco or the Dragon are in some way associated with the solar system but as yet He knows not their function nor the nature of the other constellations. It must also be remembered that the turning of our tiny systemic wheel, and the revolution of a cosmic wheel can be hastened, or retarded, by influences emanating from unknown or unrealised constellations whose association with a systemic or a cosmic Logos is as mysterious relatively as the effect individuals have upon each other in the human family. This effect is hidden in logoic karma and is beyond the ken of man.

(CF 1105) It should be borne in mind by students that all egoic groups come under the Law of Karma, but only as it affects the Heavenly Man, and not the law as it demonstrates in the three worlds. This karmic law, which is the governing impulse of His centres, will show itself in peculiar ways, and as the human monads compose those centres, each group will have its own "activity" problems, will spiral through the round of Being in its own peculiar manner, and will demonstrate qualities and motions different from its brothers. For instance, through withdrawal of energy and not through basic inertia those monads who are the sum total of the centre of creative force of the Heavenly Man show qualities of violent [Page 1106] reaction on the physical plane against certain "laws of nature" and in the period of their transition from the lowest centre to the throat centre of the Heavenly Man, betray qualities of revolt which make them a puzzle to their brothers.

(CF 1125) In making this statement, it is necessary to bear in mind that the dense physical sheath is never considered a principle. It is ever deemed occultly evil. The matter might be more simply expressed by stating that the black adept is frankly concerned with what is termed "the residue of that which earlier was." He responds to the vibration of the solar system of an earlier greater cycle in which the knowledge, or the manasic principle, was the goal of achievement. He does not respond to the impulse of this solar system, but this lack of response is hid in the karma of the earlier manifestation. As we know, the Sons of Mind or the incarnating jivas are the returning nirvanis of a previous logoic incarnation. They have achieved mind, and need love. Some few, through a mysterious cycle of events inexplainable to man in this solar system, repudiated opportunity and linked themselves with that great deva existence which is the impulse [Page 1126] of the dense physical, and they cannot loose themselves. Their destination, as well as his, is hidden in the plans of the ONE ABOUT WHOM NAUGHT MAY BE SAID, and in this solar system there is no hope for them. Fortunately, they are little likely to make themselves known to average man; it is the Adepts of the Good Law Who meet them the most often.

(CF 1138) The elemental group souls find correspondences in the higher—first, in the human kingdom in the three main groups of Egos, in whom the three types of energy predominate; again in the three main or major planetary groups, and finally in the three aspects.

Elemental group....animal kingdom.......Sattvic......Solar Logos.........Uranus. Father aspect.

Elemental group....vegetable kingdom...Rajasic.....Planetary Logoi...Neptune. Son aspect

Elemental group....mineral kingdom.......Tamasic...Plane devas.........Saturn. Mother, Brahma aspect.

[Page 1139]

The fourth or human group, unites all three lives. The periodic manifestation of the three elemental groups (through the medium of the three lower kingdoms) is, therefore, governed by factors hidden in the nature of that great vibration which we call tamasic, or heavy rhythm. It is the vibration of Brahma, the third aspect, the mother or matter aspect. Their appearance, therefore, is one of a very slow manifestation, the seven subsidiary vibrations bringing in one or other of the seven groups of each group soul in a very slow alternation. The cycles cannot be given; two things only can be said: the appearance of these groups as units in manifestation is controlled by three factors:

1. The moon, for these are the many lunar fathers.

2. The ray in manifestation at any time.

3. The karma of the informing Life of any kingdom.

The second consideration is the karma and life-history of the planetary entity. He sleeps and awakes; he is the embodiment of tamas, and as he progresses and evolves so do the lower kingdoms.

(CF 1140) It is not possible to give much further information relative to the periodical appearing of the subhuman forms of life. The subject is too obscure, and the detail too vast. Until the student has fitted himself to appreciate [Page 1140] the symbolic, or hieroglyphic writings of the adepts,22 it is impossible for him to grasp the matter. Much of the teaching on this matter is found in records in the department of the Manu, as it concerns primarily the initial stages of form building. It might be said that the appearance of any life in manifestation is due to primary activity on the part of some Entity, which activity is largely the expression of the first Ray. This concerns the periodical manifestation of the life or lives of any round just as it concerns also the ephemeral existence of a dragon fly; it deals with the form through which what we call a race is evolving and concerns itself with the tiny life of an individual in that race. The same laws govern all, though the response to the law may be relative and in degree. This law has the generic name of the "Law of Cycles," and is expressed in terms of time; [Page 1141] but the secret to the cycles may not as yet be given as it would convey to the intuitive too much dangerous information. It is the knowledge of this law as it concerns rounds, races, subraces, groups (involutionary and evolutionary) and individuals (human and superhuman) which enables the Lords of Karma, and the Adepts of the good Law, to manipulate force or energy, and so carry all that is, on to its triumphant conclusion. In connection with this, students may get much light on this difficult question of force if they bear in mind that every form in every kingdom on the downward, and the upward arc, is in itself a negative force impelled into activity by a positive force and demonstrating as a combination of the two. The distinctions are demonstrated in the fact that some forms are negative-positive, others positive-negative, whilst still others are at the point of equilibrium. This includes all the intermediate stages. The Builders of the cosmos work under cyclic law consciously, and utilise the aggregate of these forces in any kingdom, any group or any unit to bring about the consummation of the plan.

(CF 1142) The Lipika Lords, controlling the periodical manifestation of life are, roughly speaking, divided into the following groups, which it might be of interest to note:

1. Three extra-systemic or cosmic Lords of Karma, Who work from a centre in Sirius through the medium of three representatives. These form a group around the solar Logos, and hold to Him a position analogous to the three Buddhas of Activity Who stand around Sanat Kumara.

[Page 1143]

2. Three Lipika Lords Who are the karmic agents working through the three aspects.

3. Nine Lipikas Who are the sumtotal of the agents for the Law working through what the Qabbalah calls the nine Sephiroth.

4. Seven presiding agents of karma for each one of the seven schemes.

5. These four groups correspond in manifestation to the Unmanifested, manifesting through the triple Aspects, and under Them work an infinity of lesser agents. These lesser agents might again be somewhat differentiated, each of the following groups being found in every scheme and on every ray-emanation.

1. The Lipika Lords of a scheme Who, through the manipulation of forces, make it possible for a planetary Logos to incarnate under the Law, and work out His cyclic problem.

2. Those who (under the first group) control the destiny of a chain.

3. Those who are the energy-directors of a globe.

5. Agents of every kind Who are concerned with the karmic adjustments, incident upon the periodical manifestation of such forms as:

a. A round, seven in all.

b. A kingdom in nature, seven in all.

c. The human kingdom.

d. A rootrace, subrace and branch race.

e. A nation, a family, a group, and their correspondences in all the kingdoms.

f. A plane.

g. The reptile and insect world.

h. The bird evolution.

i. The devas.

j. Human units, egoic groups, monadic lives, [Page 1144] and myriads of other forms, objective and subjective, planetary and interplanetary, in connection with the Sun, and in connection with the planetoids.

(CF 1149) It should here be borne in mind that (for a disciple) direct alignment with the Ego via the centres and the physical brain is the goal of his life of meditation and of discipline. This is in order that the Inner God may function in full consciousness and wield full control on the physical plane. Thus will humanity be helped and group concerns furthered. Again it must be remembered that the basic Ray laws and the disciple's particular type will paramountly dictate his appearances, but certain other forces begin to hold sway which might here be touched upon.

The factors governing the appearance in incarnation of a disciple are as follows:

First, his desire to work off karma rapidly and so liberate himself for service. The Ego impresses this desire upon the disciple during incarnation, and thus obviates any counter desire on his part for the bliss of devachan, or even for work on the astral plane. The whole objective, therefore, of the disciple after death is to get rid of his subtler bodies, and acquire new ones. There is no desire for a period of rest, and as desire is the governing factor in this system of desire, and particularly in this planetary scheme, if it exists not, there is no incentive to fulfilment. [Page 1150] The man, therefore, absents himself from the physical plane for a very brief time, and is driven by his Ego into a physical body with great rapidity.

Second, to work out some piece of service under direction of his Master. This will involve some adjustments, and occasionally the temporary arresting of his karma. These adjustments are made by the Master with the concurrence of the disciple, and are only possible in the case of an accepted disciple of some standing. It does not mean that karma is set aside, but only that certain forces are kept in abeyance until a designated group work has been accomplished.

(CF 1152) The coming into manifestation of the superhuman lives (such as greater liberated Existences, or the raja-devas of a plane), the appearing of the planetary Logoi and the solar Logoi in physical incarnation is governed by laws similar in nature to those governing the human unit, but of a cosmic scope. It will be apparent to the most superficial student that the gradual emergence of a plane out of the darkness which exists between systems is produced not only as the result of vibratory response to the enunciated Word, but as the working out of the karma of a [Page 1152] cosmic Life and the relationship existing between that particular Life and the cosmic Existence Whom we call Brahma or the third Person of the Trinity. The deva Ruler of a plane is a superhuman Entity Who comes in under a great cosmic impulse to provide the vibratory form which will make possible the appearing of other and lesser forms. The Lords of the Rays, or the planetary Logoi, are similarly and karmically linked with the second aspect logoic, or with that manifesting Life we call Vishnu. It will thus be seen that three main impulses, each emanating from the will, plan, or conscious purpose of a cosmic Entity are responsible for all that is seen and known in our solar system. This, of course, has been oft emphasised in different occult books but the following tabulation may be of service:

(CF 1164) Each of these planetary schemes can be seen as a lotus having seven major petals, of which each chain forms one petal, but having also subsidiary petals of a secondary colour according to the nature and karma of the Entity concerned. It is in the enumeration of these solar lotuses that occult students go astray. It is, for instance, correct to say that the planetary scheme corresponding to the microcosmic base of the spine is a fourfold lotus and has, therefore, four petals. There are four outstanding petals of a peculiar hue, but there are three of a secondary colour, and nine of a tertiary nature. (To students with intuition the hint here conveyed may reveal the name of the planet, and the nature of its evolution).

In the next chain the current method of initiation will not be pursued

(CF 1170) This law in a mysterious manner, inexplicable to those ignorant of the karma of our planetary Logos, is not operative in the animal kingdom during this Cycle or chain. One of the problems of the next chain will be the bringing in of animal radiation; thus offsetting the method of initiation now pursued. It must never be forgotten that the chain process of individualisation, and the earlier three Initiations concern the animal kingdom and man is viewed therein as an animal. In the final Initiation or the offering up of the entire bodily nature, [Page 1171] this part of the general karma of the planetary Logos and the Life of the informing Spirit of the animal kingdom become adjusted. If this is meditated upon, some light may be thrown upon the problem as to why the Adepts of the left hand path in Atlantean days were called "the Trees,"27 and were destroyed with the entire Atlantean vegetation. In the oldest of all the Commentaries the mystery is expressed thus:

(CF 1175) It can be studied in two main divisions, first, in connection with the human units passing under hierarchical influence in the Hall of Wisdom, and also in connection with the various planetary schemes. Each scheme exists in order to teach a specific aspect of consciousness, and each planetary school or Hierarchy subjects its pupils to this law, only in manners diverse. These planetary schools are necessarily governed by certain factors of which the two most important are the peculiar karma of the planetary Logos concerned, and His particular Ray.

(CF 1180) Some of the aspects of this law are here indicated. The ground is by no means covered but enough has been shown to indicate its magnitude and extent. In closing, it must be pointed out that the Law of Karma is from some angles of vision the sum total of this Law of Attraction for it governs the relation of all forms to that which uses the form, and of all lives to each other.

(CF 1183) The main stream of energy enters at the top depression in the solar sphere and passes through the entire ring-pass-not, bisecting it into two halves.

With this stream enters that group of active lives whom we call the "Lords of Karma." They preside over the attractive forces, and distribute them justly. They enter, pass to the centre of the sphere and there (if I may so express it) locate, and set up the "Holy Temple of Divine Justice," sending out to the four quarters of the circle the four Maharajahs, their representatives. So is the equal armed Cross formed—and all the wheels of energy set in motion. This is conditioned by the karmic seeds of an earlier system, and only that substance is utilised by the Logos, and only those lives come into manifestation who have set up a mutual attraction.

(CF 1184) These groups are seven in number and pass into manifestation [Page 1184] through what is for them a great door of Initiation. In some of the occult books, these seven groups are spoken of as the "seven cosmic Initiates Who have passed within the Heart, and there remain until the test is passed." These are the seven Hierarchies of Beings, the seven Dhyan Chohans. They spiral into manifestation, cutting across the fourfold cross, and touching the cruciform stream of energy in certain places. The places where the streams of love energy cross the streams of will and karmic energy are mystically called the "Caves of dual light" and when a reincarnating or liberated jiva enters one of these Caves in the course of his pilgrimage, he takes an initiation, and passes on to a higher turn of the spiral.

(CF 1185) Under this attractive pull the informing existences of the various kingdoms of nature are engaged in mutual interaction, and thus swing into lesser but similar activity all the lives of these various bodies of manifestation. These lines of attraction are veiled in mystery, and all that it is possible to indicate is the karma of the Lord of the second or vegetable kingdom with the Lord of the fifth kingdom, and a close line of linking energy between the Lord of the mineral kingdom and the human. These points are only for reference to our own planetary scheme. The Lord of the Moon chain and the Lord of our present animal kingdom are "blood brothers" and in their relationship and the esoteric interference of the "Man of Men" (the human family personified) is hidden the mystery of present animal karma and the slaughter of animal forms, the terror of wild beasts and the work of vivisectionists.

(CF 1204) The relation of the fifth Hierarchy to a certain constellation has also a bearing upon this mystery. This is hidden in the karma of the solar Logos, and concerns His relationship to another solar Logos, and the interplay of force between them in a greater mahakalpa. This is the true "secret of the Dragon," and it was the dragon-influence or the "serpent energy" which caused the influx of manasic or mind energy into the solar system. Entangled closely with the karma of these two cosmic [Page 1204] Entities, was that of the lesser cosmic Entity Who is the Life of our planet, the planetary Logos. It was this triple karma which brought in the "serpent religion" and the "Serpents or Dragons of Wisdom" in Lemurian days. It had to do with solar and planetary Kundalini, or serpent fire. A hint lies in the fact that the constellation of the Dragon has the same relation to the ONE greater than our Logos as the centre at the base of the spine has to a human being. It concerns stimulation, and vitalisation with a consequent co-ordination of the manifesting fires.

(CF 1248) Those who do the work of wielding forces or electrical magnetism for the use of the Great Ones on all planes pass to this Path. They wield the elemental formative energy, manipulating matter of every density and vibration. Great waves of ideas and surging currents of public opinion on astral levels as well as on the higher levels where work the Great Ones, are manipulated by them. A large number of fifth Ray people, those who have the Ray of Concrete Knowledge for their monadic ray, pass to this line of endeavour. The inherent quality in the type of the Monad settles the line of activity. The karma of the fifth ray is one of the factors which produces this. These Monads work with fohat, and must, to the end of the greater manvantara. They have their eventual position on the cosmic mental plane, but as yet the capacity for abstract thought is so little developed that it is impossible for us to comprehend the significance of this expression.

(CF 1251) The method employed can only be expressed as the "entering of the burning-ground." The power to do this is gained through passing through three preliminary burning-grounds, as is easily to be seen:

1. The burning-ground which lies between the Hall of Ignorance, and the Hall of Learning. This is the destructive fire which man creates under the working of the Law of Karma.

(CF 1266) Path VII. The Path of Absolute Sonship.

This sonship is a correspondence on the highest plane to that grade of discipleship which we call "Son of the Master." It is the Sonship to a Being higher than our Logos of Whom we may not speak. It is also the great controlling Path of Karma. The Lipika Lords are upon this Path, and all who are fitted for that line of work, and who are close to the Logos in a personal and intimate sense pass to this seventh Path. It is the Path of the special intimates of the Logos and into their hands He has put the working out of karma in the solar system. They know His wishes, His will and His aim, and to Them He entrusts the carrying out of His behests. This group, associated with the Logos, forms a special group linked to a still higher Logos.

(EPI 28) "When the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and the soul consciousness, A.A.B.) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied obligations and duties) and those who only see the working out of karma, and from the very nature of their need find light and peace at last."

(EPI 256) Up until two hundred years ago the toll of life exacted by the animal world from the human, in the forests of the western continents, in Africa, in the primeval lands of Australia and in the islands of the tropic seas, was incalculable. This is a fact often forgotten in the sentimentality of a moment, but it lies at the root of man's cruelty to animals. It is but the inevitable karma of the animal kingdom working out. The question must be viewed from a larger scale than has hitherto been the case, and its true historic [Page 257] values must be better understood before man can intelligently decide what constitutes his problem of responsibility and how it should be met and solved.

(EPI 388) It is too dangerous for me, in these days of upset and of difficulty, to express myself more definitely as to the future lines of unfoldment. The destiny and future functioning of the nations lie hid in the present activity. The readers of this treatise are, in the majority of cases, far too nationalistic in their viewpoint, and too deeply engrossed with the prime importance of their own nation and of its supreme significance, for me to be able to do more than generalise and to indicate the major lines of progress. The role of the prophet is too dangerous, for destiny lies in the hands of the peoples, and no one knows exactly what way they will take to reach their goal. The inevitability of that goal is assured, as is the ultimate achieving of it, but the incidents of travel cannot be revealed, but lie hid in the racial karma. The time has not yet come when the majority of the people of any 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.

(EPI 415) 4. Since Atlantean days the animal kingdom has been occupied with the development of karma.

Free will within certain limits

(EPII 219) Herein may be found a clue to the difficult problem of free will. It might be said that within the limits of the intelligent direction of the intelligent man there is free will, as far as activity in the human kingdom is concerned. Where no mind activity is present and where there is no power to discriminate, to analyse and to choose, there is no free will. Within the vaster processes of the Plan, however, as it includes the entire planetary evolution, there is, for the tiny unit, man, no free will. He is subject, for instance, to what we call "acts of God", and before these he is helpless. He has no choice and no escape. Herein lies a hint upon the working of karma in the human kingdom; karma and intelligent responsibility are inextricably woven and interwoven.

(EPII 54) Small units of energy, relatively speaking, are swept into contact with great fields of force, which we call planes. According to the extent of the impact (and this is determined,—symbolically speaking,—by the power of the originating will, the so-called age of the soul, the potency of group activity, and planetary or group karma), so will be the response between the unit of energy and the field contacted, and so will be the quality and vibratory activity of the atoms of matter which are attracted and held together. They will thus constitute a temporary form from which can be seen as externalised and as relatively tangible, and which can function as a mode or medium whereby the soul can contact larger forms of divine life and expression. The more intricate the organisation of the form and the more complex and perfect the response apparatus, the more clearly will be indicated the age of the soul and the perfected intent or potency of its will, the freer it will be from the limiting karma of an unevolved conditioning vehicle.

A close study of this subject is not possible here. The appropriation by a soul of those energy units which will constitute [Page 55] its body or sheath, as it passes from one plane to another and from one state of consciousness to another, is a study so abstruse and complicated that only those initiates whose development equips them and whose interest impels them to work with the application of the law of karma (which is identified in time and space with substance and force), can readily comprehend the complexities of the subject.

(EPII 106) In the fourth place, the soul has to relinquish also the sense of responsibility for that which other disciples may do. So many earnest servers hold on to their fellow workers, and do not relinquish their hold upon them or upon their activities upon the outer plane. This is a subtle error, for it masks itself behind a sense of righteous responsibility, an adherence to principles as they appear to the individual, and the accumulated experience of the disciple,—which is necessarily incomplete experience. The relation between disciples is egoic and not personal. The link is of the soul and not of the mind. Each personality pursues its own course, must shoulder its own responsibilities, work out its own dharma, and fulfil its own karma, and so answer for itself to its Lord and Master, the Soul. And answer there will be. Does this itself sound of the nature of separation and aloneness? It does, as far as outer activities are concerned. Only as servers cooperate from the standpoint of an inner subjective linking can a united world be carried forward.

(EPII 265) A personality is one who functions with coordination, owing to his endowment and the relative stability of his emotional nature, and his sound and rounded out glandular equipment. This is aided by his urge to power and the proper environing [Page 265] conditions. The above situation can work out in any field of human endeavor, making a man either a good foreman in a factory or a dictator, according to his circumstances, his karma, and his opportunity. I am not here referring in any sense whatever to the desirable coordination of soul and body, which is a later development. I am simply postulating a good physical equipment, and a sound emotional control and mental development. It is possible to have a superlative inner development and yet have such a poor instrument on the physical plane that coordination is not possible. In such cases the subject seldom affects his environment in any permanent or powerful sense. He cannot bring through or radiate out his inner power because he is blocked at every point by his physical equipment. A man of much less inner development but with a responsive physical body and glands which are functioning well will frequently prove a more effective agent of influence in his environing circumstances.

(EPII 283) The one unit descends towards the ascending related unit, (speaking in terms of an approach from two directions). This takes place under divine impulsion and human aspiration, and both act equally under:

1. The Law of Karma.

2. The Law of Necessity.

3. The Law of Cycles.

4. The Law of Attraction.

(EPII 306) 2. The stage of the first fusion as related above. Then all the centres have their petals vibrant. They are, at the same time, conditioned by

a. The fact as to whether the drive of the life is above or below the diaphragm.

b. The nature of the particular ray energy.

c. The stage already reached upon the evolutionary way.

d. The type of physical mechanism, which is itself conditioned by the karma of the person and the field of service chosen in any one life.

e. The quality of the aspiration and mane other factors. The physical body can be conditioned by the field of service chosen in any one life-presumably this is one of the factors the soul takes into account while making efforts to aquire certain experiences

(EPII 316) These conditions are governed, as will be recognised, by the point in evolution, the ray type, the quality of past karma, and the present family, national and racial inherited characteristics. As we study, let us bear clearly in mind that it is the soul as a centre of consciousness and the vehicles as centres of experience with which we are concerning ourselves. We should seek to eliminate from our minds the more material connotations which past teachings have emphasised. Annie Besant in her Study of Consciousness sought to avoid the error of materialism and to voice a real vision of the truth, but words themselves are limiting things and oft veil and hide the truth. Her book, therefore, is of definite value. Remember also that a man’s consciousness is first of all, and usually, centred sequentially in the three bodies, and the centres of experience for him are primarily the field of his consciousness. He is identified for long with the field of experience and not with the real self. He has not yet identified himself with the conscious subject, or with the One Who is aware, but as time goes on, his centre of identification shifts, and he becomes less interested in the field of experience and more aware of the soul as the conscious, thinking Individual.

There are three forms of incurable insanity(see EPII 459) which are far more related to the karma of the parents or those who have charge of the case than to the patient himself

I have no intention of dealing with problems of insanity. These exist and are of constant occurrence, and we esoterically divide them into three divisions:

1. Those which are due entirely to—

a. Disease of the brain matter.

b. The deterioration of the brain cells.

c. Abnormal condition within the brain area, such as tumours, abscesses or growths.

d. Structural defects in the head.

2. Those which are due to the fact that the ego or soul is not present.

In these cases, there is to be found a situation wherein:

a. The true owner of the body is absent. In this case the life thread will be anchored in the heart but the consciousness thread will not be anchored in the head. It will be withdrawn, and, therefore, the soul remains unaware of the form. In these cases you have idiocy, or simply a very lowgrade human animal.

b. Certain cases of possession or obsession will be found, wherein the life thread is attached to the original owner of the body but the consciousness thread is that of another person, or identity—discarnate and most anxious for physical plane expression. In the average case, where the true owner of the body is not present, the situation is of no real moment, and sometimes serves a useful purpose, for it enables the obsessing entity to continue in possession. I refer to those cases wherein there is a true withdrawal of the incarnating ego and, therefore, a perfectly empty house. These are the rare cases, and present an unresented occupancy, whereas in the average case of possession or obsession there is a dual personality problem and even of several personalities. Conflict then ensues and many distressing conditions result—distressing from the point of view of the true owner of the body. The cases to which I am here referring permit of no cure as there is no ego to call into activity [Page 459] by strengthening the will or the physical condition of the human being when ejecting intruders. In many cases of possession cure is possible but in those to which I here refer, cure is not possible.

1. Those cases which are due to the fact that the astral body is of such a nature that it is uncontrollable and the man is the defeated victim of his own rampant desire of some kind or another and yet is such an intellectual potency that he can create a dominating thought form, embodying that desire. These “astral maniacs” are the most difficult and quite the saddest types to handle because mentally there is little that is wrong with them. The mind, however, cannot control and is definitely relegated to the background; it remains useless and inert whilst the man expresses (with violence or subtlety as the case may be) some basic desire. It may be the desire to kill, or desire to have abnormal sexual experience, or even the desire to be ever on the move and thus constantly active. These sound fairly simple and usual types but I am not here considering their normal expression but something which cannot be controlled and for which there is no remedy but the protection of the man from himself and his own actions.

(EPII 459) These three forms of insanity, being incurable, will not permit of psychological help. All that can be done is the amelioration of the condition, the providing of adequate care of the patient and the protection of society until death shall bring to an end this interlude in the life of the soul. It is interesting to remember that these conditions are related far more to the karma of the parents or of those who have charge of the case than to the patient himself. In many of these cases, there is [Page 460] no person present within the form at all, but only an animated living body, informed by the animal soul but not by a human soul.

(EPII 547) Speaking generally, diseases fall into five major categories and it is only with the last of them that we are here occupied. These five groupings of disease are:

1. Hereditary diseases:

a. Inherent in the planet itself and having a definite effect upon humanity, through contact with the soil and water.

b. Developed during past ages in mankind itself and handed on from generation to generation.

c. Characteristic of some particular family and inherited by the member of this family as part of his chosen karma. Souls come into certain families because of this opportunity.

2. Diseases invoked by tendencies in the man himself. These are governed by his astrological sign—either his sun sign or his rising sign and will be considered later.

1. Contagious diseases (epidemic or endemic) which are of group origin and involve the man as a part of his group karma, but are quite frequently unrelated to his personal karma.

Acquired diseases and accidents which are the result of injudicious action or unwise habits in this life and definitely condition his future karma. One interesting point in connection with accidents might here be made. Accidents are frequently caused by what might be regarded as “explosions of force”. These are generated by a man or by a group of human beings through hatred or [Page 548] jealousy or vindictiveness, which qualities react or are “turned back” upon the individual life like a boomerang.

(EPII 632) What have we got in the world at this time?—for the lines of cleavage are daily clarifying, and the situation can be more distinctly grasped. Those with no vision and a myopic outlook upon environing events regard what is happening in the world as steadily becoming worse and more aggravated. They [Page 632] see no light in the darkness, and talk wildly of our civilisation being doomed. Others regard the situation as one in which they have their opportunity to assume prominence, to come to the forefront or surface in some department of world activity. They thus exploit the masses, and twist the situation to their own ends, sometimes with the best intentions, sometimes because they see their chance to arrive at power and prominence, and sometimes because life, destiny, fate or karma (we can use whichever word we like) casts them for that position, and they become men of destiny. They find themselves with their hand upon some ship of state, and are the controlling agent in some party, some group and in some political, religious or economic situation. Yet all the time they are but pawns in the hands of Those who are working to some wider end.

(EA 14) “Astrology is concerned with the effect produced in the substance of the sheaths by the influences, vibrations, etc., of the various planets. These are, esoterically, the influences of the solar centres. The forces, emanating from the solar centres, play upon the planetary centres…. This is hidden in the karma of the Heavenly Man. When true esoteric astrology comes into being, more anent this will be given. Astrological students are today only learning the ABC of this stupendous subject and are occupied with the exoteric fringes of that great veil which has been thrown wisely over planetary lore.”

(EA 46) The relation of the fifth Hierarchy to a certain constellation has also a bearing upon this mystery. This is hidden in the karma of the solar Logos, and concerns His relationship to another solar Logos, and the interplay of force between Them in a great mahakalpa. This is the true “secret of the Dragon,” and it was the dragon-influence or the “serpent energy” which caused the influx of manasic or mind energy into the solar system. Entangled closely [Page 46] with the karma of these two cosmic Entities, was that of the lesser cosmic Entity Who is the Life of our planet, the planetary Logos. It was this triple karma which brought in the “serpent religion” and the “Serpents or Dragons of Wisdom,” in Lemurian days. It had to do with solar and planetary Kundalini, or Serpent fire. A hint lies in the fact that the constellation of the Dragon has the same relation to the ONE greater than our Logos as the centre at the base of the spine has to a human being. It concerns stimulation, and vitalisation with a consequent co-ordination of the manifesting fires.

(EA 103) t is from hints such as these that the astrologer of the future will determine the type of horoscope which should be cast. Two questions will then arise, requiring reasoned answers:

1. Is the subject a personality, progressing around and around the wheel, perfecting self-consciousness and developing a rounded out personality through experience and the working of the Law of Karma, subject to the Great Illusion and arriving eventually at the height of personality ambition in Capricorn?

Or, is this person beginning to manifest as a soul, pouring light through dense fogs of illusion, and preparing for the major tests in Scorpio, to be followed by initiation in Capricorn?

(EA 105) 3. Saturn "falls" in Aries. This has two meanings, for this is a dual sign. First: Saturn is the Lord of Karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. Saturn, therefore, "fell" when man fell into generation. He "followed the sons of men down into their low place." Second: Saturn's power is completely ended and his work accomplished when man (the spiritual man) has freed himself from Karma and from the power of the two Crosses—the Common and the Fixed. Esoterically, Saturn cannot follow man on to the Cardinal Cross.

(EA 132) The same symbolic mode of interpretation must govern also our understanding of the three decanates. Both Leo and Sepharial give a list of the decanates and between them there is much resemblance but there is, however, an important difference. Leo approaches the closer to the esoteric interpretation of astrology whilst Sepharial is purely exoteric. According to Sepharial, the three decanates are governed by Saturn—Jupiter—Mars, presenting opportunity to work off karma and to be successful in so doing and indicating the method employed, that of conflict and of war. Leo gives us Jupiter, the Moon and Mars. He indicates, therefore, the success which is incident to proved discipleship and consequent readiness for initiation, the seeing of the vision with which Jupiter rewards the disciple, and the experience which Vulcan confers. Vulcan has been hitherto hidden, but its influence has steadily superseded all lunar control, for the personality or form side of life is lost to sight in the radiance of the Sun, the soul. The light of Vulcan and the light of the Sun are one light and these three—Mercury, Vulcan and the Sun—stand for a synthesis and a radiance which eventually dims the light of Mercury and it "falls" into the background and Vulcan too becomes invisible and only the Sun remains. We have consequently a [Page 133] vision of the Sun, the experience of the personality and effort, which is the mode of attainment governed by Mars.

(EA 138) Some astrologers assign Saturn as one of the rulers. [Page 138] Alan Leo does so, but I would point out that in this case he is dealing entirely with the progress of the ordinary man upon the wheel of life, and the Saturn which he senses as ruling Aquarius is the Saturnian influence of Capricorn, in which sign Saturn governs in two fields. On the reversed wheel, the Saturnian influence exhausts itself in Capricorn and the man is then free from karma and needs no presentation of opportunity (the 3^rd ray soul or personality creates opportunity for himself until he can stand in stillness-after which he meets opportunities to serve others) for he stands a free initiate, a true Master Mason and can then proceed with world service undeterred and held back by no thought of self or selfish desire. He comes then under the influence of Uranus, that mysterious and occult planet. His will is focussed and developed by the Uranian influences and he develops into a leader. He brings about desired changes and produces those new conditions which will help the soul of humanity to express itself more freely. Water being the symbol of substance and of material expression plus emotional motivation, Aquarius is consequently dual in its activity, and the third ray expresses itself powerfully through this sign, reaching our planet through Uranus and the Moon which hides or veils Uranus symbolically in this case. There is, therefore, to be found the double influence of Uranus, expressing the quality and bringing in the energies of the seventh ray, in one case, and the third ray in the other. The seventh ray is, in the last analysis, the focussed differentiated energy of Ray One as it expresses the will of the first aspect of divinity on earth through the power to relate and bring into objective manifestation—by an act of the will—both spirit and matter. This it brings about through the activity of Ray Three, expressing itself through humanity and its individual units, though combining with the energy of the three rays which are released through the ruling planets:

(EA 158) First of all, Capricorn is an earth sign, and in it we have expressed the densest point of concrete materialisation of which the human soul is capable. Man is then "of the earth, earthy" and is what the New Testament calls "the first Adam." In this sense, Capricorn holds in itself the seeds of death and finality—the death which takes place finally and eventually in Pisces. Ponder on this. When crystallisation has reached a certain degree of density and so-called "hardness," it is easily shattered and destroyed and man, born in Capricorn, then brings about his own destruction; this is due to his fundamentally materialistic nature, plus the "blows of fate" which are the enactments of the law of karma. Again and again, a certain measure of concreteness is achieved, only again to undergo destruction, prior to the release of the life and the rebuilding of the form.

(EA 163) The exoteric and the esoteric planetary rulers of Capricorn are the same, and Saturn rules the career of the man in this sign, no matter whether he is on the ordinary or the reversed wheel, or whether he is on the Mutable or the Fixed Cross. When he has taken the third initiation and can consciously mount the Cardinal Cross, he is then released from the ruling of Saturn and comes under the influence of Venus, who is governor or ruler of the Hierarchy which is that of the Crocodiles. A reference to the tabulation heretofore given will show this. It is only when a man is upon the Cardinal Cross that the significance, purpose and potencies of the Creative Hierarchies become clear to [Page 164] him and the "doors of entrance" into all of them stand wide open. On the Mutable Cross and on the Fixed Cross we have the so-called green ray, controlling not only the daily life of karmic liability upon the path of evolution, but also controlling the experiences and processes of evolution. The reason for this is that Capricorn is an earth sign and because the third and fifth rays work pre-eminently through this sign, embodying the third major aspect of divinity, active intelligence plus that of its subsidiary power, the fifth Ray of Mind. These pour through Capricorn to Saturn and to Venus and so reach our planet, the Earth. Saturn is one of the most potent of the four Lords of Karma and forces man to face up to the past, and in the present to prepare for the future. Such is the intention and purpose of karmic opportunity. From certain angles, Saturn can be regarded as the planetary Dweller on the Threshold, for humanity as a whole has to face that Dweller as well as the Angel of the Presence, and in so doing discover that both the Dweller and the Angel are that complex duality which is the human family. Saturn, in a peculiar relation to the sign Gemini, makes this possible. Individual man makes this discovery and faces the two extremes whilst in the sign Capricorn; the fourth and fifth Creative Hierarchies do the same thing in Libra.

(EA 164) Through Saturn and Venus, therefore, Capricorn is connected with Libra and also with Gemini and Taurus, and these four constellations—Taurus, Gemini, Libra and Capricorn—constitute a potent quaternary of energies and between them produce those conditions and situations which will enable the initiate to demonstrate his readiness and capacity for initiation. They are called the "Guardians of the Four Secrets."

Taurus—Guards the secret of light and confers illumination upon the initiate.

Gemini—Guards the mystery or secret of duality and presents the initiate with a word which leads to the fusion of the greater pairs of opposite.

Libra—Guards the secret of balance, of equilibrium and finally speaks the word which releases the initiate from the power of the Lords of Karma.

Capricorn—Guards the secret of the soul itself and this it reveals to the initiate at the time of the third initiation. This is sometimes called the "secret of the hidden glory."

(EA 167) From the above few points, hints can be gathered together as to the interlocking forces of all the twelve constellations, as they pour into and through all the kingdoms in nature, carrying with them also not only their own individual potencies but also those of the seven rays, focussed through the sacred and non-sacred planets—the discovered and undiscovered planetary Lives. It has been occultly said that a vision of these powers and their many weaving lines (seen as rivers and streams of light) is given to the initiate from the mountain top of Capricorn, once that summit has been reached. It is at the Transfiguration initiation that this vision appears before the eyes of the astounded disciple. The great experiences upon the various mountain tops as related in the Bible have all to do with Capricorn. Moses, the Lawgiver on Mount Sinai, is Saturn in Capricorn imposing the law of karma upon the people. A clue to the significance of the Jewish people as a karmic clearing house can be found here. Ponder on those words "a karmic clearing house." The Mount of Transfiguration in the New Testament is Venus in Capricorn when love and mind and will meet in the person of the Christ, and "He was transfigured" before all men. At the same time, He received the vision of the Father and of what He had to do as He "went up to Jerusalem," the place of death and likewise the city of peace. This Jerusalem is Pisces. In Aquarius, Christ put His disciples in touch with the "man, bearing a pitcher of water," Aquarius, and in the upper room introduced them to union and unity under the symbolism of the [Page 168] communion feast. For that feast, humanity is today preparing, as we saw when studying the last constellation. The astrological significance of the New Testament is as yet little understood. Christ was born in Capricorn, fulfilled the law under Saturn, initiated the era of intelligent brotherhood under Venus and is the perfect example of the Capricornian initiate who becomes the world Server in Aquarius, and the world Saviour in Pisces, thus completing the round of the zodiac and able to say triumphantly in Pisces "It is finished."

(EA 310) I would also call your attention to another interesting fact in connection with this sign. No planet falls in Leo and no planet is exalted in this sign, whilst the power of both Uranus and Saturn is somewhat lessened, except in the case of the initiate who responds powerfully to the esoteric influence of Uranus. The same basic teaching is here conveyed as was taught by the Sun ruling exoterically, esoterically and hierarchically. Leo in its consciousness is the dominant self-aware agent and has therefore the control and can—because of this—remain uninfluenced. This fact will be increasingly understood as the advanced Leo subject makes his appearance. He will be distinguished by his personal freedom from outside control. He knows innately that he is king of himself, the ruler of his own life and, therefore, no planet is exalted and likewise no planet falls. The power of the mind, as symbolised by Uranus, is lessened, for it is not the mind which in reality controls but the Self, or Soul, using and controlling the mind. The man is not then conditioned by his surroundings or life events but rules them with deliberation, bringing out of circumstances and environment that which he requires. Saturn, therefore, the Lord of Karma, has his power lessened in [Page 311] this sign. It is for this reason that Sepharial is incorrect when he gives Saturn as the ruler of the first decanate. The three decanates are given by him as being ruled by Saturn, Jupiter and Mars. Alan Leo is, however, nearer the truth when he gives us the Sun, Jupiter and Mars.

(EA 383) Today, however, Taurus, Venus and the Earth have a very close karmic relation and a very definite dharma to work out together. Just what that karma and relationship may prove eventually to be lies beyond ordinary human understanding but some idea of it may be gained by relating in your mind the words: Will, Desire, Light and Plan. In voicing it thus, I but step down and distort the relation, but until men can think in simple symbols and without words and can interpret these hitherto unrecognised symbols correctly, more it is not possible to add.

(EA 409) At each of the great shifts in the Earth's axis, there has been upheaval, confusion and cataclysm, preceding reconstruction, stabilisation and relative quiet. Of these macrocosmic events there are similar microcosmic correspondences in the lives of both humanity and individual man. Hence the present world crisis—though precipitated by human [Page 409] error and sinfulness, by past Karma and emerging idealism (responsive to the development of the intellect and the appearance of the intuition)—is basically the result of much greater and vaster combinations of force currents in macrocosmic relations.

(EA 406) Triangle Three depicts the interplay of three streams of force which, in this particular world cycle condition and basically influence ordinary humanity. Forget not that humanity itself constitutes a great centre in the life of the planetary Logos:

1. Capricorn connotes density, firm foundations, concretisation, the mountain of karma that holds down the [Page 436] struggling soul or the mountain of initiation which must eventually be climbed and surmounted. It signifies, therefore, the great force of liberation which both drives into experience and brings experience to an end, from the angle of humanity. This is the major stream of force in this particular triangle at this time.

(EA 437) In this particular world cycle it is Capricorn which is producing the moment of crisis—a crisis of initiation plus a crisis of destruction (related primarily to the mineral kingdom) paralleled by a crisis of mental perception, [Page 437] precipitated by Mercury. It is this mental perception plus world participation in the "crumbling of the mountain load of karma" which heralds the vision of the new day from the top of the mountain.

(EA 443) This is the dominant emerging fact to which all that I have said bears testimony: world conditions today—precipitated as they are by human greed and ignorance—are nevertheless basically conditioned by the will-to-good which is the primary quality of the energies and forces coming forth from the great Lives in which all that exist live and move and have their being. The Law of the Universe (and what is law but the working out of the purposes of these all-embracing Lives, of Their impulses and Their plans?) is to all eternity the good of the whole and naught can arrest this happening; for who can arrest the impact of these energies which play upon and through our planet. When I say this, I would at the same time point out that the attitude of many students, inevitably participants in world events, that "such is the Law and such is the Karma of people and nations and such is the pre-determined destiny" [Page 444] is far from right. They believe—sometimes sincerely—that all that should be done is simply to wait for results to appear and for karma and destiny to fulfil itself. Then and not till then, all will be well. But they forget that karma fulfils itself in relation to the form nature upon which it expends its energy and that where there is a static condition and a quiescent attitude, the process moves but slowly; the life then within the form fails to experience the needed, forceful awakening; inevitably then there lies ahead a repetition of the process until the time comes when activity and response is evoked. This then leads to resistance to the apparent karmic necessity and this brings about liberation. Only through resistance to evil (and in this world period and in this kali-yuga, as the Eastern teachers call it, it is an essential basic attitude) can karma be brought to an end. The law of matter still governs in the three worlds of human experience and "fire by friction" must burn up that which veils the steadily increasing brilliance of solar fire. It is the recognition of "solar fire"—as it shows itself in a transcendental idealism and radiance—by the unintelligent idealist, and his simultaneous refusal to cooperate in this period of karmic necessity, that is prolonging the difficult and cruel situation and leading him individually to sink deep into glamour. The simplification of the world's problem in terms of matter comes through a recognition of the essential dualism underlying events. I commend this thought to all students, suggesting that they base optimism on the long range vision, endorsed by the Heavens and corroborated by the activity of the stars, and thus feel sure of the ending of this immediate tragic situation.

(EA 445) Today as never before the Hierarchy stands as a "mediating transmitter" between:

1. Humanity and the will of God. The revelation of the true significance and purpose of that will as it stands behind all world events is needed now as never before. This can come through a closer relation between the Hierarchy and Humanity.

2. Humanity and its karma, for it is equally essential that the laws for the transmutation of karma into active present good are clearly grasped.

3. Humanity and cosmic evil, focussed for many millenia of years in what has been called the Black Lodge. Speculation anent this Lodge and its activities is both fruitless and dangerous.

(EA 468) There is, as I have said, no way of handling this Science of Triangles at length or exhaustively, for it is the science of the universal geometrical blueprint underlying the phenomenal worlds and is also closely related to Karma. It concerns the first precipitation of the interaction and the effect of the duality of manifestation, of spirit-matter, as they constitute one substance. But, in its relation to esoteric astrology, it is possible to indicate certain fundamental interpretations of this relation which will enable the astrologer to work out eventually the astrology of the soul, to outline the horoscope of the ego and to draw up the new types of charts which will demonstrate soul purpose on its own plane and group relations also on the physical plane and [Page 469] so be of aid to the intelligent, dedicated personality. Ponder on this.

(EA 540) This seventh ray sweeps into organised and directed activity the world of forces upon the outer sphere of manifestation, and produces the precipitation of Karma, which, in this case leads to:

1. The working out into expression of all the subjective evil of the life of humanity, thus producing the world war.

2. The initiation of the planetary Logos and—with Him—of all who take their stand upon the side of the Forces of Light. This takes various forms as far as humanity is concerned:

a. The initiation of the consciousness of the masses of men into the Aquarian Age, bringing them under the new influences and potencies, and enabling them to make a response of which they would not otherwise be capable.

2. The initiation of the aspirants of the world on to the Path of Accepted Discipleship.

3. The bringing about of certain major initiations in the case of those world disciples who are ready enough and strong enough to take them.

(EA 646) NOTE:

a. (The sun and moon veil hidden planets).

b. These are the four Maharajahs, connected with karma, humanity, cosmos and man.

c. They are the Sun or its substitute—Michael.

They are the Moon or its substitute—Gabriel.

They are Mercury or its substitute—Raphael.

They are Venus or its substitute—Uriel.

(S.D. III. 459.)

(EH 15) 8. The law of cause and effect, called Karma in the East, governs all this. Karma must be regarded in reality as the effect (in the form life of our planet) of causes, deep-seated and hidden in the mind of God. The causes that we may trace in relation to disease and death are in reality only the working out of certain basic principles which govern—rightly or wrongly, who shall say?—the life of God in form, and they must ever remain incomprehensible to man until such time as he takes the great initiation which is symbolised for us in the Transfiguration. All along in our studies, we shall be dealing with secondary causes and their effects, with the phenomenal results of those subjective effects which emanate from causes too far away for us to grasp. This should be admitted and grasped. This is the best man can do with his present mental apparatus. When the intuition rarely works, and the mind is seldom illumined, why should man arrogantly expect to understand everything? Let him work at the development of his intuition and at achieving illumination. Understanding may then come his way. He will have earned the right to divine knowledge. But the above recognition will suffice for our work and will enable us to lay down those laws and principles which will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation.

(EH 20) The responsibility of a child for his living conditions is practically nil, unless you admit karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present. I shall deal with this more fully under our third point, dealing with our karmic liabilities. I would only suggest here that the whole subject of disease could be treated from the angle of karma and be definite and conclusive in its value [Page 20] had there been right teaching on this abstruse subject from the time that it was given out in the West. But the truth as it has come to us from the East has been as much distorted by the Eastern theologian as the doctrines of the Atonement and of the Virgin Birth have been misinterpreted and taught by the Western theologian. The real truth bears little resemblance to our modern formulations. I am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. It is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient Law of Cause and Effect which are necessarily in your mind. When I say to you that the doctrine of Emergent Evolution and the modern theories of the work of a catalyst upon two substances which—when brought into relation with each other under the effect of the catalyst produce a third and different substance—carry in them much of the truth anent karma, will you understand? I question it. When I say to you that the emphasis given to the Law of Karma as it explains apparent injustices and stresses always the appearance of pain, disease, and suffering gives only partial presentation of the basic cosmic truth, is your mind in any way clarified? When I point out that the Law of Karma, rightly understood and rightly wielded, can bring that which produces happiness, good, and freedom from pain more easily than it brings pain, with its chain of consequences, do you feel able to grasp the significance of what I am saying?

The world of glamour is at this time so strong and the sense of illusion so potent and vital that we fail to see these basic laws in their true significance.

The Law of Karma is not the Law of Retribution, as one would surmise as one reads the current books upon the subject; that is but one aspect of the working of the Law [Page 21] of Karma. The Law of Cause and Effect is not to be understood as we now interpret it. There is, to illustrate, a law called the Law of Gravitation, which has long imposed itself upon the minds of men; such a law exists, but it is only an aspect of a greater law, and its power can be, as we know, relatively offset, for each time that we see an aeroplane soaring overhead, we see a demonstration of the offsetting of this law by mechanical means, symbolising the ease with which it can be surmounted by human beings. If they could but realise it, they are learning the ancient technique of which the power to levitate is one of the easiest and simplest initial exercises.

The Law of Consequences is not the inevitable and set affair which modern thought surmises, but is related to the Laws of Thought far more closely than has been believed; towards an understanding of this, mental science has been groping. Its orientation and purposes are right and good and hopeful of results; its conclusions and modes of work are at present woefully at fault, and most misleading.

I have referred to this misunderstanding of the Law of Karma as I am anxious to have you set out on this study of the Laws of Healing with a free and open mind as far as may be, realising that your understanding of these laws is limited by:

1. Old theologies, with their static, distorted, and erroneous points of view. The teaching of theology is

most misleading, but is, alas, generally accepted.

2. World thought, strongly tinged with the desire element, and with little in it of real thought. Men interpret these dimly sensed laws in terms of finality and from their little point of view. The idea of retribution runs through much of the teaching on Karma, for instance, because men seek a plausible explanation of things as [Page 22] they appear to be, and are themselves fond of dealing out retribution. Yet there is far more general good karma than bad, little as you may think it when immersed in such a period as the present.

(EH 110) Complete spiritual healing will be divinely possible ultimately; but this is not materially possible at certain given moments in time and space and with people at widely differing points on the ladder of evolution. Right timing and a sound knowledge of the working of the Law of Karma, plus a large measure of intuitive perception, are essential to the high art of spiritual healing. To this must be added the knowledge that the form nature and the physical [Page 111] body are not essentially the major considerations or of the vast importance that some may think.

(EH 112) The Causes of Disease Summarised

In every occult consideration of disease it must be accepted as a basic proposition that all disease is a result of the misuse of force in some earlier life or in this. (clearly this is a form of karma although misuse of force is in many cases an inevitable part of the evolutionary process) This is fundamental. In connection with this I would remind you of some statements I have earlier made on this matter.

1. Ninety per cent of the causes of disease are to be found in the etheric and astral bodies. Wrong use of mental energy and misapplied desire are paramount factors, yet with the bulk of humanity still in the Atlantean stages of consciousness, only five per cent of the prevalent diseases are due to mental causes. The percentage varies with the development of the race and its evolution. Disease is therefore the working out into manifestation of undesirable, subjective conditions—vital, emotional and mental.

2. Everything concerning the health of man can be approached from three angles:

a. That of the personality life...of this we are learning much.

[Page 113]

b. That of humanity as a whole..this is beginning to be appreciated.

c. That of the planetary life....of this we can know little.

3. All disease is caused by lack of harmony between form and life, between soul and personality; this lack of harmony runs through all the kingdoms in nature.

4. The bulk of diseases are of:

a. Group origin.

b. The result of infection.

c. Malnutrition, physically, subjectively and occultly understood.

5. Diseases for the masses, for the average citizen, for the intelligentsia and for disciples differ widely and have differing fields of expression.

a. The three major groups of diseases for the first two classes are:

Tuberculosis.

The social diseases.

Cancer.

b. The two major diseases for the intelligentsia and for disciples are:

Heart complaints.

Nervous diseases.

6. Disease is a fact in nature. When this is accepted, men will begin to work with the Law of Liberation, with right thought, leading to right attitudes and orientation, and with the principle of nonresistance. Of this nonresistance, the overpowering willingness to die which is so frequently a characteristic of the final stage immediately preceding death is the lowest manifestation. It is nonresistance which psychologically governs coma.

[Page 114]

6. The Law of Cause and Effect, or of Karma, governs all disease. This embraces individual, group, national and total human karma.

(EH 114) 4. DISEASES DUE TO THE LIFE OF DISCIPLESHIP

Earlier I told you that disease originated in the four following causes:

1. It is the result of blocking the free life of the soul.

2. It is caused by three influences or sources of contamination:

a. Ancient mistakes, so-called sins and errors of the individual concerned, committed in this life or another earlier incarnation.

b. Human taints and predispositions, inherited in common with all the rest of humanity.

c. Planetary evil, incident to the point achieved by the planetary Logos and conditioned by planetary Karma.

3. It is conditioned by the forces emanating from the plane upon which the man's consciousness is primarily focussed.

4. The five major types of disease, with their allied and subsidiary effects, can and do produce results where the disciple is concerned; he is not immune until after the third initiation.

(EH 115) A. The Diseases of Mystics.

However, the disciple is seldom tubercular (except when karmically conditioned), nor is he prone to succumb to the social diseases except as they may affect him physically through his sacrificial life of service. Contagion can affect him but not seriously so. Cancer may claim him as a victim, but he is more liable to succumb to heart complaints and to nervous trouble of some kind or another. The straight mystic succumbs more to purely psychological situations connected with the integrated personality, and therefore incident to his being focussed largely on the astral plane. The disciple is more prone to mental difficulties and to those complaints which are concerned with energy and are due to fusion—either completed or in process—of soul and personality.

(EH 140) The Centres and the Glandular System

It will therefore be apparent to you that disease (when not of a group origin, or the result of planetary karma or based on accident) takes its rise in the activity or the non-activity of the centres. This is a statement of a basic truth, given in the simplest manner. The centres, as you know, govern the endocrine system which, in its turn, controls the seven major areas of the physical body and is responsible for the correct functioning of the entire organism, producing both physiological and psychological effects.

(EH 166) I realise well the technicalities which I have given here and their difficulty and apparent uselessness. It might be asked: Why should it be necessary to be so meticulous in enumerating the physical, psychological and systemic details of a purely academic nature when, by an act of the will and of divine power, and by the use of certain Words of Power, healing can be accomplished? These ideas are basically true, but are based upon a misapprehension—in time and space. If all healers were Masters of the Wisdom, if they were all clairvoyant, if they comprehended the Law of Karma and its working out in the life of the patient, if they had the full cooperation of the patient, and if they had the ability to add to all the above requirements the use of certain Words and Mantrams, then the academic knowledge would indeed be needless. But these requirements are not and can not be met. Healers, as a rule, have none of these powers. That they frequently heal (though not as often as they think they do) is true, but when successful they have succeeded in doing one or other of the following:

(EH 215) 2. The downward trend...producing Transformation.

Once the head centre is awakening and the disciple is consciously active in the work of directing the energies to the centres and thereby governing his personality life, there is a scientific undertaking of energising the centres in a certain ordered rhythm which is again determined by the rays, by circumstance and by karma; thus all the bodily energies are swung into correct spiritual activity. With the process involved we cannot here deal, beyond pointing out that this downward trend can be roughly regarded as falling into three stages:

(EH 250) 3. RACIAL AND NATIONAL DISEASES

It must be apparent to you by now that I am principally concerned with indicating factors which are the result of the past history of the race rather than with giving you a specific and detailed account of the diseases which are allied [Page 250] to the various nations. This, in fact, it would not be possible to do, owing to the overlapping and paralleling which goes on in every department of natural life. Above everything else, I seek to make clear what must be done along the line of preventive healing and what should be accomplished in the difficult task of offsetting conditions already prevalent on earth as the result of past misuse of the natural powers. There must therefore be brought about a healing of those conditions which are present upon our planet on a large scale, and consequently my emphasis will not be upon the specific and the individual. I am laying a foundation also for a discussion of our next theme—the relation of the Law of Karma to disease and death and to humanity as a whole.

(EH 257) These cults omit to state, or even to recognise, that in cases of extreme illness or accident, the patient is physically unable to affirm or claim divine healing and is dependent upon the work of some healer who works with no knowledge [Page 257] of the karma of the patient. Many of their so-called cures (and this is the case also with orthodox medicine) are cures because the hour of the end has not yet arrived for the patient and he would have recovered in any case, though he often does so more rapidly, owing to the remedial measures of the trained physician.

(EH 258) We shall now proceed to deal with our third and final section of thoughts around the basic causes of disease. The theme of karma has been little considered and I shall deal with it in a way larger than our particular subject perhaps warrants.

I have included the whole of this chapter on Our Karmic Liabilities due to its importance and relevance in this compilation on Karma

CHAPTER III - Our Karmic Liabilities

INTRODUCTORY REMARKS

[Page 259]

We have reached now the concluding phase of our approach to the problem of disease. In our next part we shall deal with the attitudes and temperaments of the patient, taking into consideration his ray and also the state of mind of the healer; all these points are of prime importance when one comes to the consideration of the fine art of healing. It is, however, essential that ill health, acute disease, and death itself should find their place in the overall picture. A particular incarnation is not an isolated event in the life of the soul, but is a part and an aspect of a sequence of experiences which are intended to lead to one, clear, definite goal—the goal of free choice and a deliberate return out of matter to spirit and eventual liberation.

There has been much talk among esotericists (particularly in the Eastern presentation of the Path to Reality) anent liberation. The goal held before the neophyte is liberation, freedom, emancipation; this, by and large, is the keynote of life itself. The concept is a transitting out of the realm of the purely selfish and of personal liberation into something much wider and more important. This concept of liberation lies behind the modern use of the word "liberty" but is far wiser, better and deeper in its connotation. Liberty, in the minds of many, is freedom from the imposition of any man's [Page 260] rule, freedom to do as one wishes, to think as one determines and to live as one chooses. This is as it should be, provided that one's wishes, choices, thoughts and desires are free from selfishness and are dedicated to the good of the whole. This is, as yet, very seldom so.

Liberation is much more than all this; it is freedom from the past, freedom to move forward along certain predetermined lines (predetermined by the soul), freedom to express all the divinity of which one is capable as an individual, or which a nation can present to the world.

There have been in the history of the past two thousand years, four great symbolic happenings which have sequentially presented (to those who have eyes to see, ears to hear and minds to interpret) the theme of liberation—and not simply of liberty.

1. The life of Christ Himself. He, for the first time, presented the idea of the sacrifice of the unit, consciously and deliberately offered for the service of the whole. There had been other World Saviours, but the issues involved had not so clearly been expressed, because the mind of man had not been ready to grasp the implications. Service is the keynote of liberation. Christ was the ideal Server.

2. The signing of the Magna Charta. This document was signed at Runnymede, during the reign of King John on June 15th, 1215, A.D. Here the idea of liberation from authority was presented with the emphasis upon the personal liberty and rights of the individual. The growth and development of this basic idea, mental concept and formulated perception falls into four phases or chapters:

a. The signing of the Magna Charta, emphasising personal liberty.

[Page 261]

b. The founding of the French Republic with its emphasis upon human liberty.

c. The Declaration of Independence and the Bill of Rights, determining national policy.

d. The Atlantic Charter and the Four Freedoms, bringing the whole question into the international field, and guaranteeing to men and women everywhere in the world liberty and freedom to develop the divine reality within themselves.

The ideal has gradually become clarified so that today the mass of men everywhere know what are the basic essentials of happiness.

3. The Emancipation of the Slaves. The spiritual idea of human liberty, which had become a recognised ideal, became a demanding desire, and a great symbolic happening took place—the slaves were freed. Like all things which human beings enact, perfection is nonexistent. The Negro is not free in this land of the free, and America will have to clean house in this respect; to put it in clear concise words, the U.S.A. must see to it that the Constitution and the Bill of Rights are facts and not a dream. Only thus can the inevitable working of the Law of Karma (which is our theme today) be offset. The Negroes are Americans, as well as the New Englanders and all other stocks which are not indigenous in this country, and the Constitution is theirs also. As yet the privileges it confers are withheld by those who are the slaves of selfishness and fear.

The Liberation of Humanity by the United Nations. We are participating in a great spectacular and symbolic happening and are watching it in process. The liberation of the individual has moved onward through the symbolic liberation of a section of humanity (the remnants [Page 262] of the first two races, the Lemurian and the Atlantean) to the liberation of millions of human beings, enslaved by the forces of evil, by millions of their fellow men. The ideal has worked through into a practical worldwide effort upon the physical plane and has demanded worldwide sacrifice. It has involved the entire three worlds of human evolution, and for this reason the Christ can now lead His forces and aid human beings to liberate mankind.

What has really been happening, therefore, in the lives of individuals, in the lives of nations and in the life of humanity? A tremendous move to put right most ancient evil, to offset consciously the Law of Cause and Effect by a recognition of the causes in the personal, national and international worlds which have produced the effects under which humanity today suffers.

The Law of Karma is today a great and incontrovertible fact in the consciousness of humanity everywhere. They may not call it by that name, but they are well aware that in all today's events the nations are reaping what they sowed. This great law—at one time a theory—is not a proven fact and a recognised factor in human thinking. The question "Why?" so frequently asked brings in the factor of cause and effect with constant inevitability. The concepts of heredity and of environment are efforts to explain existing human conditions; qualities, racial characteristics, national temperaments and ideals prove the fact of some initiating world of causes. Historical conditions, the relationships between nations, social taboos, religious convictions and tendencies can all be traced to originating causes—some of them most ancient. Everything that is happening in the world today and which is so potently affecting humanity—things of beauty and of horror, modes of living [Page 263] and civilisation and culture, prejudices and likings, scientific attainment and artistic expression and the many ways in which humanity throughout the planet colours existence—are aspects of effects, initiated somewhere, on some level at some time, by human beings, both individually and en masse.

Karma is therefore that which Man—the Heavenly Man in whom we live, humanity as a whole, mankind in groups as nations, and individual man—has instituted, carried forward, endorsed, omitted to do or has done right through the ages until the present moment. Today, the harvest is ripe and mankind is reaping what it has sown, preparatory to a fresh ploughing in the springtime of the New Age, with a fresh sowing of the seed which will (let us pray and hope) produce a better harvest.

The outstanding evidence of the Law of Cause and Effect is the Jewish race. All nations prove this Law, but I choose to refer to the Hebrew peoples because their history is so well known and their future and their destiny are subjects of worldwide, universal concern. The Jews have always had a symbolic significance; they sum up in themselves—as a nation, down the ages—the depths of human evil and the heights of human divinity. Their aggressive history as narrated in the Old Testament is on a par with present-day German accomplishment; yet Christ was a Jew and it was the Hebrew race which produced Him. Let this never be forgotten. The Jews were great aggressors; they despoiled the Egyptians and they took the Promised Land at the point of the sword, sparing neither man, woman nor child. Their religious history has been built around a materialistic Jehovah, possessive, greedy and endorsing and encouraging aggression. Their history is symbolic of the history of all aggressors, rationalising themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and finding some [Page 264] reason, adequate to them, to excuse the iniquity of their action. Palestine was taken by the Jews because it was "a land flowing with milk and honey," and the claim was made that the act was undertaken in obedience to divine command. Later, the symbolism gets most interesting. They divided into two halves: the Israelites with headquarters at Samaria, and the Jews (meaning two or three special tribes out of the twelve) locating around Jerusalem. Dualism ran through their religious beliefs; they were schooled by the Sadducees or the Pharisees, and these two groups were in constant conflict. Christ came as a member of the Jewish race and they renounced Him.

Today the law is working, and the Jews are paying the price, factually and symbolically, for all they have done in the past. They are demonstrating the far-reaching effects of the Law. Factually and symbolically, they stand for culture and civilisation; factually and symbolically, they are humanity; factually and symbolically, they stand as they have ever chosen to stand, for separation. They regard themselves as the chosen people and have an innate consciousness of that high destiny, forgetting their symbolic role and that it is Humanity which is the chosen people and not one small and unimportant fraction of the race. Factually and symbolically, they long for unity and cooperation, yet know not how to cooperate; factually and symbolically, they are the "Eternal Pilgrim"; they are mankind, wandering through the mazes of the three worlds of human evolution, and gazing with longing eyes towards a promised land; factually and symbolically, they resemble the mass of men, refusing to comprehend the underlying spiritual purpose of all material phenomena, rejecting the Christ within (as they did centuries ago the Christ within their borders), grasping for material good and steadily rejecting the things of the spirit. They demand the so-called restitution of Palestine, [Page 265] wresting it away from those who have inhabited it for many centuries; and by their continued emphasis upon material possession they lose sight of the true solution, which is that, symbolically and factually again, they must be assimilated into all the nations, and fused with all the races, thus demonstrating recognition of the One Humanity.

It is interesting to note that the Jews who inhabited southern Palestine, and whose chief city was Jerusalem, have succeeded in doing this and have fused with and been assimilated by the British, the Dutch and the French in a way that the Israelites, ruled from Samaria, have never done. I commend this to you for your consideration.

If the Jewish race would recall, therefore, their high symbolic destiny, and if the rest of humanity would see themselves in the Jewish people, and if both groups would emphasise the fact of human stock and cease thinking of themselves in terms of national and racial units, the karma of humanity would radically change from the retributive karma of the present to the recompensing good karma of the future.

Regarding this question from the long range vision (looking backward historically as well as forward hopefully), the problem is one to which the Jews themselves must make the larger contribution. They have never yet faced candidly and honestly (as a race) the problem of why the many nations, from the time of the Egyptians, have neither liked nor wanted them. It has always been the same down the centuries. Yet there must be some reason, inherent in the people themselves, when the reaction is so general and universal. Their approach to their direful problem has been one of supplication, or of distressed complaint, or of unhappy despair. Their demand has been for the Gentile nations to put the matter right, and many Gentiles have attempted to do so. Until, however, the Jews themselves [Page 266] face up to the situation and admit that there may be for them the working out of the retributive aspect of the Law of Cause and Effect, and until they endeavour to ascertain what it is in them, as a race, which has initiated their ancient and dire fate, this basic world issue will remain as it has been since the very night of time. That within the race there are and have been great, good, just and spiritual men is unalterably true. A generalisation is never a complete expression of the truth. But, viewing the problem of the Jews in time and space, in history and today, the points which I have made will bear careful consideration by the Jews.

What I have said in no way mitigates the guilt of those who have so sorely abused the Jews. You have a proverb, have you not? that "two blacks do not make a white." The behaviour of the nations towards the Jews, culminating in the atrocities of the second quarter of the twentieth century, have no excuse. The law must inevitably work. Though much that has happened to the Jews originated in their past history and in their pronounced attitude of separativeness and nonassimilability, and in their emphasis upon material good, yet the agents who have brought the evil karma upon them equally incur the retributive aspect of the same law; the situation has now assumed the form of a vicious circle of error and wrong doing, of retribution and revenge, and in view of this the time must come when together the nations will confer upon this problem, and together they will cooperate to bring to an end the wrong attitudes on both sides. All karma of evil nature is solved by the presentation of an accepting will, a cooperative love, a frank acknowledgment of responsibility and a skillful adjustment of united joint activity to bring about the good of humanity as a whole, and not just the good of an individual nation or people or race. The Jewish problem will not be solved [Page 267] by taking possession of Palestine, by plaint and demand and by financial manipulations. That would be but the prolongation of ancient wrong and material possessiveness. The problem will be solved by the willingness of the Jew to conform to the civilisation, the cultural background and the standards of living of the nation to which—by the fact of birth and education—he is related and with which he should assimilate. It will come by the relinquishment of pride of race and of the concept of selectivity; it will come by renouncing dogmas and customs which are intrinsically obsolete and which create points of constant irritation to the matrix within which the Jew finds himself; it will come when selfishness in business relations and the pronounced manipulative tendencies of the Hebrew people are exchanged for more selfless and honest forms of activity.

The Jew, owing to his rays and point of development, (having two major rays as soul and personality rays is often indication of a very advanced stage of development) is outstandingly creative and artistic. This he must recognise and not seek as he now does to dominate in all fields, to grasp all opportunities away from other people, and so better himself and his own people at the expense of others. Release from the present situation will come when the Jew forgets that he is a Jew and becomes in his inmost consciousness an Italian, an American, a Britisher, a German or a Pole. This is not so at this time. The Jewish problem will be solved by intermarriage; that of the Negro will not. This will mean concession and compromise on the part of the orthodox Jews—not the concession of expediency but the concession of conviction.

Let me point out also that just as the Kabbalah and the Talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of another grade), so the Old Testament is emphatically a secondary Scripture, and spiritually does not rank [Page 268] with the Bhagavad-Gita, the ancient Scriptures of the East and the New Testament. Its emphasis is material and its effect is to impress a purely materialistic Jehovah upon world consciousness. The general theme of the Old Testament is the recovery of the highest expression of the divine wisdom in the first solar system; that system embodied the creative work of the third aspect of divinity—that of active intelligence, expressing itself through matter. In this solar system, the created world is intended to be the expression of the second aspect, of the love of God. This the Jew has never grasped, for the love expressed in the Old Testament is the separative, possessive love of Jehovah for a distinct unit within the fourth or human kingdom. St. Paul summed up the attitude which humanity should assume in the words: "There is neither Jew nor Gentile." The evil karma of the Jew today is intended to end his isolation, to bring him to the point of relinquishing material goals, of renouncing a nationality that has a tendency to be somewhat parasitic within the boundaries of other nations, and to express inclusive love, instead of separative unhappiness.

And what of the Gentile attitude? It is absolutely necessary that the nations meet the Jew more than half way when he arrives at altering—slowly and gradually—his nationalistic orthodoxy. It is essential that they cease from fear and persecution, from hatred and from placing barriers to cooperation. The growing anti-Semitic feeling in the world is inexcusable in the sight of God and man. I refer not here to the abominable cruelties of the obsessed German people. Behind that lies a history of Atlantean relationships into which it is needless for me to enter because I could not prove to you the truth of my statements. I refer to the history of the past two thousand years and to the everyday behaviour of Gentile people everywhere. There must be a definite effort upon the part of the nationals of [Page 269] every country to assimilate the Jews, to inter-marry with them, and to refuse to recognise as barriers old habits of thought and ancient bad relations. Men everywhere must regard it as a blot upon their national integrity if there is the appearance within their borders of the old duality—Jew and Gentile. There is neither Jew nor Gentile; there is only Humanity. This war (1914-1945) should be regarded as having brought to a conclusion the ancient enmity between Jew and Gentile, and the two groups have now the opportunity to originate a newer and happier measure of living and a truly cooperative relation on either side. The process of assimilation will be slow, for the situation is of so ancient a date that habits of thought, customary attitudes and separative customs are well established and hard to overcome. But the needed changes can be made if goodwill directs the spoken word, the written presentation and the mode of living together. The Hierarchy sees no distinction. The Head of the Hierarchy, though not in a Jewish body at this time, achieved the highest spiritual goal for humanity whilst in a Jewish vehicle. The Hierarchy is also sending into Jewish bodies certain disciples who will work with full intent at the changing of the situation. There are Jews today, a few in number, who do not think in terms of being Jews; who are not preoccupied with the Jewish problem to the exclusion of all else, and who are endeavouring to fuse all people into one humanity, thus bridging the gap.

Again, I say, that the Masters of the Wisdom see neither Jew nor Gentile, but only souls and sons of God.

In dealing with the subject of karma as a factor—decisive and lasting in both disease and health—one of the criticisms to which my approach is subjected is that I deal too much with generalities and that I give no specific and detailed analysis of particular diseases, particularly of the great [Page 270] basic diseases which today take such a toll of humanity and which are not fundamentally being curbed. I do not deal with their symptoms or their cure, and I indicate not techniques whereby they may be handled. This I feel is a criticism with which I should deal, so that you may proceed with your study under no misapprehension. This is an appropriate point at which to stop and meet this contention. Karma is necessarily a topic which is general and not specific; it is not yet accepted in the occult sense by the general public. It must be considered along broad lines until such time that the Law of Cause and Effect is accepted as a major conditioning factor in the human consciousness, not only on a large scale but in relation to individual lives. Of this Law, the public is yet, as a whole, ignorant.

It will be obvious to you that it is entirely needless for me to deal with the symptomatic aspect of diseases and with the facts that have been so ably ascertained by orthodox medical science. We have been for some time considering the causes of such diseases, and I propose to deal with occult methods of producing cures—where such cures are permissible under the Law of Karma and where the healer is willing to work in an occult manner. I have attempted to make clear to you that the fundamental cause is related to energy, to its presence in excess as it pours through the centres, or to its deficiency. Here lie the two main factors in the production of disease. It is essential that those of you who are interested in the study of disease and its healing should admit this and permit it to form the basis of your approach. I have indicated that medicine and medical treatments of the future will start with this fact as their prime determination. The factual nature of medical discovery is not disowned by me. I seek to carry the matter forward from that point, and it is no part of my programme to ignore the wise discoveries of modern medical science, nor am I [Page 271] on the side of those groups of people who run down and refuse to admit the findings of modern medicine. This I have earlier emphasised. I want to indicate the trend of future medical research, which will be to seek for the seat of the trouble in the realm of vitality (as it may be called by orthodox investigators), and which we would regard as in the realm of the etheric body. Let me here make a practical statement which might be regarded as the next Rule in this treatise:

(EH 275) 5. That the main causes of all disease are two in nature:

a. They are to be found, first of all, in the stimulation or the nonstimulation of the centres. This simply implies the overactivity or the underactivity of [Page 275] any centre in any part of the body. Where the flow of energy is commensurate to the demands of the physical body at any particular stage of development, then there will be relative freedom from disease.

b. They are to be found, secondly, in the karmic effect of the three planetary diseases: Cancer, Tuberculosis, Syphilitic diseases. Some day medicine will realise that behind every single disease (irrespective of the results of accident or war) lie these three main tendencies in the human body. This is a basic and important statement.

6. That the etheric body is a focussing point for all the interior energies of the body, and therefore the energy transmitted will not be pure vital energy or simple planetary prana (this is a crucial point-the chakras should or rather will eventually transmit only pure vital energy or simply planetary prana) but will be qualified by forces coming from the astral or the emotional apparatus, from the mind or from the soul body. These "qualifications of force," indicating as they do the karma of the individual, are in the last analysis the major conditioning forces. They indicate the point of development of the individual and the areas of control in his personality. They therefore indicate the state of his karma. This lifts the whole subject of medicine into the psychological field and posits the entire problem of karmic effects and of ray types.

That these conditioning factors make the etheric body what it is in any one incarnation; these factors are, in their turn, the result of activities initiated and carried through in previous incarnations, and thus constitute the patient's karmic liabilities or his karmic freedoms.

(EH 278) Modern medicine is of very ancient origin. Over the centuries it has grown and developed until modern skill, modern research, modern techniques and modern methods of healing and of cure are amazingly successful. This is oft forgotten in the emphasis laid by the adherents of new and untried schools upon the failures to cure, which they attribute to wrong methods and fail to allow for karmic limitations. The success of modern medicine is today so great that millions of people are kept alive—if not cured—who in earlier days and with less scientific aptitude would normally have died. In this developed skill and knowledge, and in this aptitude in the care of the physical mechanism, is today to be found a major world problem—the problem of the overpopulation of the planet, leading to the herd life of humanity and the consequent economic problem—to mention only one of the incidental difficulties of this success. This "unnatural" preservation of life is the cause of much suffering and is a fruitful source of war, being contrary to the karmic intent of the planetary Logos.

(EH 279) With this vast problem, I cannot here deal. I can only indicate it. It will be solved when the fear of death disappears and when humanity learns the significance of time and [Page 279] the meaning of cycles. It will be simplified when true astrological findings become possible, when man knows the hour of his departure from this outer plane, and masters the technique of "withdrawal" and the methods of abstracting himself consciously from the prison of the body. But much research has to take place first. The fact, however, that the problem is recognised and that speculation and investigation are rife, indicate that the time has come—karmically and from the angle of human evolutionary development—for a study of the etheric body, of the conditioning rays which govern its manifestation in space, and of astrology, which governs its manifestation in time.

Inherited disease is chosen by the soul prior to birth and a predisposition woven into the vital body of the incarnating man-determined by karma

(EH 281) The study of inherited disease indicates a faint recognition of man's karmic liabilities and karmic tendencies. A mistake lies however in the belief that these tendencies are to be found in the germs of life and of substance, brought together at the moment of conception, and therefore that the father or the mother is responsible for the transmission. Such is not the case. The subject in incarnation has—from the angle of the soul—definitely and consciously chosen his parents for what they can contribute to his physical make-up whilst in incarnation. The vital body is therefore of such a nature that the man is predisposed to a particular type of infection or of disease; the physical body is of such a nature that its line of least resistance permits of the appearance and control of that which the [Page 282] vital body makes possible; the incarnating soul produces, in its creative work and in its vital vehicle, a particular constitution to which the parents chosen contribute a definite tendency. The man is therefore nonresistant to certain types of disease. This is determined by the karma of the man.

(EH 285) You might ask, therefore, in view of all this, if it is possible for you to do definite healing work that will be effective, sound, right and permissible. The risks of over- or understimulation seem too great; the knowledge of the healer seems too small to permit experiment, and the karma of the patient is necessarily (for the average healer) not yet ascertainable.

(EH 288) People who are so ill that they are not expected to live, or who are suffering from diseases which preclude ultimate recovery, should not be taken into the healing group for treatment, except with ameliorative results in mind. No neophyte knows enough of karma to work with confidence either at the task of health or of release by death. If, however, a patient gets worse whilst the group is working upon his case, he should not be dropped, but a definite and different technique can then be used to ease the path of death. In the next section I intend to touch upon the karma of death.

(EH 289) 1. KARMIC LIABILITIES OF THE INDIVIDUAL

We have already studied (perhaps without realising its implications) our first point under this heading. This concerns the karmic liabilities of the individual, emerging from the subjective vehicles and from the personality as a whole.

As we discussed the psychological causes of disease as they arise in the subtle vehicles in the three worlds or from the disciple's tension as he endeavours to tread the Path, we were in reality concerned entirely with karma or the effect of the inner causes of events, equipment and circumstances upon the physical plane. We saw how the inner bodies, via the etheric body, conditioned the man's outer manifestation, and that disease or health was largely dependent upon them. They are the immediate karmic cause of physical plane existence. If the idea is then extended to include previous incarnations—as must inevitably be the case—then we arrive at the conclusion that the condition of these inner bodies, their limitations and their richness, their defects and their assets, and their general psychic and psychological tendencies are inherited from previous lives, and are therefore responsible for the present earthly situation. We have, consequently, simply pushed the causes of present day conditions still further back, and we could—if we so desired—enter a field of such intricacy and detail that nothing profitable would eventuate. The whole problem of the recovery [Page 290] of past incarnations is one of infinite possibility, and when I use this word "infinite" I immediately put the whole subject out of the control of the finite mind. We are then dealing with something which it is not possible to handle rationally.

Karma was, for infant humanity and for the undeveloped individual, a group matter. The man was a member of a group but without any thought as to the implications and the responsibilities entailed. Later, as the process of individualisation became more effective in character and purpose and more pronounced in temperament, karma became also more personal and definite, and the man in a position to make or work off more causes and effects. The personality not being thoroughly unfolded and integrated, the man was still involved in group life and the interrelations became more extensive. Later on, the personality became the conscious creator of its own causes and the conscious participator in the effects. Upon the Path, the karma of the chosen group, of the individual, and of those with whom the man chooses association through unity of spiritual purpose involves him, and another factor is added to the previous categories of karmic

responsibility. Later still, karma in the three worlds is met, overcome and negated; at the same time karma connected with the initiating of causes through world service is added to that which the individual has already experienced, and he shares in the karmic responsibility of the Hierarchy itself. All these stages:

1. Elementary group karma—of the primitive man,

2. Individual karma of the self-conscious developing man,

3. Karma, related to the life of the disciple,

4. Hierarchical karma,

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must be added to the well known Karma of Retribution with which the disciple is already familiar; to it must also be added national and racial karma, plus the educational karma which all disciples bring upon themselves (the effects of studying and applying the material in the blue books is educational karma) when they are desirous of entering an Ashram to prepare for initiation.

There is also the Karma of Reward in contradistinction to that of Retribution; this is a type of karma oft forgotten, but one which will become better known in the coming world cycle. Humanity has worked off much evil karma, and the karma based on causes later to be initiated will not generate such dire effects as that of the past. Not all karma is bad, in spite of what man thinks. Much of it is necessarily punitive and distressing, owing to humanity's ignorance and low stage of development. When karmic retribution becomes acute and terrible, as it is in today's appalling world experience, it indicates that humanity has reached a point where consequences can be meted out on a large scale and with justice. Very little suffering is attached to karma where there is ignorance, leading to irresponsibility and complete lack of thought and there is attached to affairs but little true sense of guilt. There may be unhappy conditions and distressing circumstances, but the ability to respond to such conditions with commensurate pain is lacking; there is little mental reaction to the processes of karmic retribution. This should be borne in mind. The Aryan race is now, however, so developed mentally and on a large scale that karma is truly horrible and agonising and can express itself through world conditions. At the same time, the present widespread distress indicates the extent and success of human unfoldment and is a most hopeful and promising sign. In this idea, you have the clue as to why the good, the holy and the saintly servers of the race carry—in this world cycle—such a heavy load of karmic ill.

(EH 292) It is consequently quite impossible in the scope of this treatise to deal more fully with this subject of karma as it produces the many types of human ills, including disease—only one of its manifestations. The theme is too vast, too complicated and too widely diffusing in its effect. All that one can do is to posit the fact that past actions and reactions have established in previous lives such a karmic rhythm that today all the aspects of the lower nature are involved; and among the commonest and most ordinary effects, and one in which the great Law of Retribution takes effect, is that of disease. This is a point which healers and metaphysicians, so-called, should most carefully consider.

2. THE SEVEN RAY CAUSES OF KARMA

These carry the cause of all human difficulties, including ill health and disease—individual, national and racial—still further back to the very origin of creation itself. Karma demonstrates in those streams of energy and of primordial substance which pour into and through the created world, including the lower three worlds where work the lunar pitris and the elemental essences of all forms. This primordial karma (if I may so call it) is contributory to the existence of disease. We are told in the ancient books, to which the Masters have access, that the world is constructed of substance which is already tainted with the karma of a previous solar system.

It will be apparent to you that these streams of force, emanating from the Lords of the Seven Rays, are coloured, therefore, and "tainted"—if I may use such a word—by the limitations of these same great Beings; They are Gods, from our point of view, but in reality, Gods in the making, even though much nearer solar divinity than the most advanced human being is near to planetary divinity. They are the "imperfect Gods" spoken of in The Secret Doctrine [Page 293] and are the planetary Logoi of the sacred and non-sacred planets. If the great informing Lives of the planets within our solar system are imperfect, the effect of this imperfection must inevitably affect Their planetary creations, Their bodies of manifestation, and thus introduce a karmic condition over which the individual human being has absolutely no control, but within which he moves and which he shares. It is obviously impossible for me to elucidate this theme. All I can do or am permitted to do is to give you seven stanzas from one of the most ancient volumes in the world; it deals with the seven ray causes of imperfections in our planetary manifestations. To these should be added (if it were only possible) the stanzas which convey the significance of the defects emerging from astrological conditions and producing effects of a planetary nature and involving, therefore, the horoscope of our particular planetary Logos. But these are far too abstruse, elaborate and far-reaching in their theme, and can be studied and considered only when humanity has reached such a stage of intuitive development that men can "appreciate causes and effects as whole processes and can see both the beginning and the end in one flash of time in space." In these words the Master Serapis once summed up the matter when endeavouring to train a group of initiated disciples in this mode of approaching vast subjects.

The "Book of Karma" has in it the following stanzas, and these can serve as an introduction to those dealing with the Seven Ray causes of inharmony and disease. To the intuitive aspirant some meaning will emerge, but he must ever bear in mind that all that I am attempting to do is to put into words—unsatisfactory and quite inadequate—stanzas concerning the conditioning factors in the equipment of those great Beings Whose life force (which we call energy) creates all that is, colours and shapes all [Page 294] manifestations within the worlds, and adds its quota of force to the equipment of every single human being. Every man appropriates this energy to the measure of his need, and his need is the sign of his development. The stanzas I have selected are from The Book of Imperfections. Part Fourteen:

"The seven imperfections issued forth and tainted substance from the highest sphere unto the lowest. The seven perfections followed next, and the two—that which is whole and sound and that which is known as detail and unwholesome in an awful sense—met upon the plane of physical life. (The etheric plane.—A.A.B.)

And there they fought, swinging into the conflict all that they were and had, all that was seen and all that was unseen within the triple ring. (The three lower worlds.—A.A.B.)

The seven imperfections entered the seven races of men, each in their own place; they coloured the seven points within each race. (The seven planetary centres, transmitting imperfect energy.—A.A.B.)

The seven perfections hovered o'er each race, over each man within each race and over each point within each man.

And thus the conflict grew from the outermost to the innermost, from the greatest One to the littlest ones. Seven the imperfections. Seven the perfect wholes; seven the ways to oust the dark of imperfection and demonstrate the clear cold light, the white electric light of perfect wholeness."

All that you can gain from the above, my brother, is a concept of agelong conflict, of seven great energies which manifest as dualities and which produce when anchored within one body (whether that of a planet, a man or an [Page 295] atom) an area or cycle of distress, as it is called; this distress produces the evolutionary urge and is itself the cause of manifestation, whilst its effect (which is karma) is the liberation ultimately of the perfect and the good. These things are not easy to comprehend. It must be remembered that the seven imperfections are related to the sevenfold nature of the One in Whom we live and move and have our being, and that these seven imperfect energies hold within themselves the perfect will-to-good, more potent in the long run than the will-to-harm.

Harmlessness is the major agent for the offsetting of karma

These energies pour through the seven centres of the planetary body and are—as far as we are concerned—the seven ray energies. In relation to the will-to-harm which can and does demonstrate as disease in all the four kingdoms in nature, you have the reason why I instituted, among the esoteric students for whom I have made myself responsible, the development of harmlessness. It is the major agent for the offsetting of karma. I will here give you Law IX. and thus complete a group of laws which, when followed, will be found essential to the curing of disease and the maintenance of health.

(EH 295) LAW IX

Perfection calls imperfection to the surface. Good drives evil always from the form of man in time and space. The method used by the Perfect One and that employed by Good is harmlessness. This is not negative but perfect poise, a completed point of view and divine understanding.

You will have noticed that what I have said in this connection removes the whole subject of disease into a distant world of origins—a world into which man is as yet unable to penetrate. It is for this reason that I have devoted so much time to the consideration of the causes of disease; more than half of what I have to say is to be [Page 296] found in this first part of our discussion. We have nearly concluded this, and face what many will regard as the more useful and practical part of the teaching anent this subject. It has never been my intention to deal with the pathology of disease or the symptoms of the many forms of ill health which ravage mankind. I seek mainly to lay the stress upon the subjective reasons for the majority of ills which attack the human frame. My purpose is, however, sound. The overemphasis which people put upon disease is bewildering to the soul, for it places the transient, constantly changing form-nature in a position of undue prominence, whereas—from the angle of the soul—the vicissitudes of the body are only of importance just in so far as they contribute to the enrichment of soul experience.

The factor that is of importance is the causes, initiated by man from life to life; these work out in the appearance of disease, in the emergence of some disastrous consequence in circumstance and in event, and in the general conditioning of some particular incarnation. It is with these causes that man must learn to deal, to recognise them, and to trace the conditioning energy to the appropriate effect, dealing primarily then with the task of negating the cause by the opposition of a trained will. Karma is not an inevitable, inescapable and dire happening. It can be offset; but this offsetting, particularly where disease is concerned, will include four lines of activity:

1.Determining the nature of the cause and the area in consciousness where it originated.

2. Developing those qualities which are the polar opposite of the effective cause.

3. Practising harmlessness so as to arrest the expression of the cause and to prevent any further implementing of the unfortunate condition.

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4. Taking the necessary physical steps which will produce the conditions which the soul desires. These steps will include:

a. A mental acquiescence and an acceptance of the fact of the effect—in the case which we are considering in relation to karma—disease.

b. Wise action along the lines of orthodox medical procedure.

c. The assistance of a healing group or a healer for aid in inner spiritual healing.

d. Clear vision as to the outcome. This may lead to preparation for a more useful physical plane life or preparation for the great transition called death.

But behind all wise thinking and wise activity must be the acceptance of the existence of certain general conditions which work out as physical ill health during this world cycle, and not only for the human kingdom but also for the three sub-human kingdoms. The Law of Imperfection exists because the Great Realities (to be found in all the phenomenal world) are likewise in process of development and of evolutionary unfoldment. Therefore, until They, as spiritual Beings, have developed "sublime control"—as it is called—over the substance of Their phenomenal forms, those forms will fall short of divine perfection. Disease is only a form of transient imperfection, and death is just a method for refocussing energy, prior to a forward moving activity, leading steadily and always towards betterment.

The comprehension of the seven stanzas which I now propose to give you will lead eventually to the isolation of the seven psychological causes of disease, (the seven karmic causes of disease) inherent in the substance of all forms in this world cycle, because all forms are infused with the life energy of the "imperfect Gods." [Page 298] The seven Spirits, we are told in the Scriptures of the world, are "before the Throne of God"; this signifies that They are not yet in a position to mount the Throne, symbolically speaking, owing to the fact that They have not yet achieved complete divine expression. These Lords of the Seven Rays are greater and more advanced in the spiritual scale than are those great Lives who form the Council of the Lord of the World in Shamballa. They are the Representatives of the seven ray Energies Who inform the seven sacred planets but are not yet as divinely developed as They are. The problem of humanity in respect to imperfection is complicated, not only by the fact that the seven informing vitalising Energies are "tainted with imperfection," but also by the fact that the Lord of the World is Himself, from the angle of a Solar Logos for instance, far from perfect; this is the reason why our planet, the Earth, is not a sacred planet. We are told that Sanat Kumara is the divine prisoner of this planet, held here until the "last weary pilgrim has found his way home." This is His heavy karma even whilst it is an expression of His desire and of His joy; the "weary pilgrims" are the atoms (human or otherwise) in His body, and they are tainted with imperfection because of His imperfections; their complete "healing" will set the term for His release.

Bear in mind, therefore, that the stanzas—seven in number—now to be given, indicate the quality of the descending energies and the taints which these energies carry and convey to all forms which are vitalised by the life of our planetary Logos.

The Seven Ray (karmic) Causes of Inharmony and Disease

I. "The Great One set Himself to follow by Himself alone His chosen path. He brooked no interference. He hardened in His courses. From plane [Page 299] to plane, this hardening proceeded; it grew and stiffened. His will was set, and crystal-like, brilliant, brittle and hard. The power to crystallise was His. He brought not will-to-live but will-to-die. Death was His gift to life. Infusion and diffusion pleased Him not. He loved and sought abstraction."

As far as we can understand the significance of this stanza in relation to our theme of disease, the imperfection of this divine energy produces a peculiar attitude which expresses itself in the power to crystallise, to harden, to bring about attrition and cause the great abstracting process which we call death. Other results are the many crystallising processes going on in the physical form, all atrophying processes, and old age.

II. "The Great One poured His life throughout all parts and every aspect of manifestation. From the centre to the periphery and from the periphery to the centre He rushed, carrying abundance of life, energising all forms of Himself, producing excess of movement, endless extension, abundant growth and undue haste. He knew not what He wanted because He wanted all, desired all, attracted all and gave to all too much."

The imperfection of this great energy with its building, vitalising and cohering potency, was and is the power to overstimulate, to produce accretion, to pile together, to build too many forms, to attract too many atoms and to bring about those conditions which lead to what has been called (esoterically) "the suffocation of the life"—another form of dying, but dying this time as a result of excessive vitality, affecting the blood stream, producing building within the forms already built, (cholesterol and fatty deposits?) and frequently creating an [Page 300] etheric vehicle which is too potent for the outer exoteric physical form. Other results are, for instance, the appearance of tumors, of cancers, of growths, and the overdevelopment of bodily aspects, overlarge organs and supernumerary bodily parts.

III. "The Great One gathered here and there. He chose and He rejected. This power He refused and this power He accepted. He had no purpose linked to the six purposes of His six Brothers. He acquired a form and liked it not; threw it away and chose another. He had no settled point or plan but lived in glamour and liked it well. He smothered both the good and the bad, though using both. Excess in one direction could be seen and starvation in another. Both these extremes governed His choice of living substance, He threw together those that suited not each other, then saw the end was sorrow and deceit. Patterns He made, but purpose suited not. He gave up in despair."

The main effect of this imperfect "maneuvering" and manipulation, as it has been called, is largely astral in nature, producing consequent physical ill health and the undesirable effects which we have already studied in this treatise. It is because this third ray energy is the energy of substance itself that its imperfections demonstrate profusely in the human tendency to disease. Glamour results from the excessive use of this third ray energy for selfish and personal ends and manifests primarily upon the sixth or astral plane. As a result of this manipulation of desire, and the wild maneuvering for its satisfaction along material lines, you have such diseases as the gastric and intestinal disorders and the various stomach troubles which devastate [Page 301] civilised humanity—far more than the savage races. Certain brain disorders also are effects, and low vitality.

IV. "The Great One fought and entered into combat. All that He met appeared to Him a subject for display of power. Within the fourth He found a field of battle and settled down to fight. He saw the right and knew the wrong and vibrated between the two, fighting first one and then the other, but missing all the time that midway point where battle is not known. There harmony, ease, rest and peaceful silence will be found. He weakened all the forms which used His strength and power. Yet all the time He sought for beauty; searched for loveliness; and yearned for peace. Despair overtook Him in His courses, and with despair the will-to-live could not survive. Yet all the time the loveliness was there."

Here we have a strong indication as to the reason why humanity (the fourth kingdom in nature) succumbs with such rapidity and such ease to disease. The conflicts to which humanity is so constantly summoned, both in group form and as individuals, lead—until understood and used as a means to triumph and progress—to a condition of constant devitalisation. Where this is present, resistance to disease fades out and practically all forms of ill health and bodily ills become possible. Diffusion of energy leads to a constant lessening of this resistance. As a result you have debility, quick and bad reaction to the disease indigenous in the planet itself, and a rapid taking on of infections and of contagious diseases. It is this energy which lies behind what we call epidemics, and influenza is one of its main expressions.

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V. "The Great One arose in His wrath and separated Himself. He swept aside the great dualities and saw primarily the field of multiplicity. He produced cleavage on every hand. He wrought with potent thought for separative action. He established barriers with joy. He brooked no understanding; He knew no unity, for He was cold, austere, ascetic and forever cruel. He stood between the tender, loving centre of all lives and the outer court of writhing, living men. Yet He stood not at the midway point, and naught He did sufficed to heal the breach. He widened all cleavages, erected barriers, and sought to make still wider gaps."

It has been most difficult to describe the nature of the imperfection of the energy of the Lord of the fifth ray. In the activity of this energy which demonstrates primarily upon the fifth or mental plane will be found eventually the source of many psychological disorders and mental trouble. Cleavage is the outstanding characteristic—cleavage within the individual or between the individual and his group, rendering him anti-social. I have dealt with this in an earlier part of this treatise and need not further enlarge upon the difficulties here (In Esoteric Psychology, Vol. II of A Treatise on the Seven Rays). Other results are certain forms of insanities, brain lesions and those gaps in the relation of the physical body to the subtle bodies which show as imbecilities and psychological troubles. Another form of disease, emerging as a result of this fifth ray force is migraine, which is caused by a lack of relationship between the energy around the pineal gland and that around the pituitary body.

VI. "The Great One loved Himself in others and in all forms. On every hand, He saw objects of His [Page 303] devotion and ever they proved to be Himself. Into these others He ever poured Himself, asking response and never getting it. Surely and with certainty the outlines of the forms so loved were lost, grew dim and disappeared. The objects of His love slowly faded out. Only a world of shadows, of mist and fog remain. And as He looked upon Himself, He said: Lord of Glamour, that am I, and the Angel of Bewilderment. Naught is clear to me. I love yet all seems wrong! I know that love is right and the spirit of the universe. What then is wrong?"

Curiously enough, it is the potency of this sixth ray force (as it feeds desire) which is responsible for much of the ills and diseases of humanity which are based upon the misuse of the mission and function of sex. Desire, bewilderment, weakness, perversions and the one-pointed development of sexual and other satisfactions grow out of the misuse of this energy. The bewilderment growing out of desire leads to a violently demanded satisfaction and the taking of those steps—some right and some wrong—which lead to satisfaction. The results cover a wide field, all the way from sadistic cruelty and lust to those marriages which are based on physical desire and to those conditions which lead to the many forms of sexual disease. A clue to this whole world-wide problem lies in the words of an ancient writing which says that "the imperfection of the Lord of the Sixth Ray opened the door to an erroneous marriage between the poles."

VII. "The Great One gathered to Himself His forces and affirmed His intention to create. He created that which is outer and can be seen. He saw His creations and liked them not and so withdrew His attention; then the creations He had made died [Page 304] and disappeared. He had no lasting success and saw naught but failure as He travelled on the outer path of life. He comprehended not the need of forms. To some He gave an over-plus of life, to some too little; and so both kinds died and failed to show the beauty of the Lord who gave them life but failed to give them understanding. He knew not then that love sustains."

The effects of this ray force are most peculiar and will be a great deal more prevalent than heretofore, as this ray is now coming into power. It is this energy which is largely responsible for infections and contagious diseases. The keynote of the work of the seventh ray is to bring together life and matter upon the physical plane. This, however, when viewed from the angle of imperfection, is a bringing together (if you can understand the implications) of Life, the lives and the general livingness of the creative process. This is symbolised by the promiscuity and the endless moving interplay of all life within all lives. The result is therefore the activity of all germs and bacteria within the medium which will best nurture them.

These are abstruse and difficult concepts, but they should be pondered upon, and deep reflection will lead to understanding. All disease and ill health are the result of the activity or the inactivity of one or other of the seven types of energy as they play upon the human body. All physical ills emerge out of the impact of these imperfect energies as they make their impact upon, enter into and pass through the centres in the body. All depends upon the condition of the seven centres in the human body; through these the impersonal energies play, carrying life, disease or death, stimulating the imperfections in the body or bringing healing to the body. All depends, as far as the human being is [Page 305] concerned, upon the condition of the physical body, the age of the soul and the karmic possibilities.

I would ask you not to misinterpret the significance of the word "imperfection" which I have used so constantly in relation to the great Beings Who express a divinity unattainable by humanity at any time upon this particular planet. You must bear in mind that this solar system is the second, and that in the first solar system the emphasis was laid upon intelligent materiality; the goal of the highest initiate was to attain complete control over matter, to unfold the mind principle and to evidence a definite materialism. In these so distant aeons that marked attainment, whereas in this solar system it marks defeat for humanity. This system, including all the planets along with our Earth, has a different goal, and the second divine aspect, that of love, has to be manifested, and manifested through the medium of matter impregnated with the qualities developed in system one. What was perfection at that time is not so now. Therefore, the Great Beings which are the sumtotal of all that is, are working through and in substance, which is already tinged or tainted with that which must be left behind and subjected to no further unfoldment.

These are the imperfections which we are considering—the seven aspects of intelligent materiality; it is here that disease has its seat and expression. We are told that the physical body is not a principle; in the last solar system it was. In this, the principles are different and it is in the clash between what is and what will be (what wills-to-be) that we have, upon the physical plane, the causes of disease and death. Ponder on these matters and bear in mind that you must see the picture upon a large scale, as large a scale as possible, if there is to be a true understanding of some of the causes of physical ills and disease.

(EH 309) On the Dual Cause of Congestion.

Let me make one or two concise statements and then explain. First, subjective condition alone cannot cause an outer congestion. The soul has arranged to express itself through the medium of a body which has certain predispositions.

Second, the subjective is a causative factor when in collaboration with the inherited tendencies of the physical body; therefore, all congestion cannot be avoided, for the subjective life determines the condition and the physical body is predisposed to certain diseases. This is the will of the soul. Might I point out that at this stage of human evolution, no subjective conditions are ever right?

Third, an outer condition alone cannot be a causative factor. If I am right in my major premises (and this the new and coming science will prove), then the observations of the medical world will need to be readjusted to the facts. The causative factor exists in the meeting of the inner and the outer existing factors.

Let me make the matter a little clearer, for confusion may be caused by the idea that disease is the result of two causes—an inner cause and an outer cause. The subjective [Page 310] situation is the initiating cause. Some psychological factor, leading to a wrong use of energy, sets in motion those inner tendencies which find their way out, as vital determining factors, on to the physical plane. There they come into contact with the physical body or expression which has certain predispositions, certain inherited weaknesses, certain glandular deficiencies—all of which were part of the needed equipment whereby the soul determined that certain needed lessons should he mastered. The relation established between the outer and the inner forces is the basic cause (expressing itself in two causes) which produces some form of disease. It is again the negative and the positive aspects brought into a relation which produces a third factor: the manifestation of some form of disease.

(EH 310) If you speak of perfect physical conditions, I know of no such conditions or of any physical body or physical environment to which such a term could be applied. There must be both the inner psychological situation and cause, which is the subjective reality (on a tiny scale), and the outer physical condition, manifesting as a weakness or as imperfections; these, in their turn, are a tendency from a previous life, a predisposition, an hereditary lesion or a latent difficulty, based on earlier life interests or malpractice. Bring these two major determining factors together and—under the law—you will inevitably have some visible manifestation of physical disease or difficulty; this can be serious or relatively unimportant; it can be dangerous to life or capable of providing only temporary discomfort. No outer condition alone is adequate to produce disease, (how about asbestos or other environmental poisonings such as radiation poisonings?) but the difficulty is that modern medicine does not yet permit the hypothesis of hidden cause except those superficial ones such as, for instance, that worry and intense anxiety can aggravate existing heart trouble. It does not yet permit of those factors which trace back to an earlier life. In the case of contagious [Page 311] diseases, the inner cause is of group origin, and has therefore an outer group effect and is an expression of group karma. The difficulty of the matter is consequently great.

There must be, as you perceive, two existing factors, and these, when related and stimulated, produce the appearance of disease. It should be remembered that the question of the soul's choosing of a body and the type of vehicle wherein certain types of lessons can be learned and certain educative experiences mastered, is a little-understood theme. In connection with this, I would remind you that disease is often a mode of clearance and ultimately beneficent in its effects. It is the working out into manifestation of an inner undesirable factor, and when the inner and the outer causes are brought out into the clear light of day they can be handled, understood and often dissipated and ended through the tribulation of disease and suffering. But this is a hard saying.

(EH 311) On Certain Types of Disease.

Arthritis and diabetes are both diseases which have their origin in the astral body, but if I might put it so inadequately, arthritis is primarily more objective than diabetes, being the result of the satisfaction of physical desire as it expresses itself through food, either in this life or the previous one. There would be little or no arthritis if the race ate with correctness and understood the proper food values and effects. Diabetes is more definitely the result of wrong inner desires, and is not so definitely the result of wrong outer desires. These may originate in this life, as I have said above, or be inherited from a previous existence. In this latter case, the incarnating soul chooses a family in which to be born, which will endow it with a body having a tendency or a natural predisposition to this disease.

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There lies here a vast field of investigation; isolation must be made of the types which easily fall a prey to certain group diseases.

Syphilis and arthritis fall into the category of diseases which are largely based upon the satisfaction of physical desire. Cancer and diabetes are more definitely in the class of diseases which are connected with inner emotional desires and the violent suppressed wish-life of many. The infectious diseases, such as measles and scarlet fever, smallpox or cholera are, curiously enough, definitely group diseases and are definitely allied with the mental nature. This will surprise you but so it is.

A student with some insight into occult causes might suppose that when people are changing their focus of attention from the physical nature to the emotional, or from the emotional to the mental, that they become liable to acquire the ancient diseases, such as syphilis and cancer, which the Lemurians acquired. This is not so.

People aquire these diseases through the misuse of certain God-given powers and not because they made a shift from one plane of consciousness to another

I would remind you that people do not incur these diseases because they made a shift in their consciousness, but through misuse of certain God-given powers. The shift in awareness and the disease are not remotely related to each other. I would remind you, as well, that today people are a blend of the three states of energy which we call physical, emotional and mental, which are the Lemurian, the Atlantean and the Aryan states of consciousness. Scarcely anyone today is a pure type, i.e., predominantly one or the other. They are usually a mixture of all three. You will find it difficult to find a person or a patient "changing his focus of attention from physical to emotional." He will be either emotional or mental, and at brief times, and from a purely physiological standpoint, physical. The clearest lines of demarcation are to be seen in the case of disciples who are definitely and consciously endeavouring to [Page 313] shift their focus of attention on to the mental plane. Nevertheless, they live predominantly in a region which we call kama-manasic, which means both astral and mental. It is an intermediate level of consciousness. Only broad generalisations are therefore possible. Such a generalisation is that syphilitic conditions are more generally physical in their origin than cancer. Clear lines of demarcation are not possible, and you must always remember that certain diseases may work out in a particular incarnation which have their origin in a very distant past; the seeds of the condition have lain dormant in the so-called permanent atom for ages. They may not be rooted in the tenor or quality of the present life at all. Suddenly they spring to life and influence the present incarnation, and incidentally, proffer opportunity for release.

On Fever.

Fever is simply indication of trouble and is a basic way of purification and of elimination. It is an indicator and not a disease in itself. Ponder on this, and apply it on all planes, for physical plane fever has its astral and mental counterparts. It is overexcessive energy which burns up and, in burning, relieves and cures (either through the subjugation of the germ or group of energies which caused it or by the releasing power of death). Where possible, and when the physical body is strong enough to stand the strain, it is well to let the fever have its way for a time, for it is nature's cure of certain undesirable conditions. Fevers not only give warning of the presence of that which causes distress, but have in themselves definite therapeutic value. But careful watching and balancing will be required—balancing against the energies of the body. Whilst the fever is rampant, the body is rendered relatively futile, and its normal activities are affected. As to the cure and the correct [Page 314] treatment of fevers, much is known by the orthodox medical profession, and this knowledge will suffice until such time as the causes of fevers are better understood and physicians can work with the cause and not with the effect.

Over-emotionalism is an astral correspondence of physical fever and indicates a rampant germ of desire which must be dealt with before the fever can subside. An overactive mind (mental fever) which is ill-regulated, very busy but futile in accomplishment, is the mental correspondence.

On the Cure of Cancer.

In all disease of malignant nature, there is a vital core or a living spot of energy which is absorbing, slowly or quickly, as the case may be, the life force in the man. In the early stages of such a disease as cancer, the vital core is not found until the malignant condition is established so potently that it is exceedingly difficult to do anything helpful. Yet the cure is only possible in these early developments and then the cure can be effected, but only again if the will of the patient is invoked. Little can be done in cancer cases unless there is the intelligent cooperation of the one to be healed, for the only method (which I may later elaborate) is to blend the directed will of the patient and of the healing group together into one functioning unit of force. When this has been done, then the invoked and concentrated energy will follow thought, under the ancient law, and so stimulate the area surrounding the cancer (that is, the healthy tissue) that the absorption of the weakened, diseased tissue by the stronger tissue can take place. If the energy is directed to the cancer itself, the cancerous condition will be stimulated and the trouble many times increased. The curing of cancer in the early stages falls therefore into two parts:

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1. The stimulating of the healthy tissue.

2. The building in of new tissue to replace the diseased tissue which is being gradually absorbed and driven out.

Cancer always makes its appearance before there is transmutation of the emotional force, for the reason that there are few disciples (and therefore still fewer of the ordinary and majority of people) who have so transmuted emotion. This condition of freedom from emotion is so seldom to be found that—at this stage of the world's history—it may be said that it does not exist.

No one who is an integrated and actively functioning person is ever as prone to such a disease as cancer, or any disease, as is the emotional type; he is far more prone to heart trouble. A full active life prevents such a disease as cancer, but not always. As the forces of life run more slowly, as old age creeps on, cancer often appears, proving the truth of my primary contention. In days such as these, wherein cancer is the second great agent of destruction and mortality (and if I am right that cancer is a planetary disease), then almost anyone is liable to it. Fear is the great predisposing factor. Inertia and emotionalism are, likewise.

(EH 317) Dementia praecox comes under the first and the fourth groupings (see list below) and is a blend, usually, of the factors descriptive of both. It is inherited in every case and, if not apparently physically so, is then based on inherited astral conditions, which in their turn aid in determining the physical condition. It is syphilitic in origin (often carried over from another life) and is, in this particular life, quite incurable.

(EH 316) On Dementia Praecox.

What is dementia praecox? Does the phenomenon evidence a family group tradition? Is there any clue in the fact that it first manifests itself in early adolescence? Is the general practitioner correct in placing it in the category of hopeless cases? These and similar questions are constantly asked by students and practitioners of healing.

These forms of physical diseases which come under the general head of insanities are far more abstruse than is generally [Page 316] realised. From the standpoint of the esotericist, they fall into the following relatively simple categories:

1. Those where the difficulty is due to the breaking down of the brain tissue. Far more of these are definitely syphilitic in origin than is generally admitted, and I would remind you that, occultly speaking, that would naturally be the case, for the physical sex organs are a lower correspondence of the negative-positive relation existing in the brain between the two head centres and the pituitary and pineal glands.

2. Those where the difficulty is due to the overstimulation of the brain cells by some forms of energy which overbalance other forms and produce certain serious forms of insanity.

3. Those where there is no real physical difficulty, no lesions or diseased tissues, but simply a loose connection between the etheric body and the dense physical vehicle. Then obsession or possession can occur. Such cases are frequently (I might say, usually) regarded by the orthodox psychiatrist and medical man as forms of insanity; yet they are not truly so.

If the afflicted person can be put again "in possession of himself" by some understanding psychologist, and this is entirely possible, then the trouble is ended. There is a pronounced tendency among the most forward-looking psychologists today, to handle these cases on the hypothesis which I have posited, and that is a definite improvement.

4. Those wherein certain hereditary forms of mental imbalance occur. These forms of imbalance are caused by happenings in other lives and are in the nature of punishment or retributive karma. To bring this about, the soul deliberately chooses for a physical vehicle that form which will have in it certain inherited taints, driven [Page 317] thereto by the Lords of Karma when the soul is unable to grip its vehicle—as is the case in the unevolved; or with purpose and intent, when the body can be under soul direction because highly evolved. I am not listing these different forms of insanity or imbalance under the various headings, as the theme is too complicated, and often there are several predisposing factors, and often only indications of trouble which may never come to anything serious. I am only giving the categories, leaving to the research scholar the task of eventually listing symptoms and assigning due cause, after much experimental work. That time is only just arriving.

5. Those in which the mind is unduly fixed and static and controls the brain so unreasonably that there seems only one point of view, one attitude to life, and no fluidity and capability of adjustment. Such individuals may suffer, for instance, from what is called idée fixe, or they may be completely the victim of some obsessing mental thought. Such mental obsessions can range all the way from a mild fanaticism to religious mania, with its accompanying characteristics of sadism, ruthlessness and general morbidity.

(EH 317) Dementia praecox comes under the first and the fourth groupings and is a blend, usually, of the factors descriptive of both. It is inherited in every case and, if not apparently physically so, is then based on inherited astral conditions, which in their turn aid in determining the physical condition. It is syphilitic in origin (often carried over from another life) and is, in this particular life, quite incurable.

Its sexual basis is demonstrated by the fact that it manifests itself in early adolescence. The patient can, however, be greatly helped, in the early stages, if the symptoms are duly recognised and his thought life directed, and the [Page 318] dynamic effectiveness of new interests is employed. A spiritual motivation and like interests can sometimes retard the development of the disease; where this is the case and the matter is handled from early life onwards, the worst climaxes can be obviated. To the extent that the patient intelligently tries to help himself, and is protected also by the intelligent care of the physician, he can offset the trouble a great deal, and particularly as far as its repetition in another life is concerned.

Many of these problems are intrinsically tied up with the past, and until the laws which govern rebirth are given to the world it is difficult for me even to explain the processes governing physical inheritance, karmic results, and also what is called retributive karma. The recognition of the subtler forms of disease, and the aid of the psychologist in collaboration with orthodox medicine (which undoubtedly has its place, as, for instance, in the administration of glandular correctives), plus right hygienic handling from childhood onward, will accomplish much and gradually stamp out the mental and brain diseases which are today so numerous and so distressing.

(EH 347) The sumtotal of energy remains the same for as long as a planet persists, with its forms and life expression. It is part of the great storehouse of energy. It is the use and the effect of this energy, as it is appropriated by a form or forms of some kind, which we note as it is attracted from its own place to a place where normally it would not be functioning. There it creates situations and produces difficulties which are closely connected with a man's karma and destiny. There is a great abstracting energy which we call Death, whose influence at a given time proves more potent than the united influences of the body atoms and cells. It produces the tendency to withdraw and finally to abstract the soul energy which avails itself of these potencies in the process of discarding a vehicle on some plane or another. It might be said that the seeds of death (the germ of death) are latent in the planet and in the forms. [Page 348] When powerful enough to be recognised, we call them germs, but this connotes a definite stage of almost tangible proof. When unduly potent, they produce acute disease and consequent death; when more feeble in effect, we call them illness and note their purificatory effect. These contaminations (as they can be called, though it is by no means a good name) are only such when that aggregate of energies which we call a man is brought in contact with these contaminating influences or types of ancient energies, and the reaction or the response is, from the angle of the comfort of the physical body, bad.

(EH 349) On Karma.

I have already suggested to you that the entire question of karma is as yet imperfectly comprehended. A great Law of Cause and Effect exists, but one particular aspect of it has never been emphasised, and the knowledge of humanity on the subject of karma is very elementary. Karma has always been interpreted in terms of disaster, and consequences that are painful, of error, of penalty, and of evil happenings, both for the individual and for the group. Yet, such is the beauty of human nature, and much that is done is of such a fine quality and so selfless and so happily oriented, that the evil is frequently offset by the good. There is everywhere, little as it may be realised, an abundance of good karma of a potency (under the same Law) equal to that which is regarded as bad. Of this, small mention is ever made. This good karma brings into activity forces which may work out as healing energies in any specific case. Upon these energies for good, which have been earned and are operating, the healer can always count. This is my first point. Ponder upon it.

Karma is a determining factor, but unless a healer is an advanced initiate and so able to work effectively and intelligently on the causal levels whereon souls dwell, it is impossible for him to decide whether any specific case will yield to healing treatment or not. Therefore, the healer or practising disciple assumes in his mind the possibility of cure (which may be possible or not) and of the patient's good karma, and proceeds to apply all possible aid. This is my second point.

My third point is to suggest to you and to all engaged in the healing art that much of the so-called disaster, involved in disease and in death (particularly the latter) is to be found in a wrong attitude toward death, and to an [Page 350] overestimation of the beneficence of form life. The release of a soul through disease and death is not necessarily an unhappy occurrence. A new and better attitude to the phenomenon of death is essential, is possible and near. Upon this I need not here enlarge. But I do seek to give you a new slant on the subject of sickness and of death.

Will you be astonished also if I state that under the Law it is quite possible to "interfere with karma"? The great Laws can be transcended and frequently have been in the past, and increasingly will be in the future. The Law of Gravitation is frequently offset and daily transcended when an aeroplane is in flight. The energy of faith can set in motion superior energies which can negate or retard disease. The whole subject of faith, and its vital significance and potency, is as little understood as is the Law of Karma. This is a tremendous subject, and I cannot further enlarge upon it. But I have said enough to offer you food for thought.

As regards the lengthening of the span of life during the past century of scientific attainment, I would point out that true techniques and the possibilities of organised soul action are always parodied and falsely demonstrated on the physical plane by the earlier scientific activities which are right in motive but which are only a symbol, on the outer sphere of life, of coming and usually future soul action. The life span will eventually be shortened or lengthened at will by souls who consciously serve, and use the mechanism of the body as the instrument whereby the Plan is served. Frequently, today, lives are preserved in form—both in old age and in infancy—that could be well permitted liberation. They serve no useful purpose and cause much pain and suffering to forms which nature (left to herself) would not long use, and would extinguish. Note that word. Through our overemphasis on the value of form [Page 351] life, and through the universal fear of death—that great transition which we must all face—and through our uncertainty as to the fact of immortality, and also through our deep attachment to form, we arrest the natural processes and hold the life, which is struggling to be free, confined to bodies quite unfitted to the purposes of the soul. Misunderstand me not. I desire to say naught that could place a premium on suicide. But I do say, and I say with emphasis, that the Law of Karma is oft set aside when forms are preserved in coherent expression which should be discarded, for they serve no useful purpose. This preservation is, in the majority of cases, enforced by the subject's group and not by the subject himself—frequently an unconscious invalid, an old person whose response apparatus of contact and response is imperfect, or a baby who is not normal. These cases constitute definite instances of an offsetting of the Law of Karma.

The soul, through alignment, enters into a right use of time; or rather the brain, which is the only time-conscious factor in man, is no longer the dominant attribute; the mind, as the agent of the soul (whose consciousness is inclusive of the past, present, and the future), sees life and experience as it truly is. Death, therefore, is referred to as an episode, and as a transitional point in a vast series of transitions. When this attitude of the soul is grasped, our entire technique of living, and incidentally of dying, is utterly altered.

In conclusion, however, and in apparent but no real negation of all that I have said above, let me repeat that the healer will give of his best to the one he seeks to heal. Having no clairvoyant power in the majority of cases, and being time-conscious and under the influence of karma, he will do his utmost along the lines of his own training and in accordance with the instructions given in this treatise [Page 352] on healing. I suggest that you grasp that the objective before any healer at this time and at this given point in the evolutionary unfoldment of the race is the need, when so asked, to aid in the bringing about of health to the body and its sustained experience in life. You need also to realise that much that is believed, accepted and taught by the metaphysicians today is based on wrong premises, such as the nature of matter, the time equation, the value of form existence, and the fear of death. Seek to eliminate these attitudes from your consciousness, and you will arrive at a truer perspective as to the healing art.

(EH 352) No request for real aid must ever be refused, however. A deaf ear must not be turned to trouble, either physical, mental or psychological. But I would call to your attention the fact that success in healing may not always mean release from disease and the so-called physical cure of the patient. It might simply involve, if physically successful, the postponement of the plan of the soul for the person. Success might mean the correction of wrong inner attitudes, of erroneous lines of thought, and at the same time leave the physical body as it was. It might mean the placing of the patient (through wise teaching and patience) en rapport with his soul and the consequent reorienting of the life to the eternal verities. It might consist in the proper preparation of the person for the tremendous purpose which we call Death, and thus bring about the relief of pain in this way.

(EH 359) 3. Then there is a type of healing which is brought about in two ways, and this is the true spiritual healing:

When the patient makes a sudden and frequently unexpected contact with his soul, and in which the soul energy is so great and so potent that it sweeps through the vehicles and definitely produces effects. Thus cures are brought about in some vehicle or another and frequently in the physical vehicle. The physical condition or disease retains, so oft, the undivided attention of the consciousness of the human being involved, and the soul pours through to the point of concentrated attention. In this thought lies, for many of you, a clear hint.

b. When the patient's evil physical karma is exhausted, and physical plane illness is not, at this particular time, his destiny. Then the healer can begin to bear upon the situation, if he is spiritual and full of wisdom, enough spiritual energy to ensure a cure.

(EH 381) Behind humanity lies a very ancient past, wherein so-called sins and errors, wrong-doing and wrong attitudes have piled up a very heavy karma which (fortunately for the race of men!) is being rapidly worked off at this time. The immense interest in disease which is displayed today, the focussing of all the resources of medical and surgical science on behalf of the fighting forces—(resources later to be mobilised in aid of the civilian populations of the devastated countries in both hemispheres)—the widespread research being carried on in our hospitals and centres of learning, and the rapid discoveries of science, plus a steady trend towards a much needed simplification, will before long bring about major changes in the approach to disease. These will lead to the eradication of many of the dreaded inherited diseases.

(EH 382) The new learning and the coming knowledge will arise as a result of an awakening intuition, of the presence upon earth of a very great number of advanced and developed souls, and the coming of the Hierarchy and Humanity into a closer relationship. The blending (slowly going forward) of the energies of those two planetary centres will bring about major changes and unfoldments, and this not only in the perceptive faculties of man but in the physical mechanism also. There will be a much greater resistance to the indigenous and inherited diseases and a real ability to resist infections; this will eliminate much pain and suffering. The reduction of the sum of human karma through the experience of this planetary war (1914-1945) will enable the souls seeking incarnation to create bodies free from tendencies to morbid developments. The Masters are entirely free from disease because they have entirely overcome the karma of the three worlds and are liberated.

The karma of tuberculosis, the syphilitic diseases and Cancer are due to the misuse of the energy of the three major rays

(EH 383) The ability—developed during the past fifty years—to cope with the planetary disease of tuberculosis will, when extended into the densely populated areas of the Orient and to districts suffering hitherto from inadequate medical attention, stamp it out altogether. The syphilitic diseases are already being brought under rapid control through the use of the newly discovered drugs, though these are regarded as amelioratives only by the Masters, and as superficial in time and space. Such diseases will be slowly and correctly stamped out in toto as humanity shifts its consciousness on to the mental plane and away from the field of astral and sexual desire with their reflex action upon [Page 383] the automatic and responsive physical body. The third great planetary disease, cancer, is as yet basically uncontrollable, and the relative simplicity of surgery seems at present the only mode of possible cure. The mode of preventing the occurrence of cancer and the nature of its cause are still unknown, and the entire field is largely speculative and still subject to infinite research and investigation. Many minor ailments, infections and a wide range of allied physical ills will eventually be found traceable to one or other of these three basic diseases; they, in their turn, are related to a definite misuse of the energy of the three major rays. It might be stated that:

1. The syphilitic diseases are due to the misuse of third ray energy, that of the creative, intelligent energy of substance itself.

2. Tuberculosis is the result of the misuse of the energy of the second ray.

4. Cancer is a mysterious and subtle reaction to the energy of the first ray, the will-to-live, which is one of the aspects of this ray. It works out, therefore, in an overactivity and growth of the body cells whose will-to-live becomes destructive to the organism in which they are to be found.

I have here only given you a hint, and one that is not of wide usefulness at this time. A great deal of occult research remains to be done by the medical profession along these lines, but this will only be possible when the Science of the Rays is better understood and when the evidence substantiating the presence of five basic energies in every human being (the energies of his five conditioning rays) can be ascertained; men will learn some day to determine with ease their ray type, and the rays which govern their three-fold personality.

(EH 385) It has generally been surmised that the main prerequisite to the art of healing is faith. But this is not so. Faith has little to do with it. Healing is dependent upon [Page 385] certain vital and basic factors into which faith enters not at all. The effort of the patient to achieve faith is frequently a great detriment to his freedom from the difficulties which lie between him and complete healing. When Christ so frequently emphasised faith (or rather that quality which is translated as faith in our Western Scriptures) He referred in reality to acceptance of law, to a recognition above all of karma, and to a knowledge of divine destiny. This, if grasped, will bring about a new attitude both to God and to circumstance. The prerequisites which I would like to emphasise might be enumerated as follows:

1. A recognition of the great Law of Cause and Effect, if possible. This is not always possible when dealing with the totally unenlightened.

2. Correct diagnosis of the disease by a competent physician, and later by a spiritual clairvoyant, when that capacity is developed by the initiate healer.

3. A belief in the law of immediate Karma. By that I mean an ability on the part of the patient or of the healer to know whether it is the destiny of the patient to be healed or else be helped to make the great transition.

4. A willingness to recognise that healing might be detrimental and basically undesirable from the standpoint of the soul. People are sometimes healed by the potency of the healer when it is not their destiny to resume active physical plane living.

5. The active cooperation of healer and patient—a cooperation based upon mutual understanding.

6A determined acquiescence on the part of the patient to accept whatever may be the demonstrated will of the soul. It might be called an expression of divine indifference.

7. An effort upon the part of both healer and patient to express complete harmlessness. The value of this will repay careful thought. This has basically a reference to the relation of both parties to their associates.

8. An effort on the part of the patient (unless too ill) to adjust and put right those aspects of the nature and those characteristics which might militate against the right spiritual perception. This is one of the meanings hidden in the phrase, the "work of restitution," though not the most important meaning.

9. The deliberate eliminating of qualities, lines of thought and of desires which could hinder the inflow of spiritual force—a force which might integrate the soul more closely with the body in the three worlds and inaugurate a renewed life-expression, or which might integrate the soul with its emanating source and initiate renewed life on soul levels. This, therefore, affects the relation of the patient to his soul.

10. The capacity of both healer and patient to integrate into the soul group with which they are subjectively affiliated, to integrate in other cases both personality and soul, and, if they are at a needed point of development, both to integrate more closely into the Master's ashramic group.

These ten requirements may appear simple but are not so by any means. Superficially, they may appear to deal with character and quality and capacity; fundamentally, they concern the relation of soul and body, and deal with integration or abstraction. The objective underlying them in any case is to set up an unbroken rapport between the healer [Page 387] or the healing group and the patient who is receiving the scientific attention of the healing agent—group or individual.

(EH 387) There are one or two things which I would like to make clear and which you must, in your turn, make clear to the patient.

1. Cure is not guaranteed. Patients must realise that continuance of life in the physical body is not the highest possible goal. It may be so if the service to be rendered is of real import, if obligations remain still to be carried out, and if other lessons must still be learned. Bodily existence is not, however, the summum bonum of existence. Freedom from the limitations of the physical body is of real beneficence. Patients must learn to recognise and accept the Law of Karma.

(EH 388) It will also be obvious to you that the word "restitution" concerns the high art of restoring to the patient that which he needs in order correctly to face life—life in a physical body and on the physical plane or the continuity of life on the other levels, unseen by the average man and regarded as problematical and intangible. Restitution may also involve the righting of wrongs by the patient, prior to receiving what he will regard as successful treatment, but it primarily concerns the effect of the healing group when it first establishes contact with the one to be healed. This must not be forgotten. Sometimes, when the patient's karma indicates it, the will-to-live must be restored to him; in other cases, the rejection of fear (fear of life or fear of death) must be induced, bringing with it the restoration of courage; the restoration of an affirmative attitude in all circumstances may be the quality needed, bringing with it the restitution of the willingness to take, with understanding and with joy, whatever the future may bring; it may also involve the restitution of harmonious relations with the patient's surroundings, with family and friends, and the consequent result of renewed correct adjustments, an uprising of a spirit of love and the negation of what may have been deep-seated wrong thinking.

(EH 388) It will be apparent to you, therefore, that the process of following a healing ritual is only one phase of the work to be done, and that the relation of healer and patient is basically an educational one; it must be an education tempered by the physical condition of the sick person. You will find, as you work along these lines, that it will be necessary to have short expositions of the work to be done, of the restitutions which the patient must be prepared to make in order to facilitate the inflow of the healing force. He must be induced to "clean the slate" (if I may use such a symbolic [Page 389] phrase) if the work of healing is to be successful under the Law of Karma.

(EH 391) This entire section with which we are now engaged, called The Basic Requirements, has reference in reality to the processes of dying, to the conditions of the material world or the three worlds of incarnated service. The restitution of the body to the general reservoir of substance, or to service in the outer world of daily physical living, the restoration of the soul to its source, the soul upon its own plane or—in reverse—to full responsibility within the body, are dealt with in this first point. The elimination of the life principle and the consciousness aspect is dealt with in the second point, and the theme is not that of character building, as some might surmise. I touched upon character and personal qualities in my opening remarks in this section because all true understanding of the basic principles of death and life is facilitated by right action, based on right thinking, which eventuates in right character building. I seek not, however, to enlarge upon these elementary prerequisites. The processes of integration as I seek to consider them here concern the integration of the soul into the threefold body, if karma so decides, or into the kingdom of souls, if karma decrees that what we call death lies ahead of the man.

(EH 405) Therefore the use of the term "immortality" infers timelessness and teaches that this timelessness exists for that which is not perishable or conditioned by time. This is a statement requiring careful consideration. Man reincarnates under no time urge. He incarnates under the demands of karmic liability, under the pull of that which he, as a soul, has initiated, and because of a sensed need to fulfill instituted obligations; he incarnates also from a sense of responsibility and to meet requirements which an earlier breaking of the laws governing right human relations have [Page 405] imposed upon him. When these requirements, soul necessities, experiences and responsibilities have all been met, he enters permanently "into the clear cold light of love and life" and no longer needs (as far as he himself is concerned the nursery stage of soul experience on earth. He is free from karmic impositions in the three worlds, but is still under the impulse of karmic necessity which exacts from him the last possible ounces of service that he is in a position to render to those still under the Law of Karmic Liability. You have, therefore, three aspects of the Law of Karma, as it affects the principle of rebirth:

1. The Law of Karmic Liability, governing life in the three worlds of human evolution, and which is ended altogether at the fourth initiation.

2. The Law of Karmic Necessity. This governs the life of the advanced disciple and the initiate from the time of the second initiation until a certain initiation higher than the fourth; these initiations enable him to pass on to the Way of the Higher Evolution.

3. The Law of Karmic Transformation, a mysterious phrase governing the processes undergone upon the Higher Way. These fit the initiate to pass off the cosmic physical plane altogether, and to function upon the cosmic mental plane. It is concerned with the release of those like Sanat Kumara, and His Associates in the Council Chamber at Shamballa, from the imposition of cosmic desire which demonstrates upon our cosmic physical plane as spiritual will. This should be to you an arresting thought. It will be obvious, however, that there is little that I can say upon this subject. The knowledge involved is not yet mine.

The understanding of certain esoteric truths depends on the karma of the student

(EH 421) d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.

(EH 431) You will note that I am here dealing with the theme of death as it makes its presence felt through disease or through old age. I am not referring to death as it comes through war or accident, through murder or through suicide. These causes of death, and other causes, come under a totally different directive process: they may not even involve the karma of a man or his individual destiny, as in the case of war. Then vast numbers of people are killed. This has nothing to do with the Law of Cause and Effect as a factor in the soul career of any individual. It is not an act of restitution, planned by a particular soul as it works out its individual destiny. Death, through the destructive processes of war, is under the directive and cyclic intention of the planetary Logos, working through the Council Chamber at Shamballa. The Beings Who there direct world processes [Page 432] know that a time has come when the relation between planetary evil and the Forces of Light or of Good have reached a point of "explosive antagonism" (as it is called). This must be given free rein if the divine purpose is to work out unarrested. The explosion is therefore permitted; nevertheless, all the time a controlling factor is present, even though unrealised by man. Because these Beings (Who work out the will of God) are in no way identified with form life, they have consequently a just appreciation of the relative importance of life in form; the destruction of forms is, to Them, not death in the sense that we understand it, but simply and solely a process of liberation. It is the limited vision of those identified with form which has so consistently nurtured the fear of death. The cycle in which we now live has seen the greatest destruction of human forms in the entire history of our planet. There has been no destruction of human beings. I would have you note this statement. Because of this wholesale destruction, humanity has made a very rapid advance towards a more serene attitude in connection with death. This is not yet apparent but—in a few years' time—the new attitude will begin to be marked and the fear of death will begin to die out in the world. This will also be largely due to the increased sensitivity of the human response apparatus, leading to a turning inward or to a new orientation of the human mind, with unpredictable results.

(EH 472) It is important to note that it is under the basic and fundamental Law of Attraction that the Art of Dying is carried forward, and that it is the love aspect, the second aspect of divinity, which does the attracting. I exclude cases of sudden death. There the activity is the result of the destroyer, or the first divine aspect. There the condition is different; individual karmic necessity may not be involved at all, and reasons of group conditioning and of great obscurity may lie behind such a happening. So obscure is the subject at this time that I shall not attempt to elucidate. You do not know enough about the Law of [Page 472] Karma, about karmic group involvement, or about relationships and obligations established in past lives. When I say, for instance, that on occasion the "soul may leave the door of protection open so that the forces of death itself may enter anew, having no focal point behind the door" in order "more rapidly to obliterate past penalties due," you can see how obscure this whole matter can be.

Three karmic seeds which condition the next incarnation

(EH 492) 3. As a result of the recognition of these experiences, the man isolates those three which were the three major conditioning factors in the life which has gone and which also hold the keys to his future incarnation which he will next initiate. All else is forgotten, and all the lesser experiences fade out of his memory, leaving nothing in [Page 492] his consciousness but what are esoterically called "the three seeds or germs of the future". These three seeds are in a peculiar manner related to the permanent physical and astral atoms, and thus produce the fivefold force which will create the forms later to appear. It might be said that:

a. Seed One determines later the nature of the physical environment in which the returning man will find his place. It is related to the quality of that future environment and thus conditions the needed field or area of contact.

b. Seed Two determines the quality of the etheric body as a vehicle through which the ray forces can make contact with the dense physical body. It delimits the etheric structure or vital web along which the incoming energies will circulate and is related in particular to the special one of the seven centres which will be the most active and alive during the coming incarnation.

4. Seed Three gives the key to the astral vehicle in which the man will be polarised in the next incarnation. Forget not, I am dealing here with the average man and not with the advanced human being, disciple or initiate. It is this seed which—through the forces it attracts—brings the man again into relation with those he previously loved or with whom he had close contact. It can be accepted as a fact that the group idea governs subjectively all incarnations, and that reincarnated man is brought into incarnation not only through his own desire for physical plane experience, but also under group impulse and in line with the group karma as well as with his own. This is a point which should receive more emphasis. Once this is truly grasped and understood, a great deal of the [Page 493] fear engendered by the thought of death would disappear. The familiar and the loved will still remain the familiar and the loved, because the relation has been closely established over many incarnations and—as the Old Commentary expresses it:

(EH 500) In the earlier lives of the incarnating soul and for the majority of the cycles of life experience, the soul is very slightly concerned in what is going on. The redemption of the substance of which all forms are made goes forward under natural process and the "karma of matter" is the initial governing force; this is succeeded in time by the karma generated by the fusion of soul and form, though (in the earlier stages) very little responsibility is engendered by the soul. That which occurs within the threefold soul-sheath is necessarily the result of the innate tendencies of substance itself. However, as time goes on and incarnation follows upon incarnation, the effect of the indwelling soul quality gradually evokes conscience, and—through the medium of conscience, which is the exercise of the discriminative sense, developed as the mind assumes increasing control—an [Page 501] awakening and finally an awakened consciousness is evoked. This demonstrates in the first instance as the sense of responsibility; it is this which gradually establishes a growing identification of the soul with its vehicle, the lower triple man. The bodies become then steadily more refined; the seeds of death and of disease are not so potent; sensitivity to inner soul realisation grows until the time is reached when the initiate-disciple dies by an act of his spiritual will or in response to group karma or to national or planetary karma.

A(EH 529) The healer in the New Age will possess the ability to make the following contacts with both ease and understanding:

1. With his own soul.

2. With the soul of the patient.

3. With the particular type of energy which is to be found either in the soul or the personality ray of the patient.

4. With any one of his own centres which is needed by him in order to act as a transmitting agency for energy to be sent into an area governed by some centre in the body of the patient.

5. With the centre in the patient's etheric body which controls the area where the disease is located.

This, as you can appreciate, connotes much technical knowledge. Added to this, the healer must also possess that spiritual perception which will enable him to intuit the "karma of the moment," as it is esoterically called, and therefore to know if a cure is permissible, practicable, or impossible. This is a form of knowledge which no healer in the world at this time possesses, no matter what his claim may be. Again I say, this is no cause for discouragement.

(EH 539) This law indicates that, owing to the fact that the threefold lower man is not under control of his soul, disease can destroy him. Because the free flow of the energy pouring from the soul is inhibited and limited, disease can find place in the physical body. The physical organism is correctly supplied with the creative regenerating energy of the true man, the soul on its own plane. Where there is complete unobstructed inflow from the soul to the seven vitalising centres, you have the perfect health which the initiate of the fourth degree demonstrates, unless some disciplinary, experimental or initiating karma is being tried out in his case. However, as a general rule apart from these or planetary conditions, an initiate of high degree needs no healer; there is nothing in him requiring healing.

(EH 543) LAW II

Disease is the product of and subject to three influences: first, a man's past, wherein he pays the price of ancient error; second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin; third, he shares with all natural forms that which the Lord of Life imposes on His body. These three influences are called the "Ancient Law of Evil Sharing." This must give place some day to the new "Law of Ancient Dominating Good" which lies behind all that God has made. This law must be brought into activity by the spiritual will of man.

This Law is most comprehensive in its statements and really constitutes a summation of two laws, one of which is controlling at this time and one which will eventually control. Let us, for the sake of clarity, and because people usually read so carelessly, divide this law up into its various statements, and thus gain a better idea of its implications:

1. Disease is a product of and subject to three influences:

a. A man's past, wherein he pays the price of ancient error.

b. His inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin.

c. His sharing with all natural forms that which the Lord of Life imposes on His body.

2. These three types of energy are called the "Ancient Law of Evil Sharing."

3. The "Law of Ancient Dominating Good" lies behind all that God has made.

4. This law will some day supersede the "Ancient Law of Evil Sharing."

4. It will be brought into activity by the spiritual will of man.

This law throws a man in his thinking back to the basic law of karma which, as you know, there is no avoiding, and which the modern healer in the present healing cults and organisations consistently overlooks. With these influences and predisposing causes we have already dealt, and there is no need further to elaborate them here, beyond remarking that one of the most helpful things for a patient to remember and for the healer to bear in mind is that disease has its roots in the past (a group past or an individual past) and may, in the last analysis, be a beneficent way of paying off ancient debts. This induces in the patient a constructive attitude of acquiescence—not an acquiescence which leads to non-action, but one which produces a sense of responsibility for right action. This right action will lead either to full payment of the penalty through the well-known process of death or to the success of the steps taken to induce health. In the case of the healer, it will lead to a recognition of potent forces working through the patient and a willingness.[Page 545] for the destined fate to take place; in both cases the feverish anxiety so often present will not intervene between the healer's intention and the patient, preventing sound happenings.

The second important thing is for the patient to remember, if his condition permits, that what he is enduring is the fate and the lot of the majority, and that he is not alone. A right handling of ill health is a major factor in breaking down separateness and a sense of aloneness and isolation; that is why the effects of bad health, when rightly handled, lead to a sweetening of the disposition and a broadening of the sympathies. Sharing and a sense of general participation has usually to be learnt the hard way—such again is the law. In this law we have the clue to that which will ultimately sweep disease from the earth. Let me put it quite simply. When the majority of the inhabitants of the earth are being rapidly oriented towards good, towards righteousness, as the Bible expresses it, and when the bulk of human beings are inclined towards goodwill (the second major expression of soul contact and influence in the individual's life and in the life of mankind—the first being the sense of responsibility), then ill health will persistently, even if only gradually, disappear and die out and finally be nonexistent. Slowly, very slowly, this is already happening—not yet in the disappearance of disease, but in the bringing about of a more correct orientation. What this really means is that the channel of contact between the individual and his soul and the soul of humanity is becoming more direct and unimpeded. Alignment is being brought about. You can see again, therefore, why the emphasis in the life of the healer must be laid upon contact and alignment, and why so few succeed. There is little if any contact to be found among healers today, and little direct

consciousness of the necessity, [Page 546] and no real understanding of the techniques to be followed. It is wise to grasp this important point, for it will negate disappointment. Disease is not going to disappear miraculously and suddenly from a world in the immediate period, heralding the New Age. If it did, the implications would be that the Law of Karma no longer controlled, and this is not the case.

(EH 563) 5. Self-pity, so prevalent a trouble, leads to acute indigestion, to intestinal trouble, to catarrh and head colds in the average person, whilst in the more advanced man it leads to chronic bronchial difficulties, gastric ulcers and unhealthy conditions connected with the teeth and the ears.

I could go on enumerating other emotional conditions which produce disease in the person where these conditions are present but this will suffice to give the experimenting healer a clue to certain possibilities which are responsible for the physical difficulties with which he is called upon to deal. We will have also (as I have pointed out elsewhere) to bear in mind conditions which have been inherited from previous incarnations or developed as a result of environing group, national or planetary karma.

(EH 581) When the karma or life-pattern of the patient permits, these energy rays (emanating from the magnetic field in the healer's head) become what is called a "dispelling radiance"; they can drive away the forces which create or [Page 581] aggravate the disease. When this dispelling radiance is unable (because of the destiny of the patient) to bring about a physical cure, it can nevertheless be turned to the dispelling of subtler difficulties, such as fear in some form or other, emotional imbalance and certain psychological difficulties which greatly enhance the problem with which the patient is faced.

Soul contact produces good health-the will towards spiritual betterment can bring in the souls assistance

(EH 608) It all comes back again, as you will note, to the source of the major energy controlling the body. Though the soul is the source of all life and consciousness, for aeons all the soul does is to preserve the form in life and in consciousness, until such time that it has reached the stage in evolution where it is a useful and suitable instrument i and will become increasingly so) for the soul to employ as a medium of expression and service. Karma determines then the quality and nature of the physical body. It can be healthy because it has not been misused in the particular life or lives conditioning a particular incarnation, or unhealthy because it is paying the price of error. Good health is not necessarily dependent upon conscious soul contact. [Page 609] That can and does produce good health, but it is also dependent, in the majority of average cases, upon the life and intentions of the personality—in this life and in previous lives; it is not until the will of the personality is towards spiritual betterment and a cleaner, purer life that the soul can be of real assistance.

(EH 624) It will be apparent to you also that the karmic process in any individual life must therefore work out through the medium of the glands, which condition the reaction of the person to circumstance and events. The results of all previous lives and of all activities carried on during those lives have been registered by the Lords of Karma; karmic law works in close cooperation with the lunar Lords, who build and construct the bodies which constitute the personality; later, the law works in an even closer cooperation with the soul purpose. The whole problem is necessarily most intricate and difficult. All I can do is to give certain indications.

(EH 635) This spirit of the earth preserves its hold upon the atomic structures of which all forms are made, including the physical body of man; it gathers them together again eventually and reabsorbs those elements of its life which were temporarily isolated from it during any incarnated experience of any soul in any of the kingdoms in nature. These atoms, it must be noted, are imbued or conditioned by two factors for which the spirit of the earth is solely responsible:

1. The factor of the Karma of the life of the elemental of the planet. This is an involutionary, precipitating karma, entirely different to that of the planetary Logos, Who is a spiritual Life upon the evolutionary arc. This involutionary karma, therefore, conditions the life experience [Page 636] from the purely physical angle of all forms composed of atomic substance.

2. The factor of limitation. Apart from the karma, resulting in physical events, affecting all physical forms composed of this elemental essence, the physical vehicles of all lives in all the kingdoms of nature are also conditioned by the point in time of the cyclic influence of the planetary spirit and by its point in evolution. This involutionary spirit has not yet attained a point of perfection, but is progressing towards a specific goal which will be attained when the evolutionary arc of experience is reached. This lies very far ahead. Our planetary Logos, that great divine Life in Whom we live and move and have our being, is one of the "imperfect Gods" as yet, from the point of view of the goal set before all planetary Logoi. His body of expression, our planet, the Earth, is not yet a sacred planet. The spirit of the earth is yet very far from even the relative perfection of which a conscious human being is aware.

(EH 679) There are three sources of the abstraction which we call "death" if we exclude accident (which may be incident to other people's karma), war (which involves planetary karma) and natural catastrophes (which are connected entirely with the body of manifestation of the One in Whom we live and move and have our being).

(EH 868) 3. The Sphere of Dharma. This is the outcome of the two previous stages; it is that in which the disciple recognises, for the first time with clarity, his part in the whole process of world events and his inescapable share in world development. Dharma is that aspect of karma which dignifies any particular world cycle and the lives of those implicated in its working out. The disciple begins to see that if he shoulders his phase or part in this cyclic dharma and works understandingly at its right fulfillment, he is beginning to comprehend group work (as the Masters comprehend it) and to do his just share in lifting the world karma, working out in cyclic dharma. Instinctual service, the fulfillment of all duty, and a sharing in group dharma are all blended in his consciousness and become one great act of living faithful service; he is then at the point of moving forward upon the Path of Discipleship, in which the Path of Probation is completely lost to sight.

(EH 703) When the relation is that of personality to personality (and this will be the most usual), the energy with which the healer will work is simply that of planetary prana; the effect of this will be to stimulate the natural processes of the physical body and (in cooperation with nature and so in line with the patient's karma) so fortify his physical vehicle that he can cast off the disease or can be aided to face with confidence the processes of death, and with calm and intelligent understanding pass out to the subtler realms of being. Where the relation is that of the soul of the healer to the personality of the patient, the healer will work with ray energy, pouring his own ray energy through the centre which is controlling the diseased area. When both the soul of the healer and that of the patient are working in cooperation there can be the blending of two energies or (where similar rays are present) the strengthening of one energy and a greatly hastened work of healing or of dissolution. The healer must ever bear in mind that his task is either to heal—under the karmic law—or to aid in the processes of dissolution, bringing about, therefore, a higher form of healing. Unless the healer is a higher initiate and can work in full awareness of circumstances and governing conditions, sudden healings and dramatically arrested disease will not occur. If they do occur, it will be due to three things:

a. The destiny of the patient whose time has not yet come.

b. The interposition of the patient's own soul, who is, in the last analysis, the agent of karma.

c. The aid of the healer which proved adequate enough to give the patient the necessary confidence and added strength to bring about his own healing.

In the case of a worker in an Ashram whose presence is needed on earth the Master can intervene and temporarily prolong the disciples life

10. Nobody is ever brought back from the "gates of death" whose karma indicates that his time has come; the life cycle on the physical plane then ends unless he is a worker in an Ashram, a disciple of some standing whose work and presence is still needed on earth to complete his assigned task. Then the Master of the Ashram may add His knowledge and energy to that of the healer or to that of the patient, and bring about a temporary postponement of departure. Upon this the healer may not count, or the patient either, for they know not the full and warranting circumstances.

(EH 710) 5. The fifth ray technique.

That which has been given must be used; that which emerges from within the given mode will find its place within the healer's plan. That which is hidden must be seen and from the three, great knowledge will emerge. For these the healer seeks. To these the healer adds the two which are as one, and so the fifth must play its part and the five must play its part and the five must function as if one. The energies descend, pass through and disappear, leaving the one who could respond with karma yet to dissipate and taking with them him who may not thus respond and so must likewise disappear.

(RI 85) a. The destructive activity is set in motion through the will of Those Who constitute the Council at Shamballa and Who are instrumental in bringing the forms in all the subhuman kingdoms into line with the [Page 85] evolving purpose. Under cyclic law, this destructive energy comes into play and destroys the forms of life which prevent divine expression.

b. It is also brought into activity through the determinations of humanity itself which—under the Law of Karma—makes man the master of his own destiny, leading him to initiate those causes which are responsible for the cyclic events and consequences in human affairs.

There is naturally a close connection between the first Ray of Will or Power, the energies concentrated at Shamballa and the Law of Karma, particularly in its planetary potency and in relation to advanced humanity. It will be apparent, therefore, that the more rapidly the individual aspirant approaches the third initiation, the more rapidly and directly will the individual's karma be worked out. Monadic relation, as it becomes established, lets loose the destructive aspect of the basic energy, and all hindrances are destroyed with expedition. This is true also of humanity as a whole. Two factors have, subjectively and spiritually, precipitated this world crisis: The growth and development of the human family and (as you have been told) the inflow of the Shamballa force at this particular time, both as a result of Karmic law and the planned decision of the Great Council.

(RI 92) 3. He "keeps the wheel revolving." This has a specific relation to His work as the Word of God, which manifests as the Word made flesh. This refers specifically to the great Wheel of Rebirth whereby, upon that turning wheel, souls are carried down into incarnation and then up and out of the soul's prison; through the turning of the wheel, human beings learn their needed lessons, create cyclically their vehicles of expression (the response apparatus of the soul in the three worlds) and in this way, under soul guidance, and aided by the Hierarchy and its schools of instruction, they arrive at perfection. This entire process is under the control of the Christ, assisted by the Manu and the Lord of Civilisation. These three Great Lords thus represent the three divine Aspects in the Hierarchy; They, with the four Lords of Karma, form the seven Who control the whole [Page 93] process of incarnation. The subject is too vast and intricate to be adequately considered here. The above truth does, however, give us a clue as to why the Christ made no specific reference to the work of incarnation in His spoken utterances whilst on Earth. He was then occupied with His task of World Saviour.

(RI 100) The first sentence in this fourth rule refers to Detachment—the detachment of the soul from the body or the institution of those activities which bring about what is called in the Bible "the second death." It is not detachment as the aspirant practices it. It is the scientific breaking of all links and the ending (through completed use) of all contacts which are now regarded as militating against liberation. It is in reality a scientific process of ending karma; it is individual and national karma which brings a man back into a physical vehicle and clothes him with the qualities and aspects of substance. This must end whilst he is a member [Page 101] of the Master's Ashram and is preparing himself for the triumph of the fourth initiation. This is brought about by the automatic, ceaseless and unquestioning fulfillment of duty, from the angle of recognised service.

It might be stated that an intelligent understanding of this sentence will lead to those actions which "produce the death and dissipation and final dissolution of the personality through the ending of karma." It must be remembered that a Master has no personality at all. (DK has said that the moon in Scorpio in the horoscope indicates the death of the personality) His divine nature is all that He has. The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being. This is an important distinction and one which warrants careful thinking. The lesser lives (which are governed by the Moon) have been dispersed. They no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and coloured by its quality in the past. The soul and the causal body no longer exist by the time the fourth initiation is undergone. What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require. This will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master. None of the lesser lives (as we understand the term) form part of it, for they can only be summoned by desire. (the moon is dead by the time of the 4^th initiation-the moon in scorpio therefore would be an excellent placement for one who was to take the 2^nd, 3^rd or 4^th initiations) In the Master there is no desire left, and this is the thought held before the disciple as he begins to master the significance of the fourth Rule.

(RI 118) The moment the initiate or the disciple sees, even dimly, the light of the Spiritual Triad which veils and hides the Central Spiritual Sun, (Uranus) he realises that all other lights—that of the atom of matter, that of the form and that of the soul itself—must inevitably fade out in the stupendous glory and brilliance which emanate from God Himself and which he senses as in process of revelation. He becomes absorbed—intellectually, intuitively, spiritually and finally factually—in that Light. Here I would remind you that just as the light of the soul revealed to the struggling aspirant a new vision, set for him new goals, enhanced all qualities present in his equipment, and revealed the past, the present and the future of the individual, so this still greater light reveals to the initiate a horizon so vast that it has hitherto escaped his capacity and is yet but possible to vision by an initiate of the third degree, endows him with an occult perception hitherto not realised as existing—a perception which permits him to penetrate increasingly and to cooperate understandingly in the purpose of the Lord of the World. It enables him later to develop the equipment—qualities and gifts of a divine nature—which will eventually enable him to take his place in the Council Chamber at Shamballa and work in full unanimity with the Lords of Karma.

(RI 226) 4. The stage of extinguishing the lesser fires through the means of the above realisation, and the establishing of a defined group reaction to the divine purpose or will; this results eventually in the negation of the Laws of Karma and Rebirth as they condition life in the three worlds.

(RI 269) You will note that I have here indicated the existence of five triangles:

1. That existing in the interplay of the energies of the three Buddhas of Activity Who create a triangle, closely related to the planet Saturn.

2. The triangle of the three rays through whom the three Buddhas work.

3. The three planets which are connected with the three Lords of the three rays and by means of which They express Their impelling energy.

4 - 5. Two interlaced triangles, created by the six constellations from which the three Buddhas of Activity draw Their needed energy and to which They are uniquely related through Their individual karma. These two interlaced triangles are the cause of the six-pointed star, so familiar among the many occult symbols.

(RI 318) The line or the path or the Way of Resurrection is the "Radiant Way" to which we have given the cumbersome name of the Antahkarana; this Way leads straight and directly from one great planetary centre to another—from Humanity to the Hierarchy and from the Hierarchy to Shamballa. This is the Way of Resurrection. It is a Way which is composed of the light of intelligent substance, of the radiant attractive substance of love, and the karmic way which is infused by the essence of inflexible will. Forget not that karma is essentially the conditioned will of the planetary Logos as He orders all things toward the ultimate goal of life itself through the process of livingness, of loving understanding, and of intelligent activity.

(RI 393) This training in decision is given by forcing the Master to make basic decisions within His Ashram affecting world work and involving all within the Ashram. It is given by His admission to the conclave of the Masters, meeting every seven years. At that conclave They make decisions which concern all forms of life in all the kingdoms in the three worlds and their evolutionary progress; it is put to the test in group form when the entire Hierarchy meets at Its centennial conference and—at that time—decides what form of crisis, on what level of consciousness, and involving what group of lives, must be implemented and presented to humanity, though the other kingdoms of nature will be necessarily implicated. The reason for this is that the meeting of such a planned crisis will hasten certain realisations. Forget not that humanity grows through the presentation of moments of crisis. These moments of crisis, based on past karma, conditioned by the point in evolution already achieved, and on the presence in the three worlds of certain appropriate ray forces, are brought to the point of precipitation by united decision in the conclave of the Masters.

(RI 429) In the hands of the United States, Great Britain and Russia, and also in the hands of France, lies the destiny of the world disciple, Humanity. Humanity has been passing through the tests which are preparatory to the first initiation; they have been hard and cruel and are not yet entirely over. The Lords of Karma (four in number) are today working through these four Great Powers; it is, however, a karma which seeks to liberate, as does all karma. In the coming crisis, true vision and a new freedom, plus a wider spiritual horizon may be attained. The crisis, if rightly handled, need not again reach the ultimate horror.

(RI 437) When a true perspective and a balanced point of view have been attained, and some awareness of the Eternal Now is beginning to penetrate into their understanding, then the past, the present and the future will be lost to sight in the consciousness of the inclusiveness of the moment that IS; then the limitations of time will be ending and the Law of Karma will be negated; it is at present so closely related to past and future. The dual life of the disciple will then be ended, giving place to the cosmic dualism of the Master. The Master is free from the limitations of time, though not of space, because space is an eternal Entity.

(RI 480) The physical plane is a complete reflection of the mental; the lowest three subplanes reflect the abstract subplanes, and the four etheric subplanes reflect the four mental concrete planes. The manifestation of the Ego on the mental plane for the causal body) is not the result of energy emanating from the permanent atoms as a nucleus of force, but is the result of different forces, and primarily of group force. It is predominantly marked by an act of an exterior force, and is lost in the mysteries of planetary karma. This is equally true of man's lowest manifestations. It is the result of reflex action, and is based on the force of the group of etheric centres through which man (as an aggregate of lives) is functioning. The activity of these centres sets up an answering vibration in the three lowest subplanes of the physical plane, and the interaction between the two causes an adherence to or aggregation around, the etheric body of particles of what we erroneously term 'dense substance.' This type of energised substance is swept up in the vortex of force currents issuing from the centres and cannot escape. These units of force, therefore, pile up according to the energy direction around and within the etheric sheath till it is hidden and concealed, yet interpenetrating. An inexorable law, the law of matter itself, brings this [Page 481] about, and only those can escape the effect of the vitality of their own centres who are definitely 'Lords of Yoga' and can—through the conscious will of their own being—escape the compelling force of the Law of Attraction working on the lowest cosmic physical subplane.

(RI 520) This evolutionary pushing forward along the Lighted Way, out of darkness into light, from the unreal to the real, and from death to immortality, is an inherent urge in all forms. It constitutes one of the most subtle and one of the least understood laws of the universe, being related to the Life principle, of which we know as yet naught; it underlies the Law of Evolution as well as the Law of Karma [Page 520] and is, in reality, the Law of the Life Purpose of the planetary Logos; it is an expression of His dynamic intention as it forces all substance in manifestation and in time and space to act and react in conformity to His Will. He thus enables His form—the planet which is a compound of all the seven kingdoms in nature—to express logoic intention for the "duration of the Great Breath"; of this breath, time and space are the two aspects. It affects the tiniest atom and the most exalted Being within the sphere of His consciousness and the scope of His livingness; it affects the subhuman kingdoms, unconsciously to them, and is (in relation to them) sometimes spoken of as "the Law of Life of the Sun."

(RI 607) It will be obvious to you that this Principle of Conflict is closely related to death. By death, I mean extraction from form conditions—physical, emotional or mental; I mean cessation of contact (temporarily or permanently) with physical form, with astral glamour and with mental illusion; I mean the rejection of Maya, the name of that all-inclusive effect which overwhelms a man who is immersed in materialism of any kind, and is therefore overcome (from the soul angle) by life in the three worlds. It is the Principle of Conflict, latent in every atom of substance, which produces, first of all, conflict, then renunciation, and finally emancipation; which produces war in some form or another, then rejection, and finally liberation. This principle is, as you can well see, closely linked to the law of Karma; it is to this principle that Mrs. Besant refers when she speaks in one of her books of the fact that the substance whereof all forms are made is already—from the very dawn of the creative process—tinged with karma. There is deep occult significance to the thought, often voiced, that death is the great Liberator; it means that the Principle of Conflict has succeeded in bringing about conditions wherein the spirit aspect is released (temporarily or permanently) from imprisonment in some kind of form life, either individual or group.

(RI 608) The Principle of Conflict is the prime factor lying behind the evolution of form as the field of experience for the soul in the four kingdoms in nature: the human and the three subhuman. It is based on the intellectual factor of discrimination which is inherent in the smallest atom of substance, and which reaches its fullest expression in advanced humanity; the indications that it has achieved its purpose, as far as humanity is concerned, are to be found in the passing through the Initiation of Renunciation. The Principle of Decision which controls the Master governs His work within the Hierarchy, in relation to Shamballa and in connection with all the service rendered in the three worlds; it is based on the energy of the second Ray of Love-Wisdom, just as the Principle of Conflict is based on the energy of the third Ray of Active Intelligence. [Page 609] This Principle of Decision, as a controlling factor, is put to the test at the sixth initiation, the Initiation of Decision; at that time, the will aspect of divinity summarises in a unique manner all past achievements of the two principles and brings in a final cycle of unfoldment to which I can give no truly appropriate name, but which climaxes in the ninth Initiation of Refusal. You have, therefore, in relation to these principles (which are all related to the Law of Karma) three great initiations at which the effectiveness of the liberation brought about by their inherent action is finally tested:

The moment the Master makes his Decision he is released from all aspects of Planetary Karma

(RI 724) Initiation has been defined as "a progressive sequence of directed energy impacts." These impacts are characterised by points of tension, and these lead inevitably to points of crisis; the whole process is governed by the Law of Cause and Effect. It is this latter point which I seek now to emphasise, because it has a definite and mysterious relation to this sixth initiation. The Master, as He makes His decision and chooses one of the seven Paths which unitedly form the planetary antahkarana, is forced thereto by the accumulation of past karma. All evil karma has necessarily been worked off, but His accumulated good karma makes His final decision inevitable; from that instant of decision He stands entirely free and liberated from all aspects and all forms of planetary karma, which is greater and more vast than his little individual karma, be it good or bad. He is then—in Himself—the summation of all past experience. Unless He deliberately chooses the Path of Earth Service and decides to remain within the field, scope or influence of the planetary Life, He faces a solar or a cosmic future of which He knows relatively little, but for which the Path of Evolution, the Path of Discipleship and the Path of Initiation have fitted Him. Even He does not know the conditions into which His "decision" commits Him, or those into which He will have to penetrate; He does know, however, and "appropriates the fact and the faculties" (as one Master has expressed it) of complete revelation and future opportunity.

It is the 3^rd Ray Lord of Karma at the Council Chamber who wipes clean the state of those who make decision at the 6^th initiation

You have oft been told that there are four Lords of Karma associated with the Council Chamber at Shamballa. They represent—in Their totality—the three Rays of Aspect, and one of Them represents the four minor Rays of Attribute. It is the Lord of Karma Who implements the destinies of Those Who are conditioned by the third Ray of Active Intelligence (and this is ever the case with Those Who are taking the sixth initiation) and Who—symbolically speaking—"wipes clean the slate" of this particular group [Page 725] of initiates at this particular time. Karma no longer holds Them.

The revelation accorded to the Initiate in the first stage of the initiation gives Him a complete picture "in a flash of endless time" of the processes which have brought Him to this creative moment of decision. Immediately He achieves a point of tension which He will continue to hold until the final or ninth initiation, the Initiation of Refusal, wherein He rejects, refuses or repudiates His entire past and enters upon His chosen path entirely "free of recollected concepts, but exhibiting to Those Great Lives Who welcome Him upon the new and untried path all that He is and the essence of His Being."

(RI 729) There is little more that I can say anent this crucial and decisive sixth initiation. It embodies the Master's recognition of liberation, and in its processes He demonstrates that liberation by making free decision anent His future state of Being and of purpose. The future, for the average person and for the average disciple, is contained within his past and is implemented in his present. This is not so with the initiate of the sixth initiation. He is entirely liberated from his past; the Law of Karma no longer [Page 729] has any hold over Him; He makes free decision, and His future is decided by Him not on the basis of its inevitability or as providing Him with a field in which to work off karma, but on the basis solely of qualification for service. This creates a very different situation. The decision once made is a fixed decision, and there is no turning back or relinquishment of it, nor (so free is the Master from all possible hindrances) is there any desire to turn back or possibility that He could do so.

(RI 762) THE CUP OF KARMA

There is a cup held to the lips of those who drink, by four great Lords of Karma. The draught within that cup must all be drained, down to the nethermost drop, e'er it is possible to fill the cup with a purer, sweeter one. The seven Lords of cosmic Love await the hour of filling.

The cup is naught. The draught within distils forth drop by drop. It will not all be drained until the final hour wherein the Pilgrim takes the cup. He lifts it from the hand of those Who, bending, hold it to his lips. Until that day the cup is held, and in inner blind dismay the Pilgrim drinks. After that hour he lifts his head he sees the light beyond; he takes the cup and, with a radiant joy, drains to the very dregs.

The contents of the cup are changed; the bitter now becomes the sweet; the fiery essence then is lost in cool, life-giving streams. The fire absorbed within has burned and scarred and seared. The draught now taken soothes the burns; it heals the scars and permeates the whole.

The Four bend down and see the work. They release the cup of Karma. The tender Lords of Cosmic Love then mix another draught, and—when the cup is empty seen (emptied by conscious will)—they pour within that which is needed now for broader, larger living. Until the cup has once been used, filled, drained, and seen as naught, it cannot safely hold within that which is later given.

But when to utter emptiness the Pilgrim drains the cup then to the world in torment now he turns. With cup in hand (drained once, filled again, and refused to selfish need) he tends the need of struggling men who tread the way with him. The draught of love, of sacred fire, of cool, health-giving stream he lifts not towards himself but holds it forth to others. Upon the road of weary man he becomes a Lord of Power—power gained through work accomplished, power reached through conscious will. Through the cup of Karma drained he gains the right to serve.

Look on, O Pilgrim, to the goal. See shining far ahead [Page 763] the glory that envelops and the light that naught can dim. Seize on the cup and swiftly drain, delay not for the pain. The empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life.

(WM 48) In narrowing the concept down to the microcosm, the ego or soul acts verily as the middle principle connecting [Page 48] the Hierarchy of Monads with outer diversified forms which they use sequentially in the process of:

a. Gaining certain experiences, resulting in acquired attributes.

b. Working out certain effects, initiated in an earlier system.

c. Cooperating in the plan of the solar Logos in relation to His (if one may use a pronoun in speaking of a life which is an existence and yet is an extended concept) Karma—a point oft overlooked. This Karma of His must be worked out through the method of incarnation and the subsequent result of the incarnated energy upon the substance of the form. This is symbolised for us, if we could but grasp it, in the relation of the sun to the moon. "The Solar Lord with his warmth and light galvanises the moribund Lunar Lords into a spurious life. This is the great deception; and the Maya of His Presence."—So runs the Old Commentary oft quoted by me in earlier books. The above concept has in it truth for the individual soul likewise.

(WM 168) What, then, must be done? One of two things:

First the aspirant can follow his inclination and choose that line of action out of the residue of possible lines which seems to him the wisest and the best. This involves belief in the working of the law of Karma and also [Page 69] a demonstration of that firm decisiveness which is the best way in which his personality can learn to abide by the decisions of his own soul. It involves also the ability to go forward upon the grounds of the decision made, and so to abide by the results without forebodings or regrets.

Secondly, he can wait, resting back upon an inner sense of direction, knowing that in due time he will ascertain, through the closing of all doors but one, which is the way he should go. For there is only one open door through which such a man can go. Intuition is needed for its recognition. In the first case mistakes may be made, and the man thereby learns and is enriched; in the second case, mistakes are impossible and only right action can be taken.

The use of he ten year cycle in examining ones karma-this is the Jupiter/Saturn synodic cycle

(WM 82) Every change, in human life, is subject to immutable laws, if such a paradoxical statement may be permitted. In the attempt to find out those laws, in order to conform to them, the occultist begins to offset karma, and thus colours not the astral light. The only method whereby these laws can as yet be apprehended by the many who are interested is by a close study of the vicissitudes of daily existence, as spread over a long period of years. By the outstanding features of a cycle of ten years, for instance, as they are contrasted with the preceding or succeeding similar period a student can approximate the trend of affairs and guide himself thereby. When the point in evolution is reached where the student can contrast preceding lives, and gain knowledge of the basic colouring of his previous life cycle, then rapid progress in adjusting the life to law is made. When succeeding lives can be likewise apprehended by the student, and their colouring seen and known, then karma (as known in the three worlds) ceases, and the adept stands master of all causes and effects as they condition and regulate his lower vehicle.

(WM 107) Students must remember that it is possible to have reached a high stage of spiritual consciousness without seeing any of this brain radiance. This is altogether in the nature of phenomena, and is largely determined by the calibre of the physical body, by past karma and achievement, and by the ability of the aspirant to bring down "power from on high", and to hold that energy steady in the brain centre whilst he himself in meditation is detached from the form aspect, and can look serenely at it.

(WM 114) c. Remember also that the Law of Rebirth holds hidden the secret of the present crisis. Groups of egos come together to work out certain karma involved in past days. Men have erred grievously in the past. Punishment and transmutation are the natural working out. Violence and cruelty in the past will reap its heavy karma, but it lies in the hands of you all now to transmute the old mistakes.

(WM 135) Another point that has to be remembered is that the problem to be solved by all who are seeking to co-operate with the Great White Lodge has four objects in view.

First, that in the working out of the plan there is also the working out of karma. This karma is not merely individual nor purely national, but is part of the total working out of world karma.

(WM 137) 6. Realization that, in the occult work, it is not permitted to interfere with personal karma any more than it is permitted to shield from the consequences of action. This entails therefore a refusal to interfere in anyone's business—that is, as regards the personality life, and yet involves a refusal to shirk the business of the larger cause. It is essential that the workers learn to discriminate between the factors which make for personal liberty and those which militate against group liberty.

(WM 168) But the time has come when the Light in the head is not only present but can be somewhat used. The karma of the aspirant is such that it becomes possible for him, through strenuously applied effort, to handle his life in [Page 168] such a way that he can not only fulfill his karma and carry out his obligations, but has sufficient determination to enable him to handle the problems and obligations of discipleship also. His service to others is carried out with the right motive, and is beginning to count and make its power felt, and he is losing sight of his own interests in those of others. When this occurs certain esoteric happenings take place.

The Master confers with some of His senior disciples as to the advisability of admitting the aspirant within the group aura, and of blending his vibration with that of the group. Then, if decision is arrived at, for the space of two years a senior disciple acts as the intermediary betwixt the Master and the newly accepted aspirant. He works with the new disciple, stepping down (if I so might express it) the vibration of the Master so as to accustom the disciple's bodies to the higher increased rate. He impresses the disciple's mind, via his Ego, with the group plans and ideals, and he watches his reaction to life's occurrences and opportunities. He practically assumes, pro tem, the duties and position of Master.

(WM 177) 2. They write because they are inspired. Because of their physical equipment, their purity of life, their singleness of purpose, their devotion to humanity and the very karma of service itself, they have developed the capacity to touch the higher sources from which pure truth, or symbolic truth, flows. They can tap thought currents that have been set in motion by that great band of Contemplators, called Nirmanakayas, or those definite, specialized thought currents originated by one of the great staff of teachers. Their brains, being receptive transmitters, enable them to express these contacted thoughts on paper—the accuracy of the transmission being dependent upon the receptivity of the instrument (that is, [Page 178] the mind and the brain) of the transmitter. In these cases, the form of words and the sentences are largely left to the writer. Therefore, the appropriateness of the terms used and the correctness of the phraseology will depend upon his mental equipment, his educational advantages, the extent of his vocabulary and his inherent capacity to understand the nature and quality of the imparted thought and ideas.

3. They write because of the development of the inner hearing. Their work is largely stenographic, yet is also partially dependent upon their standard of development and their education. A certain definite unfoldment of the centres, coupled with karmic availability, constitutes the basis of choice by the teacher on the subtler planes who seeks to impart a definite instruction and a specialized line of thought. The responsibility as to accuracy is therefore divided between the one who imparts the teaching and the transmitting agent. The physical plane agent must be carefully chosen and the accuracy of the imparted information, as expressed on the physical plane, will depend upon his willingness to be used, his positive mental polarization, and his freedom from astralism. To this must be added the fact that the better educated a man may be, the wider his range of knowledge and scope of world interests, the easier it will be for the teacher on the inner side to render, through his agency, the knowledge to be imparted. Frequently the dictated data may be entirely foreign to the receiver. He must have a certain amount, therefore, of education, and be himself a profound seeker of truth before he will be chosen to be the recipient of teachings that are intended for the general public or for esoteric use. Above everything else, he must have learnt through meditation to focus himself on the mental plane. Similarity of vibration and of interests hold the clue to the choice of a transmitter. [Page 179] Note that I say; similarity of vibration and of interests and not equality of vibration and of interests.

(WM 183) When a Master seeks to find those fitted to be instructed and taught by Him, He looks for three things first of all. Unless these are present, no amount of devotion or aspiration, and no purity of life and mode of living suffices. It is essential that all aspirants should grasp these three factors and so save themselves much distress of mind and wasted motion.

1. The Master looks for the light in the head.

2. He investigates the karma of the aspirant.

3. He notes his service in the world.

Unless there is indication that the man is what is termed esoterically "a lighted lamp" it is useless for the Master to waste His time. The light in the head, when present, is indicative of:

(WM 232) When this battle has been fought and won the disciple steps into the ranks of the white magicians of our planet and can wield forces, cooperate with the plan, command the elementals, and bring order out of chaos. He is no longer immersed in the world illusion but has risen above it. He can no longer be held down by the chains of his own past habits and his karma. He has gained the vital power and stands forth an Elder Brother.

(WM 259) May I remind all who read that the establishing and stabilizing of right habits is, for the aspirant to discipleship, a prime requisite. Those who are working in the field of planetary evolution are looking for dependable instruments, and this cannot be too emphatically impressed upon all of you. People whose emotional moods and feelings run riot or who lack physical control cannot be counted upon in an emergency by Those who are seeking helpers. People whose minds are clouded or whose inability to hold the mind "steady in the light" is inherent, are unsuitable workers in the high places of world endeavour. This remark need deter no one in these groups from pushing forward, for the recognition of a defect is a preliminary step towards its overcoming. These groups are in training and this must be borne in mind or else discouragement is apt to ensue when the ideal is enunciated. World need and opportunity go hand in hand at this time. The Great Ones, Who stand as a wall between humanity and planetary Karma are, we are told, hard pressed at this time, and I assure you that this is but an inadequate statement of the case.

(WM 304) c. A mass of individual distress and fear can be taken on by an individual and yet have nothing to do with him whatsoever. It is quite possible for a man to tune in on the fears of other people whilst he himself has literally nothing to fear of any kind. He can so identify himself with their forebodings of future disaster that he interprets them in terms of his own coming experience. He is unable to dissociate himself from their reactions and absorbs so much of the poison in their emotional and mental auras that he is swept into a very vortex of terror and of fear. Yet, if he did but know it, the future holds for him no hidden catastrophes. He is simply deluded, but the effect on his astral body and upon his solar plexus is identically the same. This is painfully the case now that there are so many thousands of sensitive aspiring souls, inexperienced in the handling of the world karma, wide open to the suffering of others and unable to distinguish between their own destiny in the immediate future and the destiny of others in their environment.

(WM 305) You ask me whether I am endorsing the use of ether and chloroform in operations, and of sedative drugs. Not basically, but most certainly temporarily. When man's contact with his soul is firmly established, and when he has developed the faculty of passing in and out of his physical body at will, these helps will no longer be needed. They may be regarded in the meantime as emergency measures, necessitated by world karma and the point of evolution of the race. I am not of course referring to the use of narcotics and of drugs by hysterical and unbalanced people, but to the judicious use of ameliorants of pain under the wise guidance of the physician.

(WM 309) 3. A devitalised condition of the physical body. This is due to various causes, such as:

a. A depleted etheric or vital body.

b. Physical disease, either inherent or brought over from another life, accidental, or due to wrong emotional reactions, or produced as the result of group karma, such as an epidemic.

c. Atmospheric. This is sometimes overlooked, but the condition of the atmosphere, the nature of the climate, the density, humidity or dryness, the heat or cold have a definite effect upon the psychological outlook.

You will find, if you study, that all subsidiary and temporary causes of depression and its opposite can be grouped under one of these three heads, and when one has ascertained the cause, the cures will become apparent.

(WM 350) Those of us who watch and guide on the inner side of life realize more than perhaps you who bear the burden and heat of physical plane existence know. We know your physical disabilities and some day may be able to help definitely in the building up of strong bodies for world service. Now—such is the astral miasma—it is well nigh impossible for you, our struggling brethren, [Page 350] to have good health; the karma of the world prohibits it. The astral corruption and the foul cesspools of the lower levels of the mental plane infect all, and lucky is he who escapes. We watch with tenderness all of you, who, with weak and sensitive bodies, struggle, work, fight, fail, continue and serve. Not one hour of service, given in pain and tension, not one day's labor followed with racked nerves, with head tired and with heart sick, is allowed to pass unnoticed. We know and we care, yet, we may do naught that you, struggling in the field of the world, can do of that which is needed. The world's karma engulfs each of you at this epoch. If you could but realize it, the time is short, and rest, joy and peace are on their way.

(WM 363) Each centre or chakra is composed of three concentric interblending whorls or wheels which in the spiritual man upon the probationary path move slowly in one direction, but gradually quicken their activity as he nears the portal of the Path of Initiation. On initiation, the centre of the chakra (a point of latent fire) is touched, and the rotation becomes intensified, and the activity, fourth dimensional. It is difficult to express these ideas in words that can be comprehended by the uninitiated, but the effect could be described as a changing from a measured turn to one of a scintillating radiation, a 'wheel [Page 363] turning upon itself', as the ancient Scriptures express it. Hence, when by purification, conformity to rule, and an aspiration that brooks no hindrance and that ceases not for pain, the aspirant has caused his centres to pulsate and to rotate, then—and only then—can the Master lead him into the Presence of the Hierophant. The Initiator then, with full knowledge of the disciple's ray and of his sub-ray, both egoic and personal, and recognising any karma that still may cling, touches the centre or centres which are in line for vivification, and the hidden fire will then rush up and become focalised. Remember always that in the vivification of a centre there is always a corresponding vitalisation of the analogous head centre, till eventually the seven centres in the body and the seven centres in the head rotate in unison. Remember also that just as the four minor rays pass into the three major rays, so the four minor centres carry on the correspondence and pass into pralaya, finding their focal point in the throat centre. Thus you will have the three centres—head, heart and throat—carrying the inner fire, with the three major head centres vibrating in unison also.

(WM 370) When however we seek to live as souls, the contentment of the lower man is discounted and we find joy in our group relationships and in bringing about those conditions which lead to the better expression of the souls of those we contact. This bringing of joy to others in order to produce conditions in which they may better express themselves may have a physical effect as we seek to better their material conditions, or an emotional effect as our presence brings to them peace and uplift, or an intellectual result as we stimulate them to clarity of thought and understanding. But the effect upon ourselves is joy, for our action has been selfless and nonacquisitive, and not dependent upon the aspirant's circumstance or worldly state. Much happiness is necessarily foregone when ill-health makes its pressure felt, as the environment is difficult and the "accumulated karma of many births" presses down, or as the troubles of the family, nation or race weigh upon the sensitive personality. The happiness of youth or the self-centred contentment of the selfish insulated person (hiding himself behind the shield of his protective desires) must not be confounded with joy.

(WM 440) One thing astrologers need at this time to do and that is to make due allowance for this transition period out of Pisces into Aquarius. This is seldom done, but it is evident that the tremendous turmoil incident to these transitions affects the individual chart, and frequently offsets individual destiny or karma. People are submerged in planetary and racial destinies, and their own tiny affairs are offset almost entirely and sometimes completely negated. It is not possible to cast the horoscope of the planet, and those who propose to do so are deceiving themselves and others. The horoscope of the fourth kingdom in nature, of humanity, will eventually be cast, but it will be done by initiates, and there are no initiate astrologers working on the physical plane at this time. One hint here I give.

(WM 464) You ask, where then the truth of the statement made in many occult modern books that the trend of life or cycle of lives indicates necessarily the future, and that the causes initiated in one life work out as effects in another? Where lives are predominantly emotional and are physically oriented, it is not a particular life that sets the pace but the group of lives, simultaneously interacting with each other, predisposes the future along certain lines. This is eternally true of all human beings at a certain level of conscious development where they are swayed by mass ideas, moulded unthinkingly by tradition and public opinion, are frankly immersed in selfish interests, and are not "taking hold" of conditions themselves but are being carried forward on the tide of evolution. It is a form of group activity (groups governed by the vibration of physical and astral forms) which produces the [Page 465] characteristics and tendencies which cause the situation and environing circumstances. In this realization lies hid the secret of racial and national karma and conditions. In these groups, the ordinary feeling, active man is immersed, and out of this immersion he must find his way by discovering and using his mind. Instinct must give place to intellect. For cycles of lives, groups of souls incarnate through the pull of the material forms towards which they are attracted. These attractive energies have earlier been utilized by the soul—finally

being discarded and disintegrated. It is the potency of form which in the first case draws the soul into incarnation, for in the first half of the evolutionary process matter—highly organized in a previous solar system—is the dominant factor. Later, we know, spirit mounts on the shoulder of matter. The mass interplay of spirit and matter is now so potent that one of the major experiences that a soul undergoes is the achieving of the stage wherein the pull of matter begins to wane and the soul learns to detach itself. This is the experience through which humanity is now passing—again a group activity on a higher turn of the spiral.

The creator of a thought-form is karmically responsible for destroying it

(WM 485) Thirdly, the creator of the thought-form (in this case an aspirant) remains responsible. The form remains linked to him by his living purpose and therefore the karma of the results, and the ultimate work of destroying that which he has built must be his. This is true of every embodied idea, the good as well as the bad. The creator of all of them is responsible for the work of his creation. The Master Jesus, for instance, has still to deal with the thought-forms which we call the Christian Church, and has much to do. The Christ and the Buddha have still some consummating work to carry through, though not so much with the forms which embody Their enunciated principles, as with the souls who have evolved through the application of those principles.

The Karma of thoughtforms

(WM 487) Or again, it may be true, some sad or evil occurrence or deed of some mistaken brother. What then is there to do? Truth cannot be devitalised or disintegrated. The Law of Absorption will aid you here. Into your heart you absorb the thought-form you encounter and there transmute it by the alchemy of love. Let me be practical and illustrate, for the matter is of importance.

Some brother comes to you and tells to you a fact about another brother—a fact involving what the world would call wrongdoing on that brother's part. You who know so much more than the average man of the street, will realise that that so called wrongdoing may be but the working out of karma, or have its basis in a good motive wrongly construed. You add not to the talk, you do not hand on the information, as far as you are concerned the thought-form, built around the fact, has wandered into what you call a cul-de-sac.

What do you then? You build a counter stream of thoughts which (on a wave of love) you send your apparently erring brother: thoughts of kindly assistance, of courage and aspiration, and of a wise application of the lessons to be learnt from the deed he has accomplished. Use not force, for strong thinkers must not unduly influence other minds, but a gentle stream of [Page 488] wise transmuting love. We have here three methods, none strictly occult, for those later shall be imparted, but methods available for the many.

1. The thought form kept to the mental levels, i.e. the inhibiting of astral plane matter.

2. The thought-form broken up and disintegrated by a stream of love-force well-directed.

3.The absorbing of the thought-form, and the formulation of a counter-thought of loving wisdom.

Inhibition—Disintegration—Absorption

There are three main penalties which attach to the wrong use of thought substance, and from these the aspirant must learn to save himself, and to avoid those activities; eventually this will make the process of salvation unnecessary.

1. A potent thought-form can act like a boomerang. It can return, charged with increased velocity, to the one who sent it on its mission. A strong hatred, clothed in mental matter, can return to its creator charged with the energy of the hated person, and can hence work havoc in the life of the aspirant. Hate not, for hatred returns ever from whence it came. There is a depth of truth in the ancient aphorism: "Curses, like chickens, come home to roost."

A potent desire for material acquisition will eventually return bringing inevitably that which has been desired, only to find in the majority of cases that the aspirant no longer aches for possession, but regards it as an incubus, or, in the meantime,

already possesses more than he needs and is satiated and knows not what to do with all that he has gained.

A potent thought-form embodying an aspiration for spiritual illumination or for recognition by the Master may bring such a flood of light as to blind the aspirant, and make him consequently the possessor of a wealth of spiritual energy for which he is unready, and which he [Page 489] cannot use. Again, it may attract to the aspirant a thought-form of one of the Great Ones, and thus swing him deeper into the world of illusion and of astralism. Hence the need for humility, for a longing to serve and a resulting self-forgetfulness if one is to build truly and correctly. Such is the law.

(WM 559) As all true students know, however, the number of impediments is legion. Hindrances and obstacles abound. Singleness of purpose may occasionally be realized in high moments, but it does not abide with us always. There are the hindrances of physical nature, of heredity and environment, of character, of time and conditions, of world karma, as well as individual karma. What shall then be done? I have only one word to say and that is, persist. Failure never prevents success. Difficulties develop the strength of the soul. The secret of success is ever to stand steady and to be impersonal.

(WM 585) A paradoxical situation is brought about from the fact that the disciple is told to enquire the Way and yet there is none to tell him. Those who know the Way may not speak, knowing that the Path is constructed by the aspirant as the spinner spins its web out of the centre [Page 585] of his own being. Thus only those souls flower forth into adepts in any specific generation who have "trodden the winepress of the wrath of God alone" or who (in other words) have worked out their karma alone and who have intelligently taken up the task of treading the Path.