(1) I would like to point out certain factors and methods which should be borne in mind in connection with inspirational writing and mediumship, and which have a bearing on the writing of such books as The Secret Doctrine, the Scriptures of the world, and those transmitted volumes which potently affect the thought of the race. . .
Some transmitters work entirely on astral levels and their work is necessarily part of the great illusion. They are unconscious mediums and are unable to check the source from whence the teachings come; if they claim to know the source, they are frequently in error...
Some work only on mental levels, learning, through telepathy, that which the Elder Brothers of the race and their own souls have to impart. They tap the sources of knowledge stored in the egoic consciousness. They become aware of the knowledge stored up in the brains of disciples on the same ray as themselves. Some of them, being outposts of the Master's consciousness, become also cognisant of His thought. Some use several of the methods, either consciously or unconsciously . . .
Each generation now should produce its seers . . . They must seek preeminently to be dependable instruments, unswayed by passing storms. They must endeavour to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body, and a whole-hearted devotion to humanity. Where these qualities are present, the Masters can begin to use Their destined workers; where they are absent, other instruments must be found.
Some people learn at night and regularly bring over into their physical brain consciousness the facts they need to know and the teachings they should transmit. Many methods are tried, suited to the nature of the aspirant or chela. Some have brains that act telepathically as transmitters. I deal with the safer and rarer methods which utilise the mental vehicle as the intermediary between the soul and the brain, or between the teacher and the disciple. Methods of communication on the astral level, such as the ouija board, the planchette pencil, automatic writing, the direct voice and statements made by the temporarily obsessed medium, are not utilised as a rule
by chelas, though the direct voice has had its use at times. The higher mental methods are more advanced and surer - even if rarer.
The true transmitters from the higher egoic levels to the physical plane, proceed in one or other of the following ways:
1. They write from personal knowledge, and therefore employ their concrete minds at the task of stating this knowledge in terms that will reveal the truth to those that have eyes to see, and yet will conceal that which is dangerous from the curious and the blind . . .
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, specialised 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, the mind and the brain) of the transmitter. In these cases, the form of words and sentences are largely left to the writer . . .
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. . . . The responsibility as to accuracy is therefore divided between the one who imparts the teaching, and the transmitting agent. . . . 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. (4 - 174/8).
(2) This form of work might be divided into three methods:
There is first the higher clairaudience, that speaks directly from mind to mind. This is not exactly telepathy, but a form of direct hearing. The teacher will speak to the disciple as person to person. A conversation is therefore carried on entirely on mental levels, with the higher faculties as the focussing point . . .
Secondly, we have telepathic communication. This is the registry in the physical brain consciousness of information imparted . . .
Thirdly, we have inspiration. This involves another aspect of development. Inspiration is analogous to mediumship, but is entirely egoic. It utilises the mind as the medium of transmission to the brain of that which the soul knows. Mediumship usually describes the process when confined [Page 221] entirely to the astral levels . . . The medium is an unconscious instrument, he is not himself the controlling factor; he is controlled. (4 - 180).
(3) One of the interesting things that is happening, and one of the factors which will serve eventually in the work of demonstrating the fact of the soul, is the mass of communications, inspired writings, and telepathic dictations, which is flooding the world today. As you know, the spiritualistic movement is producing a vast amount of this inspired or pseudo-inspired literature, some of it of the very highest order, and unquestionably the work of highly evolved disciples, and some of it most mediocre in quality. The various theosophical societies have been the recipients of similar communications, and they are found in every occult group. True communications are frequently of deep spiritual value, and contain much teaching and help for the aspirant. Students of the times would do well to remember that it is the teaching that is of moment, not the supposed source; by their intrinsic value alone, these writings and communications must be judged. These communications emanate in the majority of instances from the soul plane, and the recipient or the communicator (the intermediary or the scribe) is either inspired by his own soul, or has tapped the thought level, and knowledge of the ray group to which his soul belongs. He tunes in on a reservoir of thought, and his mind and brain translate these thoughts into words or phrases.
In a lesser number of cases, the man who is receiving a dictation or writing, is in telepathic rapport with some more advanced disciple than himself, and his mind is being impressed by some chela in his group. This chela, who is closer to the Master than he is, passes on to him some of the knowledge that he has absorbed through being able to live within the Master's aura. But the Master is not concerned in the process; it lies between the chela and the aspirant. In these cases the receiver of the communication is often misled, and thinks that the Master Himself is dictating to him, whereas in reality he has - through a more advanced chela than himself - tuned in on the Master's thought atmosphere.
None of the Masters of the sixth initiation (such as the Masters M. and K.H.) are at this time working through dictation with Their disciples. They are too much engrossed with world problems, and with the work of watching over the destinies of the prominent world figures in the various nations, to have any opportunity to dictate teaching to any particular disciple in some small field of activity, and upon subjects of which sufficient is already known to enable the disciple to go ahead alone and unaided. Two of the Masters are working telepathically, and through dictation with several [Page 222] accepted disciples, and Their effort is to inspire these disciples, who are active in world work, to greater usefulness in the Plan. They are working in this way in order to impress a few of the prominent thinkers in the field of science, and of social welfare, with the needed knowledge, which will enable them to make the right moves in the emergence of the race into greater freedom. But I know of no others, in this particular generation, who are so doing, for They have delegated much of this work to Their initiates and disciples. The bulk of the communicators today (working through aspirants on the physical plane), are active working chelas of accepted degree, who (living as they do in the thought aura of the Master and His group) are steadily endeavouring to reach all kinds of people, all over the world, in all groups. Hence the increasing flood of communications, of inspired writings, and of personal messages and teaching.
When you add to the above the equally large flood of communications which emanate from the transmitters' own souls, and from the realm of the subconscious, you have accounted for the mass of the material going out now. In all this there is need for deep thankfulness at the growing responsiveness and sensitivity of man. (14 - 107/9).
See also: ( 18 - 251).
(1) If you will seriously consider with me what the intuition is not, I think my words will find in you an inner response.
The intuition is not a welling forth of love to people, and, therefore, an understanding of them. Much that is called the intuition is recognition of similarities, and the possession of a clear analytical mind. Intelligent people, who have lived in the world for some time, and who have experienced much, and who have contacted many other people, can usually sum up with facility the problems and dispositions of others, provided they are interested. This they must not, however, confound with the intuition.
The intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the Voice of the Silence, a pleased reaction to teaching of any kind, does not infer the functioning of the intuition. It is not only the seeing of symbols, for that is a special sort of perception, and the capacity to tune in on the Universal Mind upon that layer of Its activity which produces the pattern-forms on which all etheric bodies are based. It is not intelligent psychology, and a loving desire to help. That emanates [Page 223] from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul.
Intuition is the synthetic understanding which is the prerogative of the soul, and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the Monad, and towards the integrated and, perhaps (even if only temporarily) co-ordinated and at-oned personality. It is the first indication of a deeply subjective unification, which will find its consummation at the third initiation.
Intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. At its highest point, it is known as that Universal Love, which has no relation to sentiment or to the affectional reaction, but is, predominantly, in the nature of an identification with all beings. Then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms.
Intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. This brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established, and the sense of superiority and separateness recedes into the background.
Intuition, therefore, brings with its appearance three qualities: Illumination, . . . Understanding . . . Love . . . These three words sum up the three qualities or aspects of the intuition, and can be covered by the word, universality, or the sense of universal Oneness. (10 - 2/5).
(2) Let us now consider the intuition, which is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane, and surrounds him entirely with man-made thought-forms, barring out escape into the higher realms of awareness, or into that loving service which must be given in the lower worlds of conscious, manifested effort.
The major point I would seek to make here, is that the intuition is the source or the bestower of revelation. Through the intuition, progressive understanding of the ways of God in the world, and on behalf of humanity are revealed; through the intuition, the transcendence and the immanence of God is sequentially grasped; . . . through the intuition man arrives at the experience of the kingdom of God, and discovers the nature, the type of lives and of phenomena, and the characteristics of the Sons of God as they come into manifestation. Through the intuition, some of the plans and purposes working out through the manifested created worlds, are brought to his attention, and he is shown in what way he and the rest of humanity [Page 224] can co-operate and hasten the divine purpose; through the intuition, the laws of the spiritual life, which are the laws governing God Himself, conditioning Shamballa, and guiding the Hierarchy, are brought to his notice progressively, and as he proves capable of appreciating them and working them. (10 - 135/6).
(3) The intuition is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect of truth, known by the soul, emanating from the world of ideas, and being of the nature of those energies which produce all that is known and seen. These truths are always present, and these laws are ever active, but only as the mind is trained and developed, focussed, and open-minded can they be recognised, later understood, and finally adjusted to the needs and demands of the cycle and time. (4 - 15).
(4) The intuition which guides all advanced thinkers into the newer fields of learning, is but the forerunner of that omniscience which characterises the soul. (4 - 16).
(5) The ignorant and the wise meet on common ground as extremes always do. In between are those who are neither totally ignorant nor intuitively wise. They are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. This ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who - relegating the emotional and feeling nature to its own place - uses the mind as a focussing point and looks out through that lens upon the world of the soul. (4 - 17/8).
(6) Intuition reveals not the way ambition can be fed, nor the manner in which desire for selfish advancement can be gratified. (4 - 70).
(7) Only as the man becomes intuitive does he become of use in a Master's group. . . . When (the intuition) is beginning to function, then the disciple can pass from the stage of probation to that of acceptance in a Master's group. (4 -167).
(8) That which is the opposite pole of illusion is, as you well know, the intuition. The intuition is that recognition of reality which becomes possible as glamour and illusion disappear. An intuitive reaction to truth will take place when - along a particular line of approach to truth - the disciple has succeeded in quieting the thought-form-making propensities of the mind, so that light can flow directly, and without any deviation, from the higher spiritual worlds. (10 - 67).
(9) Once man is impersonal and free from the reactions of the lower self, and his consciousness is illumined by the clear light of the intuition, then his "window of vision" becomes clarified and his sight into reality is unimpeded. Obstructions (always erected by humanity itself) are removed, and he sees all life and form in their true relation and can comprehend, and even occultly "see", the "passage of the energies". (16 - 422).
(10) Something of the quality and the revelatory power of the intuition is known by all disciples; it constitutes at times (from its very rarity) a major "spiritual excitement". It produces effects and stimulation; it indicates future receptivity to dimly sensed truths, and is allied - if you could but realise it - with the entire phenomena of prevision. A registration of some aspect of intuitional understanding is an event of major importance in the life of the disciple who is beginning to tread the Path to the Hierarchy. It provides testimony, which he can recognise, of the existence of knowledges, wisdom and significances, of which the intelligentsia of humanity are not yet aware; it guarantees to him the unfolding possibility of his own higher nature, a realisation of his divine connections, and the possibility of his ultimate highest spiritual attainment. (18 - 131).
(11) The power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. The intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity, and to see that reality free from glamour and the illusions of the three worlds. When the intuition functions in any human being, he is enabled to take direct and correct action, for he is in touch with the Plan, with pure and unadulterated fact and undistorted ideas - free from illusion and coming direct from the divine or universal Mind. The unfoldment of this faculty will bring about a world recognition of the Plan, and this is the greatest achievement of the intuition in this present world cycle. When that Plan is sensed, there comes the realisation of the unity of all beings, of the synthesis of world evolution and of the unity of the divine objective. All life and all forms are seen in their true perspective; a right sense of values and of time then eventuates. When the Plan is truly intuited and at first hand, then constructive effort becomes inevitable and there is
no lost motion. It is the partial realisation of the Plan and its interpretation at second or third hand by the ignorant, which is responsible for the wasted effort and the foolish impulses which characterise the present occult and world organisations. (5 - 25).
(12) By learning to break through the glamour in their own lives and [Page 226] to live in the light of the intuition, disciples can strengthen the hands of Those Whose task it is to awaken the intuition in man. (5 - 26).
(13) (The disciple) learns, finally, to substitute the intuition - with its swiftness and its infallibility - for the slow and laborious work of the mind, with its deviousness, its illusions, its errors, its dogmatisms and its separative thinking and cultures. (6 - 415).
(1) Be joyful, for joy lets in the light, and where there is joy there is little room for glamour and misunderstanding. (5 - 461).
(2) Aim at demonstrating happiness. Be joyous in your work and service. Be not so intense, but go happily along the lighted Way. Such is my prayer for you. (5 - 408).
(3) You can train yourself to build in that quality of joy which is the characteristic of a personality which is consciously anchored in the soul realm. (5 - 398).
(4) To those who wrestle, strive, and hold on, the joy is doubled when the materialisation comes. The joy of contrast will be yours, for knowing the past of darkness you will revel in the light of fruition; the joy of tried and tested companionship will be yours, for years will have proved to you who are your chosen associates, and in community of suffering will come the strengthened link; the joy of peace after victory will be yours, for to the tired warrior the fruits of achievement and rest are doubly sweet; the joy of participation in the Masters' plan will be yours, and all is well that associates you closely with Them; the joy of having helped to solace a needy world, of having brought light to darkened souls, of having healed in some measure the open sore of the world's distress, will be yours, and in the consciousness of days well spent, and in the gratitude of salvaged souls, comes the deepest joy of all, - the joy a Master knows when He is instrumental in lifting a brother up a little higher on the ladder. This is the joy that is set before you all - and not so very far ahead it lies. So work not for joy, but towards it; not for reward, but from the inner need to help; not for gratitude, but from the urge that comes from having seen the vision and realisation of the part you have to play in bringing that vision down to earth.
It is helpful to differentiate between happiness, joy and bliss: First, happiness, which has its seat in the emotions, and is a personality reaction.
Second, joy, which is a quality of the soul and is realised in the mind, when alignment takes place.
Third, bliss, which is the nature of the Spirit and about which speculation is fruitless until the soul realises its oneness with the Father. This realisation follows upon an earlier stage wherein the personal self is at-oned with the soul. Therefore speculation and analysis as to the nature of bliss is profitless to the average man whose metaphors and terminologies must perforce be personal, and related to the world of the senses. Does the aspirant refer to his happiness or joy? If he refers to the latter it must come as the effect of group consciousness, of group solidarity, of oneness with all beings, and may not be interpreted in terms of happiness after all. Happiness comes when the personality is meeting with those conditions which satisfy it in one part or other of its lower nature; it comes when there is a sense of physical well being, of contentment with one's environment or surrounding personalities, or of satisfaction with one's mental opportunities and contacts. Happiness is the goal of the separated self.
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 non-acquisitive, 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.
It is a platitude as well as an occult paradox, to say that in the midst of profound personality distress and unhappiness, the joy of the soul may be known and felt. Such however is the case, and it is for this the student must aim. (4 - 368/70).
(5) The only cure for this creeping inertia, is to ignore the body and take your joy in the livingness of service. I speak here not of definite disease or of serious physical liabilities; to these right care and attention must be [Page 228] duly given; I speak to the thousands of ailing men and women who are preoccupied with taking care of themselves, and so waste hours of the time which could be given to the service of humanity. (8 - 168).
(6) The races today are steeped in misery and an unhappy psychological acquiescence in sorrow and pain. The clear light of love must sweep away all this, and joy will be the keynote of the coming New Age. (12 - 120).
(7) We stand today on the verge of great things. Humanity is on its way with renewed impetus. It stands no longer at the cross roads, but irrevocable decisions have been made, and the race is moving forward along a path which will lead it eventually into light and peace. It will find its way into "the peace which passeth understanding" because it will be a peace which is independent of outer conditions, and which is not based upon what present humanity defines as peace. The peace which lies ahead of the race, is the peace of serenity and of joy - a serenity, based upon spiritual understanding; and a joy which is untouched by circumstance. This joy and serenity is not an astral condition but a soul reaction. These qualities are not achieved as the result of disciplining the emotional nature, but demonstrate as a natural, automatic reaction of the soul. This is the reward of a definitely achieved alignment. These two qualities of the soul - serenity and joy - are the indications that the soul, the ego, the One Who stands alone, is controlling or dominating the personality, circumstance, and all environing conditions of life in the three worlds. (15 - 200).
(8) The future holds within its silence other modes of saving humanity. The cup of sorrow and the agony of the Cross are well-nigh finished. Joy and strength will take their place. Instead of sorrow we shall have a joy which will work out in happiness, and lead eventually to bliss. We shall have strength which will know naught but victory, and will not recognise disaster. . . . Only the dawn is with us yet - the dawn of the Aquarian Age. The full tide of light is inevitably moving upon its way towards us. (18 - 234)
(9) And my brother, be happy. Learn to feel joy - a joy which is based on the knowledge that humanity has always triumphed and passed onward and forward, in spite of apparent failures, and the destruction of past civilisations; a joy, which is founded upon the unshakable belief that all men are souls, and that "points of crisis" are factors which are of proven usefulness in calling in the power of that soul, both in the individual man, in a race, or in humanity as a whole; a joy which is related to the bliss which characterises the soul on its own level, whereon the form aspects of manifestation do not dominate. Ponder on these thoughts and remember you are [Page 229] grounded in the centre of your Being and can, therefore, see the world truly and with no limited vision; you can stand unperturbed, knowing the end from the beginning, and realising that love will triumph. (5 - 471).
(10) In these days of world pain, let love and joy equally be keynotes of your life - as a group and as individuals - for they carry the healing vibrations of the Hierarchy. (5 - 299/300).
(11) I call you also to a cultivated joyousness, which will end in releasing you to fuller service. (5 - 138).
(12) So many in the final years of life, live, think and act in such a manner that the soul withdraws its attention. Thus only the personality remains. To all of you who have passed the half century I would say: Face the future with the same joy as in youth, yet with an added usefulness, knowing that the wisdom of experience is yours, the power to understand is yours, and that no physical limitation can prevent a soul from useful expression and service. I would remind you of something which is often forgotten: It is far easier for the soul to express itself through an older experienced body, than through one that is young and inexperienced, provided that there is no pride and no desired selfishness, but only longing to love and to serve. (5 - 465/6).
(13) Ponder on joy, happiness, gaiety and bliss; these release the channels of the inner life, and reach - in a wide circle - many kinds of men. They heal and cleanse the physical body, and help you do your work with little effort, a proper sense of values, and a detachment which is based on love and not isolation. 5 - 170).
(14) Meditations on joy:
1. The Joy of the Soul irradiates my life, and lightens all the burdens which those I meet may carry. The Joy of the Lord is my strength, and I develop strength in joy for others. (5 - 176).
2. Joy - Like a bird on the wing, I fly towards the sun. I sing in my soul, so that all I meet can hear. (5 - 435).
3. "With industry I work as doth the ant. With speed I travel as moves the hare upon its path. With joy I climb as doth the goat which scales the precipice and stands upon the mountain top. Industry, speed and joy must be the keynotes of my life; diligence with the task assigned; speed to assent with all the Master says; speed on my way to service; and joy to shower forth on all I meet. Such is the Way for me." (5 - 462).
4. Let the song of the soul be sounded forth by me, and the clear high notes bring peace and joy to others. My word today is Joy. (5 - 565).
5. Sit in perfect silence and quiet for fifteen minutes, not negatively [Page 230] drifting into a semi-tranced condition, but actively becoming aware of that inner centre of stillness and of peace where joy and bliss have their home. (5 - 577).