понедельник, 11 января 2016 г.

367. Esoteric Psychology - Volume I - 10. Section One - CHAPTER III - Ten Basic Propositions Question 3. Can the fact of the Soul be proved? - A. BAILEY

Section One - CHAPTER III - Ten Basic Propositions

Question 3.  Can the fact of the Soul be proved?


The soul has been satisfactorily disproved from the standpoint of academic science.  For ages the search has gone on, with the objective of the search—scientifically speaking— being laid on the demonstration of the location of the soul in the human body.  That has been the emphasis and the important factor to the scientific mind, which is so different to that of its more mystically inclined brother.
All research, especially that carried on lately in connection with the modern materialistic schools and with the fuller understanding of the mechanism of the human body, has tended to prove that the soul is a superstition, a defense mechanism, and that conscious thought with all the higher manifestations of the human mind (and hence also the lower expressions of personality, selfhood and conscious integration) can well be provided for and accounted for by man's present equipment of brain, nervous system and the endocrine system.  All these in their turn are understood to be the result of a long evolutionary and selective process.  The wonder of the machine itself is divine in its completion and in its scope.  From a primeval germ, developing under the pressure of nature's laws, and of environing conditions plus a consistent adaptation to requirements and a most careful selection, man has developed; he now possesses a mechanism which is responsive to the natural world, to sensation and to thought.  That which is called the soul is regarded frequently as the result of this selective process and as constituting the sum total of the responsive and discriminating powers of the cells and organs of the body, plus the life principle.  All, we are told, is inherent in the parental germ, and the conditions of the environment, added to heredity and education, are sufficient to account for the phenomena of the human consciousness.  Man is a machine, a part of a still greater machine which we call nature, and both man and nature are run on immutable laws. There is no free will except within certain clearly defined limits, which are defined by equipment and by circumstance. [91]  There can be no immortality, for when the machine breaks down and disintegrates there is nothing left but the dissociated cells and atoms of which it was originally composed.  When the principle of coherence or of integration ceases to function, that which it produced—the coherent functioning body—likewise ceases to function.  Consciousness and choice, awareness and affection, thought and temperament, life and love, character and capacities—all disappear, and there is nothing left but the atoms of which the body had been composed.  These in their turn are dissipated and disappear, and all has finally been reabsorbed into the general reservoir of forces and atoms.
Of the countless millions of human beings who have lived and loved, suffered and rejoiced upon our planet, what is left today to guarantee to us their existence in the past, not to speak of their continuing existence in the present?  A few bones, a few buildings, and, later, traces of their historical influence; later still, we note what they have left behind of beauty in the field of literature, of architecture, of painting, and in those forms in which they have embodied their thought and aspiration, their visions and their ideals.  On the planet today we find a humanity at all stages of development, with mechanisms of varying kinds, adequate and inadequate.  We find all of them, without exception, breaking down under test and limited by disease, or hiding the seeds of disease; the perfect equipment is totally unknown, and every man harbors the germs of trouble.  No man possesses a perfect mechanism, but owns one that must inevitably break down at some point that is conditioned by an under-developed or over-developed glandular system, that hides at some point inherited disease and racial weaknesses, and that fails somewhere, in some portion of the mechanism, to meet the needs (physical, emotional, and mental) of the day and hour.  Of what does this speak?  Of the sum total of the united cell life; of the environing [92] group in which a particular form finds itself; of the life, impersonal and abstract in nature, which pervades it; of a vague group spirit that is expressing itself through the fourth kingdom in nature; of a temporary and impermanent self; or of an immortal entity who is the dweller in the body?
Such are some of the questions which arise today; and in the last analysis, belief in the soul can be posited as being largely a matter of temperament, of the wish and desire of the ages wherein man struggled and suffered and relieved the strain of living by constructing a body of thought around a happy immortal being, who was to be free, eventually and finally, from all the difficulties of physical existence.  The soul can be regarded as a beautiful vision or as an hallucination, for all that tends to prove its existence is the testimony of the many mystics down the ages to a contact and an experience which can be accounted for in terms of dream life, of brain lesions or of escape reactions, but which rests on no sure foundation.  So say the materialists and the upholders of proven scientific facts.  Belief, verbal testimony, hope, curious and inexplicable psychic happenings, the mass of untrained opinion and the findings of visionary people (who were probably psychopathic cases) are not enough to prove the fact of the soul.  They prove only man's power to imagine, to build images and pictures, and to lose himself and his dreadful present in a dream world of a possible and ardently desired future in which frustration will end, in which full expression will be achieved, and in which each man will enter into an impossible heritage which he has himself constructed out of the unrealised hopes and dim unuttered longings of his deeply hidden thought life.  Belief in God and Heaven and in an immortal future have grown out of the ancient awe and ignorant terror of infant humanity.  They saw in all the phenomena of nature (incomprehensible and terrifying) the [93] activity of a gigantic man, built on lines which were the projection of their own consciousness, and who could be propitiated or angered by the behaviour of a human being.  The result of a man's effect upon this deity provided man's destiny, which was either good or bad according to the reactions of this God to his deeds.  Thus we have the origin of the heaven or hell complexes of the present religious faiths.  From this grew, automatically, the idea of a persistent entity called the soul, which could enjoy heaven or suffer hell at the will of God and as the result of actions done whilst in the human form.  As the forms of man grew in sensitivity; as they became more and more refined under the influence of the law of selection and of adaptation; as the group life grew closer and the group integration was improved; as the heritage of history, of tradition and of the arts grew richer and made its impress, so that ideas of God grew, and likewise ideas of the soul and of the world, man's concepts of reality grew richer and deeper, so that today we are faced with the problem of a thought inheritance which testifies to a world of concepts, ideas and intuitions which deal with the immaterial and the intangible, and which testify to an age-long belief in a soul and its immortality for which there is no true justification.  At the same time we have demonstrated to us by science that all we can really know with certainty is the tangible world of phenomena, with its forms, its mechanisms, its test tubes and its laboratories, and the bodies of men "fearfully and wonderfully made," diverse and different.  These in some mysterious way produce thoughts and dreams and imaginings, and which, in their turn, find expression in the formulated schemes of the past, the present and the future, or in the fields of literature, art and of science itself, or in the simple everyday life of the ordinary human being who lives and loves and works and plays and bears children and eats food and earns money and sleeps.
[94]
And then what?  Does man disappear into nothingness, or does, somewhere, a part of him (hitherto unseen) live on? Does this aspect survive for a time and then in its turn disappear, or is there an immortal principle, a subtle intangible entity which has an existence either in the body or out of the body, and which is the undying immutable Being, belief in Whom has sustained countless millions down the ages?  Is the soul a fiction of the imagination and has science satisfactorily disproved its existence?  Is consciousness a function of the brain and of the allied nervous system, or shall we accept the idea of a conscious dweller in the form?  Does our power to become aware of and to react to our surroundings find its source in the body-nature, or is there an entity who beholds and takes action?  Is this entity different to and separable from the body, or is it the result of the body type and life, and so either persists after the body disappears, or disappears with it and is lost?  Is there nothing but matter or energies in constant movement which produce the appearances of men who react in their turn and express the energy that is pouring through them blindly and unconsciously, having no individual existence?  Or are all these theories partially true, and shall we really comprehend the nature and being of man only in the synthesis of all of them and in the acceptance of the general premises?  Is it not possible that the mechanically minded and scientific investigators are right in their conclusion anent the mechanism and the form nature, and that the spiritually minded thinkers who posit an immortal entity are also right?  As yet perhaps something is lacking which would bridge the gap between the two positions.  Is it possible that we may discover a something which will link the intangible world of true being with the tangible world (so-called) of form life?
When humanity is assured of divinity and of immortality, and has entered into a state of knowledge as to the nature of [95] the soul and of the kingdom in which that soul functions, its attitude to daily life and to current affairs will undergo such a transformation that we shall verily and indeed see the emergence of a new heaven and a new earth.  Once the central entity within each human form is recognised and known for what it essentially is, and once its divine persistence is established, then we shall necessarily see the beginning of the reign of divine law on earth—a law imposed without friction and without rebellion.  This beneficent reaction will come about because the thinkers of the race will be blended together in a general soul awareness, and a consequent group consciousness will permit them to see the purpose underlying the working of the law.
Let us put this a little more simply.  We are told in the New Testament that we must endeavour to let the mind which was in Christ also be manifest in us.  We are working towards the perfecting of the rule of Christ on earth; we are aiming at the development of the Christ consciousness and at the bringing in of the rule or law of Christ, which is Love.  This will come to fruition in the Aquarian Age, and we shall see brotherhood established on earth.  The rule of Christ is the dominance of the basic spiritual laws.  The mind of Christ is a phrase conveying the concept of the rule of divine intelligent love, which stimulates the rule of the soul within all forms, and brings in the reign of the Spirit.  It is not easy to express the nature of the revelation which is on the way.  It involves the recognition by men everywhere that the "mind-stuff," as the Hindus call it, to which their own minds are related and of which their mental bodies are an integral part, is also part of the mind of Christ, the cosmic Christ, of Whom the historical Christ is—upon our planet—the ordained representative.  When men, through meditation and group service, have developed an awareness of their own controlled and illumined minds, they [96] will find themselves initiated into a consciousness of true being and into a state of knowledge which will prove to them the fact of the soul, beyond all doubt or questioning.
The Mystery of the Ages is on the verge of revelation, and through the revelation of the soul that mystery which it veils will stand revealed.  The scriptures of the world, we know, have ever prophesied that at the end of the age we shall see the revelation of that which is secret, and the emergence into the light of day of that which has hitherto been concealed and veiled.  This, our present cycle, is the end of the age, and the next two hundred years will see the abolition of death, as we now understand that great transition, and the establishing of the fact of the soul's existence.  The soul will be known as an entity, as the motivating impulse and the spiritual centre back of all manifested forms.  The next few decades will see certain great beliefs substantiated.  The work of Christ, and His main mission two thousand years ago, was to demonstrate the divine possibilities and powers latent in every human being.  The proclamation which He made to the effect that we were all sons of God and own one universal Father will, in the future, no longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a scientific pronouncement.  Our universal brotherhood and our essential immortality will be demonstrated and realised to be facts in nature.  He came, He said, not to bring peace but a sword, and esoterically, He has been the "Cosmic Divider."  Why? Because, in establishing unity, He also makes a distinction between body and soul.  Body and soul are, however, only two parts of one whole, and this must not be forgotten.  In establishing the fact of the soul and its expression, the body, the totality emerges in completeness.
How will this revelation come?  We enter here into the realm of foretelling and of prevision to which many have an[97] objection on the ground that the thing of the moment is that which aids the soul's spiritual living; they feel that the holding out of promises of future help and revelation, and the encouragement in the aspirant of a happy speculation and an idle expectancy carry the seeds of danger, of static inertia, and of idle imaginings.  But "where there is no vision, the people perish," and so much has happened during the last two hundred years, and so much has already been revealed, that we are provided with a firm basis for all our forward looking.  Had the unfoldments of the nineteenth and twentieth centuries, in the departments of science and psychology alone, been forecast to the thinkers of the world in the sixteenth century, how strange and impossible it would all have seemed to them!  Stranger than anything I might here prophecy to you, for we have already seen so much occur, and the testimony to the world of true being is accumulating so fast, that we can no longer stand amazed at any occurrence.
The fact of the soul will be brought to the racial recognition in many ways, and the revelation will come along so many lines that all types of minds will be satisfied.  I shall indicate only a few.
The psychics of the world are increasing greatly in number, and the growing sensitivity of the race to impression is a cause of rejoicing and of danger.  All over the world aspirants are registering contacts hitherto unknown, are seeing a phenomenal world usually hidden to them, and are generally becoming aware of an expansion of consciousness.  They are registering a world of phenomena—often astral, sometimes mental, and occasionally egoic—which does initiate them into a new dimension of consciousness and into a different state of being.  This expansion of consciousness serves both to encourage them in their endeavour and to complicate the way of the aspirant.  This growing sensitivity is universal; hence the [98] rapid growth of spiritualism and of the psychic sciences, and hence also the increase among men of nervous tension, of neurotic conditions, and of the greatly increased problems of the psychiatrist; hence also the spread of new nervous and mental diseases.  This sensitivity is the response of the mechanism of man to the approaching developments, and the race as a whole is being brought into a condition wherein it will be ready to "see and hear" that which has been up to the present unrevealed.
The growth of the colour sense and the capacity to respond musically to quarter tones and subtle nuances indicate a thinning of the veil which separates the world of external and tangible phenomena from that of subjective being and of more subtle matter.  The growth also of etheric vision and the largely increased numbers of clairvoyant and clairaudient people are steadily revealing the existence of the astral plane and the etheric counterpart of the physical world.  More and more people are becoming aware of this subjective realm; they see people walking around who are either the so-called "dead," or who in sleep have dropped the physical sheath.  They become aware of colours and distinctive hues and streams of organised light which are not of this physical world; they hear sounds and voices which emanate from those who are not using the physical vocal apparatus, and from forms of existence which are not corporeal.
The first step towards substantiating the fact of the soul is to establish the fact of survival, though this may not necessarily prove the fact of immortality.  It can nevertheless be regarded as a step in the right direction.  That something survives the process of death, and that something persists after the disintegration of the physical body, is steadily being proved.  If that is not so, then we are the victims of a collective hallucination, and the brains and minds of thousands [99] of people are untrue and deceiving, are diseased and distorted.  Such a gigantic collective insanity is more difficult to credit than the alternative of an expanded consciousness.  This development along psychic lines does not prove the fact of the soul, however; it only serves to break down the materialistic position.
It is among the thinkers of the race that the first assured recognition of the soul will come, and this event will be the result of the study and analysis, by the psychologists of the world, of the nature of genius and the significance of creative work.
Some men and women in the world tower above their fellow men, and produce that which is superlative in its own field; their work has in it the element of divinity and of immortality.  The work of creative artists, the intuitive perception of great scientific investigators, the inspired imagination of the poets of the world and the vision of the illumined idealists, have all to be accounted for and explained, for the laws under which such men and women work have yet to be discovered.  The close study, by the psychologist, of the abnormal and the subnormal, of warped and distorted minds and of defective equipments, has been over-emphasized, and due attention has not been given to the divinely abnormal, and to those types of consciousness which transcend the ordinary human state of intelligent awareness.  These latter super-normal states find expression through the medium of the great artists, musicians, dramatists, writers, and the many other types of creative workers who have been the glory of the human kingdom down the ages, and who will flame forth during the coming century with greater glory still.
When the hypothesis of the soul is accepted, when the nature of the spiritual energy which flows through the soul is admitted, and when the mechanism of the force centres is [100] studied, we shall make rapid progress towards knowledge. When, through meditation, experiment is made to produce creatively some of the beauty contacted, some of the ideas revealed and some of the patterns seen, we shall learn to cultivate genius and understand how to train people to work creatively.  Then much will be discovered about the centres in man where the divine principle has its dwelling, and from which the Christ within can work.  The study of the super-conscious must be undertaken, and not simply the study of the self-conscious or of the sub-conscious.  Through this study, carried forward with an open mind, modern psychology will eventually arrive at a recognition of the soul.
The range of investigation is so wide that I can only indicate some of the possible fields of research:
1. The investigation of the nature of genius, and its definite and specialised cultivation.
2. Training in creative work and a study of the difference between this kind of training and training for vocational work.  Creative work proves the fact of the soul; vocational training demonstrates the type of the personality.
3. Scientific investigation of the powers in man, with particular attention to telepathy.  It will be found that telepathic work is from mind to mind, or from soul to mind, and does not necessarily imply brain to brain communication and contact. This is one of the most promising fields of investigation, though it still presents much difficulty.  The fact of the existence of the soul will not be proved through the medium of telepathy until after the year 1945.  By that time an event will have happened in the world and a particular new teaching will have been given which will put the entire subject of telepathic phenomena in a new light.
4. The scientific training of clairvoyants and the intelligent development of clairvoyant powers by the intelligentsia ofthe world leaves as yet much to be desired, but it will come as the result of mind control and illumination.  Men will learn to subject the mechanism of the body to a downflow of spiritual energy and stimulation, and thus will bring the powers of the psychic nature into activity, and the old method of sitting for development in order to awaken the centres will be seen as dangerous and unnecessary.
In the field of modern psychology we can look for a gradual recognition of the fact of the self.  The problem of the psychologists is to comprehend the relationship or the identity of that self with the soul.
It is, however, from the field of science that the greatest help will come.  The fact of the soul will eventually be proved through the study of light and of radiation and through a coming evolution in particles of light.  Through this imminent development we shall find ourselves seeing more and penetrating deeper into that which we see today.  One of the recognised facts in the realm of natural science has been the cyclic change in the fauna and flora of our planet.  Animals, plentiful and familiar many thousands of years ago, are now extinct, and by means of their bones we endeavour to reconstruct their forms.  Flowers and trees that once covered the surface of our planet have now entirely disappeared and only their fossilized remains are left to indicate to us a vegetation vastly different to that which we now enjoy.  Man himself has changed so much that we find it difficult to recognise homo sapiens in the early primitive races of the far distant past.  This mutability and obliteration of earlier types is due to a major factor among many.  The quality of the light which promotes and nurtures growth, vitality and fertility in the kingdoms of nature has changed several times during the ages, and as it has changed it has produced corresponding mutations in the phenomenal world.  From the standpoint of the esotericist, all forms of life on our planet are affected by three types of light substance, and at the present time a fourth type is gradually making its presence felt.  These types of light are:
1. The light of the sun.
2. The light in the planet itself—not the reflected light of the sun but its own inherent radiance.
3. A light seeping in (if I may use such a phrase) from the astral plane, a steady and gradual penetration of the "astral light" and its fusion with the other two types of radiance.
4. A light which is beginning to merge itself with the other three types and which comes from that state of matter which we call the mental plane—a light in its turn reflected from the realm of the soul.
An intensification of the light is going on all the time, and this increase in intensity began on the earth at about the time when man discovered the uses of electricity, which discovery was a direct result of this intensification.  The electrification of the planet through the wide-spread use of electricity is one of the things which is inaugurating the new age, and which will aid in bringing about the revelation of the presence of the soul.  Before long this intensification will become so great that it will materially assist in the rending of the veil which separates the astral plane from the physical plane; the dividing etheric web will shortly be dissipated, and this will permit a more rapid inflow of the third aspect of light.  The light from the astral plane (a starry radiance) and the light of the planet itself will be more closely blended, and the result upon humanity and upon the three other kingdoms in nature cannot be over-emphasized.  It will, for one thing, profoundly affect the human eye and make the present sporadic etheric vision a universal asset.  It will bring within the radius of our range of [103] contact the infra-red and ultra-violet gamut of colours, and we shall see what at present is hidden.  All this will tend to destroy the platform upon which the materialists stand, and to pave the way, first, for the admission of the soul as a sound hypothesis, and secondly, for the demonstration of its existence.  We only need more light, in the esoteric sense, in order to see the soul, and that light will shortly be available and we shall understand the meaning of the words, "And in Thy light shall we see light."
This intensification of the light will continue until A.D. 2025, when there will come a cycle of relative stability and of steady shining without much augmentation.  In the second decanate of Aquarius these three aspects will again be augmented by increased light from the fourth aspect, that is the light from the soul realm, reaching us via the universal "chitta" or mind stuff.  This will flood the world.  By that time, however, the soul will be recognised as a fact, and as a consequence of this recognition our entire civilisation will have changed so radically that we cannot today even guess at the form it will take.  The next ten years will see a greatly increased merging of the first three forms of light, and those of you who are awake to these issues and happenings will find it interesting to note what is going on.  The consensus of opinion in the religious and spiritualistic fields and in the field of biblical prophecy, and likewise a study of the symbolism of the Pyramid, lead students to believe that the immediate future will see some great event and some unforeseen spiritual happening.  This should be duly anticipated, and careful preparation should be made for it.  I refer not to any coming of any individual.  I refer to a natural process with far-reaching effects.
There are certain other fields of activity which will all do their part in demonstrating the fact of the soul.
There is an aspect of human consciousness which has for [104] long baffled the materialistic psychologist, and this is the curious power of prevision, the ability to foresee and foretell with accuracy events coming in the immediate future, or distant happenings.  There are warnings given by some inner monitor which have again and again saved man from death and disaster; there are the appearances, to their friends and relatives, of men or women who have just died, before any word of their death has been received.  This is not in the field of telepathic knowledge of the death, but involves the appearance of the person.  There is the power to participate in events in distant places and to recover the recollection of what transpired with accuracy as to place, personnel and detail.  These powers and many similar previsions and recognitions have long bewildered investigators and must find correct explanation.  In their wise investigation, in the accumulation of responsible evidence, and in the later substantiation of the prevision, it will begin to be seen that some factor exists in man which is not bound by space-time limitations, but which transcends the normal human consciousness.  The present attempted investigation and explanations are inadequate and do not account satisfactorily for all the facts.  When, however, they are approached from the standpoint of the soul, with its faculty of omniscience and its freedom from categories of past, present and future (for they are lost in the consciousness of the Eternal Now), we shall begin to understand the process a little more clearly.  When the true Dweller in the body is recognised and the laws of prevision are discovered, and when the power to foresee is generally prevalent, then we shall begin to find ample proof of the existence of the soul.  It will be impossible to account for the ordinary phenomena then current without admitting its existence.
Along these various lines proof of the soul will accumulate. In the massing of testimony and of evidence a fruitful field of [105] activity lies.  In the training of the higher types of men in the use of the soul force and soul powers, and in the trained control of the mechanism, that evidence so produced will be seen to be of so high an order and will be so scientifically presented that it will be regarded as of as much importance and as justifiable as any views presented by our leading scientists in their various fields of research today.  The study of the soul will before long be as legitimate and respectable an investigation as any scientific problem, such as research into the nature of the atom.  The investigation of the soul and its governing laws will, before long, engross the attention of our finest minds.  The newer psychology will eventually succeed in proving the fact of its existence, and the paralleling intuitive and instinctive response of mankind to soul nurture, emanating from the invisible side of life, will steadily and successfully prove the existence of a spiritual entity in man,—an entity all-wise, immortal, divine and creative.
But the process would be slow were it not for the work now being done by a group of disciples and initiates working in collaboration with the Master P—, Who has His headquarters in America and Who, with His disciples, is doing much to stimulate the various psychological schools in the world today.  It is needless for students to endeavour to ascertain His identity.  He works through movements and schools of thought, and does no work with private individuals.  He works practically entirely on the mental plane, with the power of thought, and is quite unknown and unrecognised, except by His fellow workers in the various countries in the world, and by the disciples on His ray, the fourth ray.  Much that is opening in the world of psychology today is due to the work He does in stimulating the minds of the leaders of movements.  He works with them on the mental plane, but does not contact them as physical plane individuals.
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The urgency of the time is great, and the Masters are exceedingly active and profoundly concerned at this time with the work of salvaging the world.  They have not the time for personal work, except with Their own groups of accepted chelas, all of whom are active in the world work, or they would not be in the Masters' group.  Also They may work intermittently with small groups of probationers to whom They offer opportunity and give an occasional hint.  Each of Them has a few, a very few, probationers in training, to take the place of chelas who pass on to initiation, but beyond these two groups, during this century, They do no personal work, leaving the many aspirants to the care of lesser initiates and chelas.  Even Their work and Their personal chelas at this time are much restricted, and word has been sent out to the working disciples in the world to stand on their own feet, to use their own judgment and not handicap the Masters at this time of intense strain and danger by attracting Their attention needlessly.  The world issues today are of such importance, and the opportunity before humanity is so great, and the Masters are so entirely occupied with world affairs and with the dominant and prominent figures in high places in the nations, that the instruction of unimportant people in the various little occult groups and societies is temporarily suspended.  The time is relatively so short in which to accomplish and carry out certain aspects of the Plan as entrusted to the Great Ones, that all true chelas are going about their work and endeavouring to solve their own problems without having to call on the Master's help, thus leaving Him free for more important work.  The closer a disciple is to a Master, the more deeply he realises this fact, and the more he endeavours to fulfill his duty, learn his lessons, serve humanity, and lift some of the load of work off the shoulders of the Master.
The world today is full of disciples of varying degree, and [107] each of them is, in his place, able to guide and help some aspirants.  The world is full of teaching and of books able to inspire and help all true seekers after spiritual knowledge.  The last fifty years have seen much teaching given out and much esoteric training given to the world and available now to all who earnestly seek it.  Aspirants have much to work upon and much theory to render into practice, and this leaves the Masters free for more important work.
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 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 and phrases.
In a lesser number of cases, the man who is receiving a dictation or writing is in telepathic rapport with some more advanced [108] 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 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, [109] 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.
That the first reaction and effect of such an outpouring of communications is oft an increase of spiritual pride and ambition, and that the stepping down of the teaching from the mind to the brain and from the brain into words and sentences often fails in adequacy is sadly true, and that there is frequently misapprehension as to the emanating source of the instructions is also true, for the lack of humility in man and the lack of a true sense of proportion are great.  But out of this inflow from the subjective side of life are coming new knowledge, increased devotion to the Plan, and those indications which will eventually bring us assurance.  Men will know, and know soon, that the soul is not an imaginary fiction, that it is not just a symbolic way of expressing a deep-seated hope, and is not man's method of building a defense mechanism; nor is it an illusory way of escape from a distressing present.  They will know that the soul is a Being, a Being that is responsible for all that appears upon the phenomenal plane.
We have two more questions to consider now, and they are as follows:
Question 4. Of what value is it to know about the seven rays?
Question 5. What is the significance of the outstanding soul qualities such as sentiency, consciousness, awareness, and light?


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