The dual forces on the plane (whereon the vital power must be sought) are seen; the two paths face the solar Angel; the poles vibrate. A choice confronts the one who meditates.
[219] We must start our study and consideration of the seventh Rule for Magic. We have completed the first six Rules which deal specifically with work on the mental plane, and hence have a practical value only for those who are beginning to utilize the power of the mind in the magical work of creation.
It is interesting to note in this connection that, as humanity enters into its heritage of mind, there appears simultaneously a growing tendency towards magical work. Schools of affirmation are cropping up on all sides, whose announced intent is to create those natural conditions wherein a man may have what he deems to be admirable and advisable. Books on the subject of the creative mind are flooding the markets, and discussions on the force back of the creative arts are deemed of vital interest. Psychologists are giving the entire matter much consideration, and though at present the ideal is viewed almost entirely in terms of the physical plane, yet the sum total indicates a vibratory activity in the world soul, as it expresses itself through humanity, and issues forth from the mental realm. The pioneers of the race, and the foremost thinkers and creative workers of humanity are but the sensitives who respond most readily to the mental impulses. They are in the minority as yet, and most people respond to the forces and vibrations emanating from the plane of the emotions and of desire. More and more however are awakening, and the significance of the six first Rules of Magic will become increasingly apparent.
[220] These fifteen rules are divided into:
Six rules on the mental plane.
Five rules on the desire or astral plane.
Four rules on the physical plane.
The main thought to be held clearly in the mind is that they confine themselves to the use of energy in the three worlds, and that this energy is either consciously manipulated by the governing soul or is swept into activity by the force inherent in the matter of the three worlds, independently of the soul. When this is the case, the man is a victim of his own form energies and the matter aspect of all manifestation. In the other case, he is the intelligent ruler, controller of his own destinies, and swings the lower energies into forms and activities through the power of his mind impulses, and the focussed attention of his own soul. In the six rules already considered one or two thoughts most clearly emerge and might be summed up in the following terms:
Rule 1—Recollection, resulting in concentration.
Rule 2—Response, resulting in an interaction between higher and lower.
Rule 3—Radiation, resulting in a sounding forth.
Rule 4—Respiration, resulting in creative work.
Rule 5—Re-union, resulting in the at-one-ment.
Rule 6—Re-orientation, resulting in a clear vision of the Plan.
Students would do well to consider these relationships, and to work out the underlying synthesis.
In the words of this rule the astral plane, with its function and problem, is ably synthesized. Note the terms used in the description given in a few short phrases:
1. The plane of dual forces.
2. The plane of the two paths.
3. The plane whereon the vital power is sought. [221]
4. The plane of the vibrating poles.
5. The plane whereon a choice is made.
One of the most vital things every aspirant has to do is to learn to understand the astral plane, to comprehend its nature and to learn both to stand free from it and then to work on it. In this instruction, I seek to give some clear teaching on this plane, for the moment a man can “see” on the astral plane, and can achieve equilibrium and hold steady in the midst of its vibrating forces, that moment he is ready for initiation.
First, let us gather together some of the terms which are used to describe this sphere of divine Being wherewith a man has first to identify himself, penetrate to the centre, pierce through its veiled illusion, and eventually stand poised, untouched, detached, uninfluenced and free.
The term “astral” so often used is in reality a misnomer. H. P. B. was basically right when she used the term in connection with the etheric or vital planes of the physical plane. When contact is made with the etheric world, the first impression given is always of a starry light, of brilliance, of scintillation. Gradually, however, the word became identified with Kama or desire, and so was used for the plane of emotional reaction.
It is interesting to note this for it is in itself an instance of the effect of the astral plane upon the human brain, which in its uninformed condition reverses the reality and sees things in an upside down state. The appearance of the astral plane when first definitely seen by the “opened eye” of the aspirant is one of dense fog, confusion, changing forms, interpenetrating and intermingling colours, and is of such a kaleidoscopic appearance that the hopelessness of the enterprise seems overwhelming. It is not light, or starry or clear. It is apparently impenetrable disorder, for it is the meeting ground of forces. Because the forces in the aspirant’s [222] own body are equally in disorder, he blends in with the surrounding chaos to such an extent that it is at first almost impossible for the onlooking soul to dissociate its own astral mechanism from the astral mechanism of humanity as a whole, and from the astral mechanism of the world.
One of the first things then that the aspirant has to learn is to dissociate his own aura in the emotional sense from that of his surroundings and much time is expended in learning to do this. It is for this reason that one of the first qualifications of discipleship is discrimination , for it is through the use of the mind, as analyzer and separator, that the astral body is brought under control.
Secondly, the astral plane is the plane of illusion, of glamour, and of a distorted presentation of reality. The reason for this is that every individual in the world is busy working in astral matter, and the potency of human desire and of world desire produces that constant “out-picturing” and form building which leads to the most concrete effects of astral matter. Individual desire, national desire, racial desire, the desire of humanity as a whole, plus the instinctual desire of all subhuman lives causes a constant changing and shifting of the substance of the plane; there is a building of the temporary forms, some of rare beauty, some of no beauty, and a vitalising by the astral energy of its creator. Add to these forms that persistent and steadily growing scenario we call the “akashic records” which concern the emotional history of the past, add the activities of the discarnate lives which are passing through the astral plane, either out of or towards incarnation, add the potent desire, purified and intelligent, of all superhuman Lives, including those of the occult planetary Hierarchy, and the sum total of forces present is stupendous. All play upon, around and through every human being, and according to the calibre of his physical body, and the condition of his centres [223] will be his response. Through this illusory panorama, the aspirant has to make his way, finding the clue or thread which will lead him out of the maze, and holding fast to each tiny fragment of reality as it presents itself to him, learning to distinguish truth from glamour, the permanent from the impermanent and the certainty from the unreal. As the Old Commentary puts it:
“Let the disciple seize hold of the tail of the serpent of wisdom, and having with firmness grasped it, let him follow it into the deepest centre of the Hall of Wisdom. Let him not be betrayed into the trap set for him by the serpent of illusion, but let him shut his eyes to the colourful tracery upon its back, and his ears to the melody of its voice. Let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya.”
No glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged Path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of Deliverance. He may travel sometimes in the dark (and the illusion of darkness is very real); he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the Path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-interest and of material enchantment, but the lapse will be but brief. Nothing in heaven or hell, on earth or elsewhere can prevent the progress of the man who has awakened to the illusion, who has glimpsed the reality beyond the glamour of the astral plane, and who has heard, even if only once, the clarion call of his own soul.
The astral plane is also the Kurukshetra, both of humanity [224] as a whole and of the individual human unit. It is the battle-ground whereon must be found the Waterloo of every aspirant. In some one life, there comes an emotional crisis in which decisive action is taken, and the disciple proves his control of his emotional nature. This may take the form of some great and vital test, covering a brief time but calling forth every resource of wisdom and of purity that the disciple possesses, or it may be a long and protracted emotional strain, carried over many years of living. But in the attaining of success and in the achievement of clear vision and right discernment (through right discrimination) the disciple testifies to his fitness for the second initiation.
I would like to point out that it is this test and crisis through which humanity is now passing, and which began in those conditions which culminated in the world war and the present world strain. The first initiation of humanity, as an entity, took place when individualization became possible, and the soul was born in the body of humanity. This was preceded by a period of fearful stress and strain, dimly sensed by the pioneers into the human kingdom from the ranks of the animal-men. Should this crisis be successfully passed, the second initiation of humanity will be the result—the passing through the baptism and the entering of the stream. So the world war and its resulting effects constitute the Kurukshetra of the world Arjuna, and the outcome is still in the balance. Let this not be forgotten. There is however no cause for pessimism. The outcome of good is inevitable. It is however a question of a slow or a rapid realization and liberation from the great world illusion, and to this end every aspirant is begged to work strenuously and to lend his aid. Every man who liberates himself, who sees clearly, and who releases himself from the glamour of illusion aids in the Great Work. [225]
Again, the astral plane is that whereon the pairs of opposites act and interact, and whereon the pull of the great dualities is most potently felt. Primarily, the interaction is between the soul and its vehicle, matter, but there are many lesser dualities which play their part and are more easily recognized by the average man.
Light and darkness interact, as do pleasure and pain; good and evil meet and form the playground of the Gods, and poverty and riches are offset one against the other. The entire modern economic situation is of an astral nature; it is the outcome of desire and the result of a certain selfish use of the forces of matter. Heat and cold, as we understand the term, in a most peculiar manner are the result of the interplay of the pairs of opposites, and an interesting line of occult study concerns itself with the effects of racial emotions on climatic conditions. We most truly make our climate in one significant sense. When desire has burnt itself out, planetary life comes to an end, as climatic conditions will negate form-life as we understand it.
In relation to the human unit, the secret of liberation lies in the balancing of the forces and the equilibrising of the pairs of opposites. The Path is the narrow line between these pairs which the aspirant finds and treads, turning neither to the right nor to the left.
It must be remembered always that when the pairs of opposites are discerned, when a man balances the forces of his own nature, when he has found the Path and become the Path, then he can work with the world forces, can preserve the balance and the equilibrium of the energies of the three worlds and so become a co-worker with the Masters of the Wisdom. Let us pray and hope that this may be the practical outcome of our understanding of the nature of the battleground of the astral plane.
[226] Passing from our consideration of the nature of the astral plane we will deal with its functions and the relation of the disciple to its activities. Let us remember certain things about it. First, it is pre-eminently the battle-ground, and on it is fought the warfare which eventuates in the final release of the imprisoned soul. It is useful to have in mind the outstanding characteristics of the three planes and the three bodies which function on them.
The physical plane is the plane of active experience in and through matter. It is the plane of externalisation and, according to the condition and point of development of the inner man, so will be the outer form and its activities.
The astral plane is the plane whereon the man passes through three stages of consciousness:
a. He gains, through his sensory apparatus, consciousness in the world of forms, and develops ability to re-act to those forms with wisdom and intelligence. This consciousness he shares with the animal world, though he goes far beyond them in some respects, owing to his possession of a correlating and co-ordinating mind.
b. Sensitivity, or awareness of moods, emotions and feelings, desires and aspirations which have their roots within him in the principle of self-consciousness, or in the ahamkara principle, as the occultist (who loves difficult phrases) is apt to call it. This he shares in common with his fellow-men.
c. Spiritual awareness or sensitiveness to the spiritual world, and the feeling aspect of the higher consciousness. This has its roots in the soul, presupposes the dominance of the mental nature, and is that faculty [227] which constitutes him a mystic. This awareness he shares in common with all disciples and it is the reward of the gained victories of his astral plane experience.
The mental plane comes next. In it the right use of the intellect is the outstanding achievement. This is also characterised by three stages:
a. The stage wherein the mind is the receiver of impressions from the outer world, via the five senses and the brain. This is a negative condition, and, in it, the “modifications of the thinking principle” are brought about through the impacts of the external world, and the re-actions of the astral world.
b. The stage wherein the mind initiates its own activities, and wherein the intellect is a dominating factor. Though thrown into activity by the factors enumerated above, it is responsive also to the thought currents of the mental plane as well, and becomes exceedingly active as the result of these two contacts. Out of these a third activity supervenes wherein the reasoning principle acts upon the information gained in these two ways, sets its own streams of thoughts, and formulates its own thought forms, as well as registering those of others.
c. The stage wherein the soul, through concentration and meditation succeeds in imposing its ideas and impressions upon the mind held “steady in the light” and so enables the mental body to respond to impressions and contacts emanating from the subjective and spiritual worlds.
Yet the battle, par excellence, is fought out in the astral body, and only reaches its most intense point and its potent fierceness when there is a good physical instrument and a well-equipped mentality. The greater the sensitivity of the astral body, the greater its reactions to [228] the physical world and to the mental condition and hence the fact emerges that disciples and the more highly evolved people in the world have a more potent astral body and work under greater emotional strain than the less highly evolved and the liberated sons of God.
Students are therefore begged to deal drastically and potently with their emotional natures, remembering that victory descends from above and cannot be worked up to from below. The soul must govern and its instrument in the warfare is the consecrated mind.
It is interesting to note the occult sequence in the description given of this plane in the rule under consideration.
It is first of all the plane of dual forces. The first thing the aspirant becomes aware of is duality. The little evolved man is aware of synthesis, but it is the synthesis of his material nature. The highly spiritual man is aware also of synthesis but it is that in his soul, whose consciousness is that of unity. But in between is the wretched aspirant, conscious of duality above all else and pulled hither and thither between the two. His first step has, for its objective, to make him aware of the pairs of opposites and of the necessity to choose between them. Through the light, which he has discovered in himself, he becomes aware of the dark. Through the good which attracts him, he sees the evil which is for him the line of least resistance. Through the activity of pain, he can visualize and become aware of pleasure, and heaven and hell become to him realities. Through the activity of the attractive life of his soul, he realizes the attraction of matter and of form, and is forced to recognize the urge and pull of both of them. He learns to feel himself as “pendant ‘twixt the two great forces”, and, once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. [229] Thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. One path leads back into the dreary land of rebirth, and the other leads through the golden gate to the city of free souls. One is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. One path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. On one path, he becomes proficient in black magic, which is only the developed powers of the personality, subordinated to the selfish purposes of a man whose motives are those of self interest and worldly ambition. These confine him to the three worlds and shut the door which opens on to life. On the other path, he subordinates his personality and exercises the magic of the White Brotherhood, working always in the light of the soul with the soul in all forms, and laying no emphasis upon the ambitions of the personal self. Clear discrimination of these two paths reveals what is called in some occult books that “narrow razor-edged Path” which lies between the two. This is the “noble middle Path” of the Buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize—one going up unto the gates of heaven, and the other passing down into the nethermost hell.
By the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule “the vital power”. Just as the eye is the instrument of choice in choosing the way of travel on the physical plane and has besides a potency all its own whereby it attracts and develops its [230] own sign language, so a vital power is felt in the aspirant. This eventually brings the third eye into activity, and so there is gained a potency and a clear vision which make right choice and quick progress upon the way a steady progression. We are told that power is grown or developed in silence, and only he who can find a centre of peace within his head, where the paths of the bodily forces and the spiritual inflowing tides meet, can rightly practice true discrimination and that dispassion which bring the controlled astral and mental bodies under the guidance of the soul.
Then he can understand the significance of “the vibrating poles”, and achieve that point of equilibrium which is the result of their interaction and vibration.
The sensing of the dual forces and the clear discrimination of the two paths leads to the development of the vital power. This vital power demonstrates its first activity in enabling the aspirant to achieve a point of balance and so stand on that pinnacle of achievement whereon “a choice is made”.
What is that choice? For the aspirant, it is that between rapid and slow progress. For the disciple, accepted and loyal, it is the choice between methods of service. For the initiate it oft lies betwixt spiritual advancement and the arduous work of staying with the group and working out the plan. For the Master it is the choice between the seven Paths, and it will therefore be apparent how much more strenuous and difficult is his problem.
All however prepares the aspirant for right choice through right discrimination leading to right action, and made possible through practiced dispassion. In this sentence is summed up the technique of the warrior upon the battle-field of the desire plane.
It should here be noted that in the steadily developing power of choice, and the loyally fought battle of the astral [231] plane, the consciousness in the man shifts stage by stage. First, it is the battered earth-weary aspirant who has to struggle with desire, with glamour, with ambition and with his sensitive emotional body. He thinks the battle is stupendous but from the wider angle it is relatively small—yet all that he can stand.
Later, it is the experienced probationary disciple who wrestles in the vale of illusion, and deals not alone with his own nature but with the forces of that vale also, recognising its dual nature. Then, the disciple comes forth to battle and faces with courage (and often with clear vision) the forces arrayed against him. They involve not only those in his own nature and in those aspects of the astral plane to which he naturally re-acts, but also involve the forces of illusion arrayed against the group of disciples to which he belongs. Let all disciples take note of this and have it in mind in these difficult and strenuous days. Such disciples are in conscious contact at times with their soul forces and for them there is no defeat nor turning back. They are the tried warriors, scarred and tired, yet knowing that triumphant victory lies ahead, for the soul is omnipotent. Accepted disciples, who battle all the above enumerated factors, plus the black forces arrayed against the Elder Brothers, can call upon the spiritual energies of their group and at rare and indicated moments upon the Master under whom they work. Thus the work and labour expands; thus the responsibility and struggle steadily increases; yet at the same time there is also a steadily growing reception of potencies which can be contacted and utilized and which when correctly contacted insure victory at the end.
The phrase “the one who meditates” relates to the soul. Arjuna, the aspiring disciple, resigns the struggle and hands the weapons and the reins of government to Krishna, the soul, and is rewarded at last by understanding [232] and by a vision of the divine form which veils the Son of God Who is Himself.
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.
Such is the path ahead of each and all who dare to tread it. Such is the opportunity offered to all students who have made their choice with dispassion and are prompted by love and the desire to serve.