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The Causal Body and the Ego by Arthur E. Powell.

About the books of Arthur E.Powell.
Those are to describe the nature and reality of the higher worlds and the equivalent bodies we carry in our multi-being.

So the purpose of these books is to make the complicate,  extensive study of the old eastern/tibetan spiritual books, available for the student, whose time for intensive study is limited. The compiler has consolidated the information obtained from a large number of books, a list of which is given in each, arranging the material, which covers a vast field and is exceedingly complex, as methodically as lay within his power. It is hoped that by this means present and future students will be saved much labour and research, being able not only to find the information they require presented in a relatively small compass, but also, with the help of marginal references, to refer, should they so desire, to the original sources of information. "The proper study of mankind is man", and the subject is so vast, so absorbing, and so important that everything possible should be done to make readily accessible to all who thirst for such knowledge the whole of the information which has so far been accumulated."

Arthur E. Powell has sifted right through the collected works of Charles Webster Leadbeater and Annie Besant, with minor additions from other authors, including H.P. Bavatsky and A.P. Sinnett, and produced very readable, understandable and comprehensive books about the etheric body, the astral body, the mental body, the causal body, the ego, and the esoteric solar system. They're excellent books for beginners, very hard to put down. They are also very valuable for people who already have a good grasp of the topics. They can change the way you perceive yourself and others, and bring you to a different level of understanding of the world we live in. 

It is series of 5 books edited by Colonel Arthur E. Powell. He very methodically combined information from a number of theosophical authors in the early part of the 20th century. These books are a wealth of esoteric information. They are more head centered than heart centered. However these books must preferably, be read in the following order: Etheric Double, Astral Body, Mental Body, Causal Body, and Solar System. Each builds on the last.

A publication of The Theosophical Society. 


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The Causal Body and the Ego by Arthur E. Powell. 

INTRODUCTION.

This book forms the fourth, and last, of the series of compilations dealing with the bodies of man. 
Throughout the series the same plan has been adopted. Approximately forty volumes mostly those 
written by Annie Besant and by C.W. Leadbeater, have been thoroughly searched, the material thus 
found has been sorted, arranged and classified into its appropriate departments, so as to present to the 
student of modern Theosophy a coherent and sequential account of the finer bodies of man. 

In addition, there has been incorporated a considerable amount of information regarding the planes, or 
worlds, associated with these four bodies of man. It is therefore, probably near the truth to say that the 
gist of nearly everything that has been published by the two principle pioneers into the mysteries and 
complexities of the Ancient Wisdom, with the exception of certain clearly marked specialities [such as 
Occult Chemistry, for example] is to be found in these four books. 

The compiler thus hopes that the intensive labour, which has occupied him for about three years and a 
half years, will serve to make a little easier the path of those who desire to obtain a comprehensive grasp 
of what may be termed the technical aspects of modern Theosophy. 

In view of the fact that our occult knowledge, of planes finer than the physical, is likely to be enormously 
increased in the near future, it has seemed desirable to undertake the not inconsiderable task of 
arranging, in textbook form, such data as are already in our possession, before the total mass becomes 
too unwieldy to be handled in this manner. Moreover, by such orderly arrangement of our materials, we 
construct for ourselves an outline, or skeleton into which further information can be built, as it becomes 
available. 

As in the previous volumes, references to the sources of the information have throughout been given in 
the margin (when using the book) , so that any student who so desires, may verify for himself every 
statement made, at its original source. In the few cases where the compiler has stated his own 
unsupported views, the initials A.E.P. have been printed in the margin. About two thirds of the diagrams 
are original, the remainder having been taken, sometimes with slight modifications, from the works of 
C.W.Leadbeater, and a few from A Study In Consciousness, by Annie Besant. 

A further department of Theosophical knowledge, to a great extent self-contained, and therefore 
specialised, is that of the Scheme of Evolution in which man evolves: this includes Globes [ such as the 
Earth] Rounds, Chains, Races, Sub-Races, and so forth. The writer hopes to compile a volume dealing 
with this section of technical Theosophy, in the near future. 

A.E.Powell 

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CHAPTER I 


GENERAL DESCRIPTION 

In the three preceding volumes of this series, viz., The Etheric double, The Astral Body, and The Mental 
Body, the life history of each of the three lower vehicles of man has been studied. In these studies, it has 
been sufficient for us to take each of the three vehicles as we find it actually existing in man, and to 
examine its methods of functioning, the laws of its growth, its death, and then the formation , from the 
nucleus provided by the permanent atoms and mental unit, of new vehicles of the same kind, in order 
that man's evolution on the three lower planes can be continued. 

When we come to study the causal body of man, we enter upon a new phase of our work, and must take 
a far wider sweep in our purview of man's evolution. The reason for this is, that whilst the etheric, astral 
and mental bodies exist for one human incarnation only, i.e.., are distinctly mortal, the causal body 
persists throughout the whole of man's evolution, through many incarnations, and is therefore relatively 
immortal. We say relatively immortal advisedly because, as will be seen in due course, there is a point 
where a man, having completed his purely normal human evolution, commences his supernormal human 
evolution, and actually loses the causal body in which he has lived and evolved during the past ages of 
his growth. 

Hence, in dealing with man's causal body, we are no longer standing within the personality , looking upon 
any vehicle of that personality, and seeing from its own standpoint how it is serving the evolution of the 
real man who uses it, but instead we must take up our stand by the side of the man himself, looking from 
above on the vehicles of the personality, and regarding them as so many temporary instruments 
fashioned for the use of the man himself, and discarded, as a broken tool is discarded, when they have 
served their purpose. 

Furthermore, in order to make our study comprehensive, and to round it off in a manner that will be 
intellectually satisfactory, we must discover and study the origin and birth of the causal body, i.e., how it 
has formed in the first instance. Finding that it had a beginning, we see at once, not only that it must have 
an end, but also that there must be some other form of consciousness which uses the causal body, much 
as the ego in the causal body uses the vehicles of the personality. This other form of consciousness is, of 
course, the human Monad. Hence, in order that we may fully comprehend the part that the causal body 
plays in the tremendous story of human evolution, we must study also the human Monad. 

Reverting to the birth or formation of the causal body, we are at once plunged into a consideration of the 
somewhat intricate subject of Group-Souls, with which we shall have to deal. Tracing the origin of Group-
Souls, we are led back, step by step, to the Three Great Outpourings of the Divine Life, from which all 
forms of manifested life arise. Whilst studying the Three Outpourings, we must necessarily consider to 
some extent the formation of the material world into which the Outpourings are projected. 

Thus in order that our study of the Causal Body may be a comprehensive one, we must describe, though 
in brief outline only, the formation of the field of evolution, the flow into that field of the great streams of 
life, the coming forth of the Monads, the building of the many kingdoms of life, and the plunging of the 

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Monads, with the assistance of the permanent atoms, into the material universe, and the gradual 
development of the life in the Group Souls until eventually, after aeons of existence, the point of 
Individualisation is reached, when the causal body for the first time appears. 

Thereafter, our study will follow much the same lines as in the previous books of this series. We shall 
have to deal in turn with the functions of the Causal Body: its composition and structure; the nature of 
causal thought; the development and faculties of the causal body; the portion of life after death spent in 
the causal body in the higher heaven worlds. 

Then we must pass to a fuller examination of the entity, the ego to wit, who inhabits and uses the causal 
body, projecting from it personality after personality into the cycle of reincarnation. We must examine 
what is known as Trishna, the "thirst", which is the true cause of reincarnation; the permanent atoms and 
the mechanism of reincarnation; the attitude which the ego takes toward the whole process of 
reincarnation and to the personalities which he projects into the lower worlds. 

The whole relationship of the ego to the personality, his link with it, and the way in which he uses it, must 
be carefully examined. A special chapter will be devoted to certain Sacramental aids towards 
strengthening and improving the link between the ego and the personality, and another chapter to the 
rationale of the memory of past lives. 

Then we pass to describe, so far as is possible, the life of the ego on his own plane. This leads us on to 
Initiation into the Great White Brotherhood, when the causal body vanishes for a time. Some description 
of the buddhic consciousness must be attempted, and a succinct epitome of such facts as are known 
regarding the Second and Higher Initiations. 

Finally, we conclude our long history with the relation of the ego to his "Father in Heaven", the Monad. 

The field which this book attempts to cover is thus, as already said, a far greater one than that covered in 
any of the three preceding volumes of the series. The book will, it is hoped, enable the student of 
Theosophy to obtain a broad grasp of the wonderful panorama of human evolution, and to see in true 
perspective the part played by each of the four subtler bodies of man - the etheric, the astral, the mental 
and the causal. 

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CHAPTER II 


THE FIELD OF EVOLUTION 

By the "field of evolution" we mean the material universe in which Evolution is to take place. Strictly 
speaking, life or Spirit, and matter are not in reality, separate and distinct existences, but rather are 
opposite poles of one noumenon; but for purposes of intellectual analysis and study it is convenient to 
consider these two aspects or poles almost as though they were separate and distinct, much in the same 
way that a builder, for example considers, more or less separately, plans and sections of his buildings, 
although these plans and sections are merely abstractions, from the one entity - the building itself. 

The field of evolution in our solar system consists of seven planes or worlds; these may be regarded as 
making up three groups: [1] the Field of Logoic manifestation only; [2] the field of supernormal evolution 

[3] the field of normal human, animal, vegetable mineral and elemental evolution. These facts may be 
tabulated as shown on page 5. 
The Adi and Anupadaka planes may be conceived as existing before the solar system is formed. The Adi 
plane may be imagined as consisting of so much of the matter of space, symbolised by points, as the 
Logos marks out to form the material basis of the system He is about to produce. 

The Anupadaka plane, symbolised by lines, we may imagine as consisting of this same matter, modified 
or coloured by His individual life, His all ensouling consciousness, thus differing in some way from the 
corresponding plane in another solar system. These ideas may be roughly symbolised thus: 

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The Fields of Evolution (Diagram -1-) 
Number Name 
Field of Evolution 
Group Serial Sanskrit English 
I 
1 Adi (a) 
Logoic 
2 Anupadaka (b) 
II 
3 Atma Spirit 
Super-normal human, i.e., "Initiates". 
4 Buddhi Intuition 
III 
5 Manas Mind 
Normal human, animal, vegetable, mineral and elementalentities. 
6 Kama Emotions 
7 Sthula PhysicalActivity 
Notes: 
(a) No English equivalent exists: Adi means literally "first"
(b) No English equivalent exists: Anupadaka means literally "without vesture". 
First Stage The Logos marks out His Universe on theAdi plane 
Second 
Stage 
The Logos modifies this matter with Hisown individual life, on the Anupadakaplane 

This preparatory work may be illustrated in another way by two sets of symbols,one showing the 
threefold manifestation of the consciousness of the Logos, the other the threefold change in matter 
corresponding to the threefold change in consciousness. 

Taking first the manifestation of consciousness, the site of the universe having been marked out [see 
diagram II] : [1 ] the Logos Himself appears as a point within the sphere; [2] the Logos goes forth from 
that point in three directions to the circumference of that sphere or circle of matter; [ 3 ] the 
consciousness, of the Logos returns on Itself, manifesting at each point of contact with the circle one of the three fundamental aspects of consciousness, known as Will, Wisdom and Activity, as well as by other terms. The joining of the three aspects, or phases of manifestation, at their outer points of contact with the circle, gives the basic triangle of contact with matter. This triangle, together with the three triangles formed by the lines 
traced by the point, yields the"divine tetractys", sometimes called the Kosmic Quaternary. 

Taking now the changes set up in Universal matter, corresponding to the manifestations of 
consciousness, we have, in the sphere of primordial substance, the virgin matter of space [see Diagram III ] 
and for talk on the Diagrams here, it is best to search up those as the recitation goes on.


Circle. 
: the Logos [1] appearing as a point irradiating the sphere of matter; [2] 
the point vibrating between centre and circumference, thus making the line which marks the drawing apart from spirit and matter; [ 3 ] the point, with the line revolving with it, vibrating at right angles to the former vibration, and forming the primordial Cross within the The Cross is thus said to "proceed" from the Father [the point] and the Son [the diameter] and represents the third Logos, the creative mind,the Divine activity ready to manifest as Creator. 

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CHAPTER III 


THE COMING FORTH OF THE MONADS 

Before considering the creative activity of the Third Logos, and the detailed preparation of the field of 
evolution, we must note the origination of the Monads or units of consciousness, for whose evolution in 
matter the field of a universe is prepared. We shall return to their fuller consideration in a later chapter. 

The Myriads of these units, who are to be developed in the coming universe, are generated within the 
divine life, before the field for their evolution is formed. Of this forthgoing it has been written : "That willed: 
I shall multiply and be born" [Chhandopanishat VI.ii, 3] : thus the Many arise in the One by that act of will. 
The act of will is that of the First Logos, the undivided Lord, the Father. 

The Monads are described as sparks of the Supreme Fire, as "Divine fragments".The Occult Catechism , 
quoted in the Secret Doctrine . I., 145, says: "Lift thy head, O Lanoo; dost thou see one, or countless, 
lights above thee, burning in the midnight sky?' I sense One Flame, O Gurudeva; I see countless, 
undetached sparks shining in it'." The Flame is Ishvara, in His manifestation, as the First Logos; the 
undetached sparks are the Monads, human and other. The word "undetached" should be especially 
noted, as signifying that the Monads are the Logos Himself. 

A Monad may thus be defined as a fragment of the divine life, separated off as an individual entity by 
rarest film of matter, matter so rare that, while it gives, a separate form to each, it offers no obstacle to 
the free intercommunication, of a life, thus encased, with the surrounding similar lives. 

A Monad is thus not pure consciousness, pure Self, samvit. That is an abstraction. In the concrete 
universe there are always the Self and his sheaths, however tenuous the sheaths may be, so that a unit 
of consciousness is inseparable from matter. Hence a Monad is consciousness plus matter. 

The Monad of Theosophy, is the Jivatma of Indian Philosophy, the Purusha of the Samkya, the 
particularised Self of the Vedanta. 

The life of the Monads being thus of the First Logos, they may be described as Sons of the Father, just 
as the Second Logos Himself is the Son of the Father; but the Monads are but younger Sons, with none 
of their divine powers, capable of acting in matter denser than that of their own plane  the Anupadaka; 
while the Second Logos, with ages of evolution behind Him, stands ready to exercise His divine powers, 
"the first-born " among many brethren. 

Whilst the roots of their life are in the Adi plane, the Monads themselves dwell, on the Anupadaka Plane, 
as yet without vehicles in which they can express, themselves, awaiting the day of "manifestation" of the 
Sons of God".There they remain, while the Third Logos begins the external work of manifestation, 
shaping the matter of the objective universe. This work will be described, in the next chapter. 

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Diagram IV indicates the Monads, waiting on their own plane whilst the world, in which they are to 
develop is being fashioned. 

These units of Consciousness, known as Monads, are described as the Sons, abiding from the beginning 
of a creative age, in the "bosom of the Father", who have not yet been "made perfect through suffering". 
Each of them, is truly "equal to the Father as touching his Godhead, but inferior to the Father as touching 
his manhood"----in the words of the Athanasian Creed. Each of them is to go forth into matter in order " to 
render all things subject to himself" [ 1 Corinthians xv. 28]. He is to be "sown in weakness" that he may 
be "raised in power" [ibid.xv.43]. From a static condition unfolding all divine potentialities, he is to become 
dynamic, unfolding all divine powers. 

Whilst omniscient, omnipresent, on his own plane the Anupadaka he is unconscious- "senseless"-, on 
all others; he is to veil his glory in matter that blinds him, in order that he may become omniscient, 
omnipresent, on all planes able to answer to all divine vibrations in the universe, instead of only those of 
the highest levels. 

As the Monads derive their being from the First Logos, 
His will to manifest is also their will. Hence, the whole 
process of the evolution of the individual "I" is an activity 
chosen by the Monads themselves. We are here in the 
worlds of matter, because, we as Monads willed to live: 
we are Self-moved, Self determined. 

This divine impulse, striving ever after fuller 
manifestation of life, is seen every where in nature, and 
has often been spoken of as the Will-to-live. It appears 
in the seed, which pushes its growing point up towards 
the light, in the bud bursting its prison and expanding In 
the sunshine. It is the creative genius in the painter, the 
sculptor, the poet, the musician, the craftsman. The 
subtlest pleasure, the keenest savour of 
exquisite,delight derives from this urge, from within, to 
create. All things feel most alive when multiplying 
themselves by creation. To expand to increase, results 
from the Will-to-live: the fruition is the Bliss of living, the 
joy of being alive. 


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CHAPTER IV 


THE FORMATION OF THE FIVE PLANES 

Continuing now with the creative process, The Third Logos, the Universal Mind, works on the Matter of 
space - Mulaprakriti, the Celestial Virgin Mary throwing its three qualities of Tamas [Inertia], Rajas 
[Mobility], and Sattva[Rhythm] out of stable into unstable equilibrium, and therefore into continual motion 
in relation to each other. 

The Third Logos thus creates the atoms of the five lower planesAtma, Buddhi, Manas, Kama, and 
Sthula: "Fohat electrifies into life and separates primordial stuff, or pre-genetic matter into atoms." 

We may note, parenthetically, that there are three stages in the formation of these atoms:- 

[1] the fixing of the limit within which the life of the Logos shall vibrate, this being known as the "divine 
measure" or "Tanmatra", literally "the measure of "That", "That" being the divine Spirit. 
[2] The marking out of the axes of growth of the atom, the lines which determine, its shape; these 
correspond to the axes of crystals. 
[3] From the measurement of the vibration, and the angular relation of the axes with each other, the 
surface or wall of the atom is determined. 
Under the directive activity of the Third Logos, the atoms of each plane are awakened to new powers and 
possibilities of attraction and repulsion, so that they aggregate into molecules, and simpler molecules into 
complex ones, until, on each of the five planes six lower sub-planes are formed, making, in all seven sub-
planes on each plane. 

The matter of the sub-planes so formed, however, is not that now existing: it is the more strongly 
attractive or cohesive energies of the Second Logos, the aspect of Wisdom or Love, which brings about 
the further integrations into the forms of matter with which we are acquainted. 

Furthermore, the whirling currents in the atoms, known as spirillae, are not made by the Third Logos, but 
by the Monads , with whom we shall deal presently. The spirillae are developed into full activity in the 
course of evolution, normally one in each Round. Many of the practices of Yoga are directed to bring 
about the more rapid development of the spirillae. 

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Outpouring. 
Thus in every atom lie involved 
innumerable possibilities of 
response to the three aspects of 
consciousness, and these 
possibilities are developed in the 
atom in the course of evolution. 

This work of the Third Logos is 
usually spoken of as the First Life 
Wave, or First Outpouring. 

DIAGRAM V illustrates this work of 
the Third Logos or First 
Outpouring. We shall consider the 
matter a little further, and the 
ascent of the First Outpouring, in 
the next and later chapters after 
we have dealt with the Second 

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CHAPTER V 


THE KINGDOMS OF LIFE 

Into matter vivified by the Third Logos, the second great wave of the divine life descends, coming from 
the Second Logos or Second Person of the Trinity,: this is usually known as the Second Outpouring. The 
Second Person of the Trinity thus takes form, not of the "virgin" or unproductive matter alone, but of the 
matter which is already instinct with the life of the Third Person, so that both the life and the matter 
surround Him as a vesture. It is thus an accurate statement that He is "incarnate of the Holy Ghost and 
the Virgin Mary", which is the true rendering of a prominent passage in the Christian Creed. 

Slowly and gradually this resistless flood of life pours down through the various, planes and kingdoms, 
spending in each of them a period equal in duration, to one entire incarnation of a planetary chain, and 
covering many millions, of years. [NOTE: A planetary Chain consists of seven globes of matter, of various 
grades, round which the stream of evolving lives passes seven complete times.] 

At various stages of its descent, the life of the Second Outpouring is known by various names. As a 
whole, it is often spoken of as a monadic essence, though this term is better confided to that portion of it 
which is clothed only in the atomic matter of the various planes. This name was originally given to it 
because it has become fit to provide permanent atoms to Monads. 

When it ensouls matter of the lower sub-planes of each plane, i.e., all the sub-planes below the atomic, 
which consist of molecular matter, it is known as Elemental Essence. This name is borrowed from the 
writings of mediaeval occultists, it having been bestowed by them on the matter of which the bodies, of 
nature spirits were composed: for they spoke of these as "Elementals", dividing them into classes 
belonging to the elements of Fire, Air, Water and Earth. 

When the Outpouring, or wave of the Divine Life - which in some previous aeon, has finished its 
downward evolution through the buddhic planepours down into the highest level of the mental plane, it 
ensouls great masses of atomic mental matter. In this its simplest condition, it does not combine the 
atoms into molecules in order to form a body for itself, but simply applies by its attraction an immense 
compressing force to them. 

We may imagine the force, on first reaching this plane on its downward swoop, to be entirely 
unaccustomed to its vibrations, and unable at first to respond to them. During the aeon which it will spend 
on this level, its evolution will consist in accustoming itself to vibrate at all rates which are possible there, 
so that at any moment it can ensoul and use any combination of the matter of that plane. During this long 
period of evolution it will have taken upon, itself all possible combinations of the matter of the three arupa 
[formless] or causal levels, but at the end of the time it returns to the atomic level - not, of course as it 
was before, but bearing latent within it all the powers which it has gained. 

The Wave of Life, then, having drawn together the matter of the Causal Plane, combines it into what at 
that level corresponds to substances, and of these substances builds forms which it inhabits. This is 

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called the First Elemental, Kingdom. 


As we are here dealing with the Monadic essence on its downward arc, progress for it means descent 
into matter instead of as with us, ascent towards, higher planes. Hence this essence, even on the causal 
plane, is less evolved than we are, not more so: but it would perhaps be more accurate to say that it is 
less in-volved, as its e-volution, in the strict sense of that term has not yet commenced. 

There are seven subdivisions in the First Elemental Kingdom: the highest corresponds with the first sub-
plane; the second, third and fourth correspond with the second sub-plane; the fifth, and sixth and seventh 
correspond with the third sub-plane. 

After spending a whole chain period evolving through different forms at that level, the wave of life, which 
is all the time pressing steadily downwards identifies itself so fully with these forms that, instead of 
occupying them and withdrawing from them periodically, it is able to hold them permanently and make 
them part of itself.When that stage is reached, it can proceed to the temporary occupation of forms at a 
still lower level. Accordingly it takes forms on the lower mental , or rupa [form] levels of the mental plane, 
and is known then as the Second, Elemental Kingdom. The student should note that the ensouling life 
resides on the higher mental or causal level, while the vehicles through which it manifests are on the 
lower mental plane. 

The Second Elemental Kingdom is divided into seven subdivisions: the highest subdivision corresponds 
with the fourth sub-plane; the second and third divisions with the fifth sub-plane; the fourth and fifth 
subdivision with the sixth sub-plane; the sixth and seventh divisions with the seventh sub-plane. 

For convenience of reference, the subdivisions of the First and Second Elemental Kingdoms are 
tabulated thus:--


Plane Sub-Planes Elemental 
Sub-Divisions Kingdoms 
HigherMental 
1 1 
First 2 2 : 3 : 4 
3 5 : 6 : 7 
4 1 
Second Lower 5 2 : 3 
Mental 6 4 : 5 
7 6 : 7 

After spending a whole chain-period at this stage, the continuous downward, pressure has caused the 
process to repeat itself. Once more the life has identified itself with its forms, and has taken up its 
residence on the lower mental levels. Then it takes for itself forms of astral matter, and becomes the 
Third Elemental Kingdom. 

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As we sawin The Astral Body and The Mental Body, both mental and astral elemental essences are very 
intimately connected with man, entering largely into the composition of his vehicles. 

After spending a whole chain-period in the Third Elemental Kingdom, the life again identifies itself with 
those forms, and so is able to ensoul the etheric part of the mineral kingdom, becoming the life which 
vivifies that kingdom. 

In the course of the mineral evolution, the downward pressure again causes the life to identify itself with 
the etheric forms, and from those forms to ensoul, the denser matter of such minerals as are perceptible 
to our senses. 

What we know as the mineral kingdom includes, of course, not only what are usually called minerals, but 
also liquids, gases, and many etheric substances, as yet unknown to Western orthodox science. 

When in the mineral kingdom, the life is sometimes called the "mineral monad", just as at later stages it 
has been named "the vegetable monad", and the "animal monad". These titles, however, are somewhat 
misleading, because, they seem to suggest that one great monad animates the entire kingdom, which is 
not the case, because even when the monadic essence first appears before us as the First Elemental 
Kingdom, it is already not one monad, but very many monads: not one great life-stream, but many 
parallel streams, each possessing characteristics of its own. 

When the Outpouring has reached the central point of the mineral kingdom, the downward pressure 
ceases, and is replaced by an upward tendency. The "outbreathing", has ceased, and the "inbreathing" or 
indrawing has begun. 

It will be noted that, if there were but one Outpouring of life, which passed from one kingdom to the next, 
there would be in existence at any given time one kingdom only. This , however as we know, is not the 
case: the reason is that the Logos sends out a constant succession of waves of life, so that at any given 
time we find a number of them in operation. Thus we ourselves represent one such wave; the wave that 
immediately followed our wave now ensouls the animal kingdom; the wave behind that is now in the 
vegetable kingdom; a fourth is in the mineral stage; whilst a fifth, sixth and seventh are represented by 
the Three Elemental Kingdoms. All are successive, ripples of the same great Outpouring from the 
Second Aspect of the Logos. 

The whole scheme tends increasingly towards differentiation, the streams as they descend from kingdom 
to kingdom dividing and subdividing more and more. It may be that before all this evolution takes place 
there is a point at which we may think of the Great Outpouring as homogeneous, but of that, nothing is 
known. 

The process of subdivision continues until, at the end of the first great stage of evolution, it is finally 
divided into individualities, i.e., into men, each man being a separate and distinct soul, though at first, of 
course, an undeveloped soul. 

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Looking at the work of the Second Life Waves, or Second Outpouring,-as a whole, we may fairly regard 
its downward sweep as concerned with the making of primary tissues, out of which in due time, subtle 
and dense bodies will be formed. In certain ancient scriptures this process has been aptly called 
"weaving". 

The materials which are prepared by the Third Logos, are woven by the Second Logos into threads and 
fabrics out of which future garments - i.e., bodieswill be made. 

The Third Logos may be thought of as a Chemist, working as in a laboratory; the Second Logos we may 
regard as the Weaver, working as in manufactory, Materialistic as are these similes, they are useful as 
crutches for the understanding. 

The Second Logos thus "weaves" various kinds of cloth, i.e., of material, out of which will later be made 
the causal and mental bodies of men; out of the cloth of astral matter, of desire stuff, will later be made 
the astral bodies of men. 

Thus are fashioned the materials of the mechanism of consciousness, the characteristics of each class of 
material being determined by the nature of the aggregations of particles - texture , colour, density, and so 
forth. 

All this downward sweep of the life-wave through the planes, giving qualities to the many grades of 
matter, is a preparation for evolution and is often and more properly, called involution . 

After the lowest stage of immersion in matter is reached both the first and the second outpouring turn 
upwards and begin their long ascent through the planes: this is evolution properly so called. 

DIAGRAM VI is an attempt to illustrate graphically the First Outpouring from the Third Logos, forming the 
matter of the five lower planes, and The Second Outpouring which, taking the matter vivified by the Third 
Logos, moulds and ensouls it so as to produce the three Elemental Kingdoms, and the Mineral Kingdom, 
and in due succession, the vegetable, and animal kingdoms. 

There is indicated also on the diagram the Third Outpouring, from the First Logos, the Outpouring from 
which results the formation of individual entities, or human beings. With this however, we shall deal more 
fully at a later stage of our study. 

The student should take careful note of the exact position of the figures in Diagram VI, representing each 
kingdom. Thus the mineral is shown of full width in the denser part of the physical plane, showing that the 
life there, such as it is, has full control over the dense physical matter. But the band grows steadily 
narrower as it mounts up through the etheric sub-planes, indicating that control over etheric matter is not 
yet perfectly developed. 

Page 16 



 


The small point penetrating into the astral plane indicates that a little consciousness, works through astral 
matter. This consciousness is the beginning, of desire, expressed in the mineral kingdom as chemical 
affinity, etc. We shall refer to this again when we come to the Mineral Group-Souls. 


The band representing the vegetable 
kingdom has full width in the whole of 
the physical plane, dense as well as 
etheric. The portion representing astral 
consciousness is, of course, much 
larger, because desire is much more 
fully developed in the vegetable than in 
the mineral kingdom. Students of plant 
life will know that many members of 
the vegetable kingdom exhibit a great 
deal of ingenuity and sagacity in 
attaining their ends, limited though 
those ends seem to us, regarded from 
our point of view. The student is 
recommended in this connection to 
such books as The Sagacity, and 
Morality of Plants, by J.E. Taylor. 

In the animal kingdom the band shows 
that there is full development in the 
lowest astral sub-plane, showing that 
the animal is capable of experiencing 
to the fullest possible extent the lower 

desires; but the narrowing of the band through the higher sub-planes shows that his capacity, for the 
higher desires is much more limited. Nevertheless it does exist so that it happens, in exceptional cases, 
that he may manifest an exceedingly high quality of affection and devotion. 

The band representing the animal, shows also that there is already a development, of intelligence, which 
needs mental matter for its expression. It is now generally admitted that some animals, both domestic 
and wild, undoubtedly, exercise the power of reasoning from cause to effect, although the lines along 
which their reason can work are naturally few and limited, not is the faculty powerful yet. 

As the band is intended to represent the average animal, the point pierces only into the lowest sub-plane 
of the mental plane; with the highly developed domestic animal the point might readily extend even to the 
highest of the four lower levels, though of course it would remain only a point, and by no means the full 
width of the band. 

As we are considering here the relative degrees of consciousness in the various kingdoms, we may as 
well anticipate somewhat, and indicate the stage at which man has arrived. The band representing the 
human kingdom, is seen to be of full width up to the lowest level of the mental plane indicating that up to 
that level his reasoning faculty is fully developed. In the higher subdivisions of the lower mental plane, 

Page 17 



 


the faculty of reason is not yet fully developed, as indicated by the narrowing of the band. 


An entirely new factor, however, is introduced by the point on the higher mental or causal plane, because 
man possesses a causal body and a permanent reincarnating ego. 

In the case of the great majority of men, the consciousness does not rise beyond the third mental sub-
plane. Gradually only, as his development proceeds, the ego is able to raise his consciousness to the 
second or the first of the mental sub-planes. 

The band on the extreme right hand side representsa man much in advance of the ordinary man. Here 
we have the consciousness, of a highly spiritual man, whose consciousness has evolved beyond that of 
the causal body, so that he can function freely on the plane of buddhi, and also has consciousness - at 
least when out of the body-on the plane of atma. 

It will be noted that the centre of his consciousness indicated by the widest part of the band, is not, as in 
the case of most men, on the physical and astral, planes but between the higher mental and the buddhic 
planes. The higher mental and higher astral are much more developed than are their lower parts, and 
although he still retains his physical body, yet this is indicated, merely by a point, the explanation being 
that he holds it solely for the convenience of working in it, and not in any way because his thoughts and 
desires are fixed there. Such a man has transcended all karma which could bind him to incarnation, so 
that he takes the lower vehicles solely in order that through them he may be able to work for the good of 
humanity and to pour out at those levels those forces which otherwise could not descend, so far. 

After this necessary disgression, in order to explain the relative degrees of consciousness attained by 
each of the kingdoms of nature, it is important to note that the evolutionary process, which leads into 
expression the involved, consciousness, has to begin by contacts received by its outermost vehicle, i.e., 
it must begin on the physical plane. The consciousness can become aware of an outside only by impacts 
on its own outside. Until then, it dreams within itself, as the faint inner thrillings ever outwelling from the 
Monad cause slight pressure in the Jivatma [Atma-Buddhis-Manas] like a spring of water beneath the 
earth, seeking an outlet. 

With this process of ascent, and the Third Outpouring, which results in the formation of the causal body 
of the man, we shall deal in succeeding chapters, in due course. 

Reverting to the Second Outpouring, we must note that it not only divides itself to an almost infinite 
degree, but also appears to differentiate itself, so that it comes through countless, millions of channels on 
every plane and sub-plane. Thus, on the Buddhic Plane it appears as the Christ-Principle in man; in 
Man's mental and astral bodies it vivifies various layers of matter, appearing in the higher part of the 
astral as a noble emotion, in the lower part as a mere rush of life-force energising the matter of the body. 
In its lowest embodiment, it rushes from the astral body into the etheric chakrams or force centres, where 
it meets the Kundalini welling up from the interior of the human body. 

Page 18 



 


We may also note here, parenthetically, that Kundalini, or the serpent-fire, which wells up from the interior 
of the human body, belongs to the First Outpouring, and exists on all planes of which we know anything. 
This force of Kundalini is, of course quite distinct from Prana or Vitality, which belongs to the Second 
Outpouring, and also from Fohat, i.e.., from all forms of physical energy such as electricity, light, heat, 
etc.[vide The Etheric Double, The Astral Body and The Mental Body, passim]. 

Kundalini in the human body comes from that "laboratory of the Holy Ghost" deep down in the earth, 
where are still being manufactured new chemical elements, showing increasing complexity of form, and 
more and more energetic, internal life and activity. 

But Kundalini is not that portion of the First Outpouring engaged in the work of building chemical 
elements: it is more of the nature of a further development of the force which is in the living centre of 
such elements as radium. Kundalini is part of the First Outpouring after it has reached its lowest 
immersion,in matter, and is once more ascending towards the heights from which it came. 

It has already been mentioned that, speaking generally, the Life-Wave which descends through the 
worlds of matter, on its downward sweep, causes ever increasing differentiation; on its upward return, 
however, it brings about reintegration, into unity. 

Page 19 




 

CHAPTER VI 
THE ATTACHMENT OF THE ATOMS: 


I. HIGHER TRIAD 
The Second Outpouring not only, as we saw in the proceeding chapter, streams, forth into the five 
planes, thereby bringing into existence the elemental and other kingdoms of life, but it brings also with it 
into activity the Monads, who while ready to begin their evolution, have been waiting on the Anupadaka, 
plane until the matter of the planes was prepared for them. 

To say that the Monads "go forth" would be somewhat inaccurate. It is rather that they shine forth, 
sending out their rays of life. They themselves remain ever "in the bosom of the Father" , while their life-
rays stream out into the ocean of matter, appropriating there, as we shall see in full detail presently the 
materials necessary for their evolution in the lower planes. 


The shining forth of the Monads has been graphically described by H.P. 
Blavatsky, thus: "The primordial triangle [i.e.., The three faced Monad of Will, 
Wisdom, and Activity] as soon as it has reflected itself in the "Heavenly Man" 
[i.e..,Atma, Buddhi, Manas] the highest of the lower seven - disappears, 
returning, into "Silence and Darkness". 

The Monads themselves, therefore remain ever beyond the fivefold universe, 
and in that sense are spectators. They dwell beyond the five planes of matter. 
They are the Self, standing Self-conscious, and Self determined. They reign in 
changeless peace and live in eternity. But, as we have seen, they appropriate 
matter, taking to themselves atoms of various planes. 

The Monads are of seven types or "rays" just as matter also is of seven types 
or rays. The process by which the seven types arise is as follows: The three 
aspects of consciousness of the Logos or Universal Self, are Will [Ichchha], 
Wisdom [Jnanam], and Activity [Kriya]. The three corresponding, qualities in 
matter are Inertia [Tamas], Mobility [Rajas] and Rhythm, [Sattva]. 

These are related as follows: The Aspect of Will imposes on matter the quality of Inertia or Tamas, the 
power of resistance, stability, quietude. 

The Aspect of Activity gives to matter its responsiveness to action, Mobility, or Rajas. 

The Aspect of Wisdom gives to matter Rhythm or Sattva, harmony. DIAGRAM VII shows these 
correspondences. 

Page 20 



 

Now every Monad has these three aspects of consciousness, the proportions, of which may vary in 
different Monads in seven ways: thus:


Predominant Aspect Secondary Aspect Tertiary Aspect 
Will Wisdom Activity 
Will Activity Wisdom 
Wisdom Will Activity 
Wisdom Activity Will 
Activity Will Wisdom 
Activity Wisdom Will 

The seventh variety is that in which the three aspect are equal. 

The seven types of matter are similarly formed, by the varying proportions of the three qualities Tamas, 
Rajas, and Sattva. The stream of life known as the Second Outpouring, in fact, is composed of seven 
streams , one of the seven types of matter-combinations being found in each of the seven streams. 

DIAGRAM VIII is an attempt to show the seven types of monads with the seven corresponding types of 
matter. 

Another way of expressing the same truth, viz., that each Monad belongs to one or other of the seven 
Rays, is to say that he came forth originally through one or other of the Seven Planetary Logoi, who may 
be regarded as centres of force within the Solar Logos, channels through which the force of the Solar 
Logos is poured out. 


Nevertheless, although as has been said, each Monad 
belongs fundamentally, to one Ray, yet he has within 
himself something of all the Rays . There is in him no 
ounce of force, no grain of matter, which is not actually 
part of one or other of the Seven Planetary Logoi. He 
is literally compacted of Their very substance, not of 
one, but of all, though always one predominates. 
Therefore, no slightest movement of any of these 
great Star Angels can occur without affecting to some 
extent every Monad, because they are bone of Their 
bone, flesh of Their flesh, Spirit of Their Spirit. This 
fact is, of course, the real basis of astrology. 

Furthermore, the bodies of those Monads, which originally came forth through, a given Planetary Logos, 
will continue all through their evolution to have more of the particles of that Logos than of any other, and 

Page 21 



 


in this way men can be distinguished as primarily belonging to one or other of the seven Rays or Logoi. 

Whilst the ordinary rule is that a Monad remains on the same Ray throughout the whole of his evolution, 
so that he eventually returns through the same Planetary Angel as that through which he first came forth, 
yet there are comparatively, rare exceptions. For it is possible for a Monad to change his Ray so that he 
will return through a Planetary Angel other than that through which he first emerged. Such transfers are 
usually to the First and Second Rays there being relatively few persons on those two Rays at the lower 
levels of evolution. 

Before we can proceed to describe the method by which the atoms are attached, to the Monads, there is 
still another factor with which we must first deal. 

The Second Outpouring , in addition to its work of forming the Elemental and other Kingdoms, also brings 
with it evolved beings, at various stages of development, who form the normal and typical inhabitants of 
the Three Elemental Kingdoms. These beings have been brought over by the Logos from a preceding 
evolution. They are now sent forth to inhabit the plane for which their development fits them; they cooperate 
with the work of the Logos, and later with man, in the general scheme of evolution. From them, 
man derives his perishable bodies. 

They are known in some religions as Angels, to Hindus as Devasmeaning literally, Shining Ones. Plato 
speaks of them as "Minor Gods". It is the translation of the word "Deva" as "Gods" which has led to much 
misapprehension of Eastern thought. The "thirty-three crores [330 millions] of Gods", are not Gods in the 
Western sense of the term, but are Devas or Shining Ones. 

Of these there are many grades, including representatives on each of the five lower planes, i.e.., those of 
Atma, Buddhi, Manas, Kama, and the etheric part of the physical plane. 

Their bodies are formed of the Elemental Essence of the Kingdom to which they belong, and are flashing 
and many-hued, changing form at the will of the entity Himself. They form a vast host, ever actively at 
work, labouring at the Elemental Essence to improve its quality, taking it to form their own bodies, 
throwing it off again and taking other portions, so as to render it more sensitive. 

In the First Elemental Kingdom, on the higher mental or causal plane, they make materials ready to 
clothe abstract thoughts. In the Second Elemental Kingdom, on the lower mental plane, they make 
materials ready to clothe concrete thoughts. In the Third Elemental Kingdom, on the astral plane, they 
prepare materials for the clothing of desires. 

At the stage which we are now considering, this work of improving the Elemental Essence, is the only 
work there is for them to do. Later on, they are also constantly busied in the shaping of forms, in aiding 
human egos on the way to incarnation in building their new bodies, bringing materials of the kind required 
and helping in its arrangements. The less advanced the ego, the greater the directive work of the Devas. 
With animals they do almost all the work, and practically all with the vegetables and minerals. They are 

Page 22 



 


the active, agents of the Logos, carrying out all details of His world-plan, and aiding, the countless 
evolving lives to find materials they need for their clothing and use. Included with them are the vast 
numbers of the fairy kingdom, known as nature spirits, trolls, gnomes, and by countless other names. 

Some description of these hosts of beings is given in The Astral Body and The Mental Body, so that there 
is no need to describe them further here. All we are really concerned with at the moment is their origin, 
and the part they play in helping the Monads to commence their evolution in the lower planes. 

The term Deva is, strictly speaking, not wide enough to cover all the living agencies which are employed 
in the work connected with the Monads and their long pilgrimage through the lower worlds. This work is 
carried out by no less than seven orders of beings, known collectively as Creative Hierarchies, the 
Monads, themselves, curiously enough, being one of the seven. 

For our present purposes, however, in order not to make the description too complicated and involved, 
we shall denote all these agencies by the single term Devas. In a later and separate chapter we shall to 
some extent go over the ground again more in detail, and give the names and functions [so far as these 
are known] of the seven Creative Hierarchies. 

Thus we see that before any embodied consciousness, save that of the Logos and His Creative 
Hierarchies, could appear, or do anything at all, a vast preliminary work had to be accomplished, 
preparing the "form-side" of the field of evolution. 

We have now the three factors needed to enable us to consider the attachment, of the atoms to the 
Monads: these three are: 

[1] the atoms of the various, planes; 
[2] the readiness of the Monads themselves on the Anupadaka plane; 
[3] the assistance of the Devas, without whom the Monads by themselves, would be powerless to carry 
out their evolution. 
A Monad, as we have seen, possesses three aspects of consciousness, each of which, when the time 
comes for evolutionary process to begin, sets up what may be termed a vibratory wave, thus causing to 
vibrate the atomic matter of the planes of Atma, Buddhi, and Manas, which surrounds him. 

Devas from a previous universe, who have themselves passed through a similar, experience before, 
guide the vibratory wave from the Will-aspect of the Monad, to an atom of Atma, which thus becomes 
"attached" to the Monad, and is its Atmic permanent atom, so called because it remains with the Monad 
throughout the whole process of evolution. 

Similarly, the vibratory wave from the Wisdom aspect of the Monad is guided, by Devas to an atom of 

Page 23 



 


Buddhi, which becomes the Buddhic permanent, atom. 


Similarly, also, the vibratory wave from the Activity-aspect of the Monad is guided by Devas and attached 
to an atom of Manas, which becomes the third permanent atom. Thus is formed Atma-Buddhi-Manas, 
often called the Ray of the Monad. 

DIAGRAM IX illustrates the process just described. 

A graphic description of the process is as follows: from the luminous ocean of Atma a tiny thread of light 
is separated off from the rest by a film of buddhic matter, and from this hangs a spark which becomes 
enclosed in an egg-like casing of matter belonging, to the formless levels of the mental plane. "The spark 
hangs from the flame by the finest thread of Fohat". [The Book of Dzyan, vii,5.] 


As said, those atoms which are attached to Monads become, and are called, "permanent atoms"; H.P. 
Blavatsky spoke of them as "life atoms" [ The Secret Doctrine, II,709].The remainder of the atoms of the 
various planes, which are not attached to Monads, remain and continue to be called the Monadic 
Essence of each plane. The term is perhaps a little misleading, but it was given in the first instance, 
because [as mentioned in chapter V] the essence at this stage is suitable to be attached to Monads as 
permanent atoms, though by no means all of it does actually become attached. 

Atma-Buddhi-Manas, the Ray of the Monad, is known also by many other names; such as the Heavenly 
Man, the Spiritual or Higher Triad, the Higher Self, the separated Self, and so on. The term Jivatma is 
also sometimes applied to it, though Jivatma, which may be rendered literally Life-Self, is of course 
equally applicable to the Monad. It is known also as the "manhood" of the Divine Son of the First Logos, 
animated by the "Godhead," i.e., by the Monad. It may be regarded also as a vessel into which the 
Monad pours His life. 

Page 24 



 



Here we have the mystery of the 
Watcher, the Spectator, the 
actionless Atma, i.e.., The Monad, 
who abides ever in his highest 
nature on his own plane, and lives 
in the world by his Ray [AtmaBuddhi-
Manas], which in turn 
animates, his "shadows", the lives 
or incarnations of the lower self 
on earth. 

DIAGRAM X illustrates the Monad 
and his Higher Triad. 

It is important to remember that 
Atma-Buddhi-Manas, the Higher 
Triad, is identical in nature with 
the Monad, in fact is the Monad, 
though lessened in force by the 
veils of matter round it. This 
lessening of power must not blind 
us to the identity of nature, for it 
must ever be born in mind that 

human consciousness is a unit, though its manifestations vary owing to the predominance of one or other 
of its aspects and to the relative density of the materials in which an aspect is working at any given 
moment. 

The Monad having thus appropriated for his own use these three atoms, has begun his work. He himself 
in his own nature, cannot descend below the Anupadaka plane; hence he is said to be in "Silence and 
Darkness", i.e., unmanifest. But he lives and works in and by means of the atoms he has appropriated. 

Although the Monad on his own plane, the Anupadaka , so far as his internal, life is concerned, is strong, 
conscious, capable, yet on the lower planes in their time and space limitations, he is a mere germ, an 
embryo, powerless, senseless, helpless. Although at first the matter of the lower planes enslaves, him, 
he will slowly, surely, mould it for Self-expression. In this he is watched over and aided by the all 
sustaining and preserving life of the Second Logos, until eventually he can live in the lower worlds as 
fully as he lives above, and become in his turn a creative Logos, and bring forth out of himself, a 
universe. For a Logos does not create out of nothing: He evolves all from Himself. 

The full manifestation of the three aspects of consciousness expressed by the Monad takes place in the 
same order as the manifestation of the Triple Logos in the universe. The third aspect, Activity, revealed 
as the creative mind, as the gatherer of knowledge, is the first to perfect its vehicles. The second aspect, 
Wisdom, revealed as the Pure and Compassionate Reason, or Intuition, is the second to shine forth: this 
is the Krishna, the Christ in man. The third aspect, Will, the Divine Power of the Self, the Atma is the last 
to reveal itself. 

Page 25 



 

CHAPTER VII 


THE ATTACHMENT OF THE ATOMS 

II LOWER TRIAD 

The spiritual Triad, Atma-Buddhi-Manas, having been formed, the warmth of the stream of Logoic life 
arouses within it faint thrillings of responsive life. After long preparation, a tiny thread, like a minute 
rootlet, a golden coloured thread of life sheathed in buddhic matter, proceeds from the Triad. 

This thread is sometimes called the Sutratma, literally the Thread-Self, because, the permanent particles 
will be threaded on it like beads on a string. The term however, is used in various ways, but always to 
denote the idea of a thread connecting separate particles. Thus it is applied to the reincarnating Ego, as 
the thread on which many separate, lives are strung: to the Second Logos, as the thread on which beings 
in His Universe are strung; and so on. It thus denotes a function, rather than a special entity or class of 
entities. 

From each spiritual Triad appears one of these threads, which at first wave vaguely in the seven great 
streams of life. Then , each of them is anchored, just as happened in the case of the Higher Triad, by the 
agency of the Devas to a mental molecule, or unit as it is usually called, this being a particle of the fourth 
mental sub-plane, i.e.., The highest level of mental plane. 

Around this mental unit, are gathered temporary aggregations of elemental essence of the Second 
Elemental Kingdom, scattering and regathering, over and over again. The vibrations of the essence 
gradually awaken the mental unit into faint responses, these again thrilling feebly upwards to the seed of 
consciousness in the Triad, producing, therein vaguest internal movements. 

The mental unit cannot be said to have always round it a form of its own, for there may be several of 
many mental units plunged into a given aggregation of essence, whilst other aggregations of essence 
may have only one mental unit in them, or none at all. 

Thus, with inconceivable slowness, the mental units become possessors of certain qualities: i.e.., they 
acquire the power of vibrating in certain ways, which, are connected with thinking, and will at a later 
stage make thoughts possible. 

In this, they are helped by the Devas of the Second Elemental Kingdom, who direct upon them the 
vibrations to which they gradually begin to respond, and surround them with the elemental essence they, 
the Devas, throw off from their own bodies. 

Furthermore, each of the seven typical groups is separated from the others by a delicate wall of monadic 
essence - atomic matter ensouled by the life of the Second Logosthe beginning of the wall of the future 
Group-Soul. 

Page 26 



 


Diagram XI A, illustrates the process just described. 

The whole process is then repeated at the next lower level [vide Diagram XI B]. The thread of life 
ensheathed in buddhic matter, with the mental unit attached, pushes outward to the astral plane, where, 
by identically similar means, an astral atom is attached. Round this astral permanent atom gather 
temporary aggregations of elemental essence of the Third Elemental Kingdom, scattering and 
regathering, as before. 

Similar results follow, the astral atoms being gradually awakened to faint responses, these being passed 
upwards to the seed of consciousness, producing therein, once more, vaguest internal movements. Thus 
the astral permanent, atoms acquire the power of vibrating in certain ways, connected with sensation, 
which will at a later stage make sensation possible. As before the work is helped by the action of the 
Devas, of the Third Elemental Kingdom. 

The separating wall of each of the seven groups now acquires a second layer, formed of astral monadic 
essence, thus approaching a stage nearer to the wall of the future Group-Soul. 

Yet once more is the process repeated [vide Diagram XI C ] when the great wave of life has passed 
onwards to the physical plane. The thread of life, sheathed in buddhic matter, with its attached mental 
unit and astral permanent, atom, pushes outwards, and annexes a physical permanent atom. Round this 
atom etheric matter gathers, as before. .The heavier physical matter, however, is more coherent than the 
subtler matter of the higher planes, and consequently a much longer term of life is observed. 


Page 27 




 


Then, as the etheric types of the proto-metals, and later proto-metals, metals, non-metals, and minerals 
are formed, the Devas of the etheric sub-planes submerge the physical permanent atoms into one or 
other of the seven etheric types to which they belong. Thus is begun the long physical evolution of the 
permanent atom. 

Again, on the atomic sub-plane of the physical, a third layer is added to the separating wall which will 
form the envelope of the future Group-Soul. 

In this manner is formed what is often called the Lower Triad, consisting of a mental unit, an astral 
permanent atom, and a physical permanent atom. 

Diagram XII shows the stage which we have now reached, the Monad, with His three Aspects, having 
been provided with a Higher Triad of Atma-Buddhi-Manas, and the Higher Triad in its turn having been 
furnished with a Lower Triad of Lower-Manas-Kama-Sthula. 


It will be remembered that the matter of each plane is of seven fundamental types, according to the 
dominance of one or other of the three great attributes, of matter - Tamas, Rajas, and Sattva. Hence the 
permanent atoms may be chosen from any one of these types. It appears however, that each Monad 
chooses all his permanent atoms from the same type of matter . The choice is made by the Monad, 
although, as we have seen, the actual attachment is done by the Devas. 

The Monad himself belongs, of course, to one of the seven fundamental types of Monads, and this is his 
first great determining characteristic, his fundamental "colour", "keynote", or "temperament". 

The Monad may choose to use his new pilgrimage for the strengthening and increasing of this special 
characteristic, in which case, the Devas will attach to his Sutratma permanent atoms belonging to the 
group or type of matter corresponding to the type of the Monad. Such a choice would result in the 

Page 28 




 


secondary colour - that of the permanent atoms - emphasing and strengthening the first: in the later 
evolution, the powers and weaknesses of that doubled temperament would show themselves, with great 
force. 

On the other hand, the Monad may choose to use his new pilgrimage for the unfolding of another aspect 
of his nature. Then the Devas will attach to his Sutratma atoms belonging to another matter-group, in 
which the aspect the Monad wishes to develop is predominant. This choice would result in the secondary 
"keynote" or "temperament" modifying, the first, with corresponding results in later evolution. This latter 
choice is obviously by far more frequent, and it tends to greater complexity of character, especially in the 
final stages of human evolution, when the influence, of the Monad makes itself felt more strongly. 

Whilst the permanent atoms of both the Higher and the Lower Triads belong to the same type, the bodies 
of the Higher Triad, being, once formed, relatively, permanent, reproduce definitely the keynote of their 
permanent atoms. But in the case of the bodies of the Lower Triad, various other causes operate, in the 
determination of the choice of materials for these bodies. 

The Monad can exert no direct action on the permanent atoms: nor could there be such direct action until 
the Higher Triad has reached a high stage of evolution. But the Monad can and does affect the Higher 
Triad, and through that exerts an indirect and continual action on the permanent atoms. 

The Higher Triad draws most of his energy, and all his directive capacity, from the Second Logos. But his 
own special activity does not concern itself with the shaping and building work of the Second Logos, 
being directed rather, to the evolution of the atoms themselves, in association with the Third Logos. This 
energy from the Higher Triad confines itself to the atomic sub-planes, and until the Fourth Round, 
appears to spend itself chiefly on the permanent atoms. 

The use of the permanent atoms is of course, to preserve within themselves, as powers of vibration, the 
results of all the experiences through which they have passed. We may take the physical permanent 
atom as illustrating this process. 

A physical impact of any kind will set up, in the physical body it strikes, vibrations corresponding to its 
own. These vibrations will be transmitted, by direct, concussion if they are violent, and in all cases by the 
buddhic life-web to the physical permanent atom. 

Such a vibration , forced on the atom from the outside, becomes in the atom a vibratory power, a 
tendency to repeat the vibration. Thus through the whole life of the physical body, every impact leaves an 
impression on the physical permanent atom. At the end of the life of the physical body, the physical 
permanent atom has in this way stored up innumerable powers of vibration. 

The same process takes place in the case of the permanent atom or unit in each of the bodies of man. 
Moreover, the student will by now be familiar with the fact that the permanent atoms - as their name 
implies  remain permanently with a human entity throughout the whole of his many incarnations, being, 

Page 29 



 


in fact, the only portions of his various bodies which survive and remain permanently with the evolving 
ego in the causal body. 

The vortex, which is the atom, is the life of the Third Logos; the wall of the atom, gradually formed on the 
surface of this vortex, is made by the descent of the life of the Second Logos. But the Second Logos only 
faintly traces the outline of the spirillae, as filmy channels: He does not vivify them. 

It is the life of the Monad which, flowing down, vivifies the first of the spirillae,making it a working part of 
the atom. This takes place in the First Round. Similarly, in each successive Round, another of the 
spirillae is vivified and brought into activity. 

The first set of spirillae is used by the prana which affects the dense body; the second set with the prana 
used by the etheric double; the third set by the prana affecting the astral body, thus developing the power 
of sensation; the fourth set is used by the prana of kama manas, making it fir to be used for the building 
of a brain as the instrument of thought. 

As we are now in the Fourth Round, the normal number of spirillae at work is four, both in the permanent 
atoms, and in the ordinary unattached atoms. But in the case of a highly evolved man, the permanent 
atom may have five spirillae at work, or even six. The fifth set of spirillae will in the normal course, be 
developed in the Fifth Round; but advanced people, as said, can by certain Yoga practices evolve even 
now both the fifth and sixth sets of spirillae. 

In addition to the permanent atoms themselves, the Monad also begins to work in a similar fashion on 
other atoms that are drawn round the permanent atom. Such vivification, however, is temporary only, as, 
when the physical body is broken up, these atoms return to the general store of atomic matter. They may 
then be taken up and used by some other Monad, being, of course, now more easily vivified again, on 
account of their former experience. 

This work takes place with all the permanent atoms of the Monad, such atoms, thus evolving more 
rapidly than they would otherwise do, owing to their association with the monad. 

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CHAPTER VIII 


THE CREATIVE HIERARCHIES 

As promised in Chapter VI, we now come to describe more in detail the hierarchies of beings, of various 
grades of power and intelligence, who build the universe, and help the Monads to undertake their vast 
pilgrimage through the worlds of matter. 

The information at present available is somewhat fragmentary and ill defined whilst recognising that this 
is so, we must endeavour to make the most of such few facts at our disposal. 

We have already seen that the One Existence, the Supreme, from Whom all manifested life proceeds, 
expresses Himself in a threefold manner, as the Trimurti, the Trinity. This of course, is recognised in 
practically every religion, under many names: e.g.., Sat, Chit, Ananda: Brahma, Vishnou, Shiva: 
Ichchha,Jnana, Kriya: Cochma, Binah, Kepher: Father, Son and Holy Spirit: Power, Wisdom, Love: Will , 
Wisdom and Activity, etc.etc. 

Around the primary Trinity, in the light coming forth from Them, we find Those who are called the Seven. 
The Hindu speaks of the seven sons of Aditi: they have been called the Seven Spirits in the Sun: in Egypt 
They were known as the seven Mystery Gods: in Zoroastrianism they are named the seven 
Amshaspends,: in Judaism they are the seven Sephiroth: among Christians and Muhammedans, they 
are the seven Archangels, the seven Spirits before the Throne. In Theosophy they are usually termed the 
seven Planetary Logoi, each administering, His own department of the solar-system. They have ever 
been identified with the seven sacred planets, the planets being their physical bodies. 

Round the Seven, is a wider circle, there come the Creative Hierarchies, as they are called: the Twelve 
Creative Orders of the Universe. These are headed by the Twelve Great Gods, that appear in ancient 
stories, and that are symbolised in the familiar Signs of the Zodiac. For the Zodiac is a very ancient 
symbolic conception, in which the plane of the solar system is written. 

When it is said that a planet "rules" or is Lord of, one of the Signs of the Zodiac, the meaning is that the 
Planetary Spirit or Logos has dominion over one of the twelve Creative Hierarchies which, under His 
control and direction build up, His Kingdom, and help the Monads to evolve. 

The Twelve Creative Hierarchies are thus intimately concerned with the building, of the universe. These 
Hierarchies of Intelligence have, in past kalpas or universes, completed their own evolution, and thus 
become co-workers with the One Will, with Ishvara, in the shaping of a new universe, or Brahmanda. 
They are the Architects, the Builders of the solar systems. They fill our solar system, and to them, we 
human beings owe our evolution spiritual, intellectual and physical. It is they who awaken the 
consciousness of the Monad and his Ray to the "dim sense of others", and of "I", and with this, a thrill of 
longing for a more clearly defined sense of the "I" and of "others", this being the "individual Will-to-live", 
which leads them forth into the denser worlds, wherein alone such sharper definition is possible. 

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At the present stage of evolution, out of the Twelve Creative Hierarchies, four have passed onward into 
liberation, and one is touching the thresh hold of liberation. Thus five have passed away from the ken of 
even the greatest and most developed Teachers of our world. There remain, therefore, seven only, with 
whom we have to deal. 

Part of the work which some of them do, viz., the attaching of the permanent atoms , has already been 
described in Chapters VI and VII. This will now be repeated for the sake of completeness, with such few 
further particulars as are available, the whole work being classified into the departments for which each 
of the remaining seven Hierarchies is responsible. 

A-THE ARUPA CREATIVE ORDERS 

1. The First of the Arupa, or Formless, Creative Orders, is described by words connected with fire. They 
are known as Formless Fiery Breaths, Lords of Fire, Divine Flames, Divine Fires, Fiery Lions, Lions of 
Life. They are described also as the Life and Heart of the universe, the Atma, the Kosmic Will. 
Through them comes the divine Ray of Paramatma, that awakens Atma in the Monads. 

2. The Second Order is twofold in its nature, and is known as the "twofold units", representing Fire and 
Ether. They stand for Kosmic Buddhi, the Wisdom of the system, manifested Reason. 
Their function is to arouse Buddhi in the Monads. 

3. The Third Order is know as "the Triads", representing Fire, Ether and Water. They stand for Mahat, the 
Kosmic Manas or Activity. 
Their function is to awaken Manas in the Monads 

B- THE RUPA CREATIVE ORDERS 

4. The Fourth Creative Hierarchy consists of the Monads themselves. 
At first sight, it may appear curious that the Monads themselves should be classed with the other Orders, 
but a little thought will show that the classification, is a proper one , the Monads clearly having a great 
deal to do with their own evolution. It is by no means outer agencies alone that determine their involution 
and evolution. Let us briefly recapitulate some of the factors due to the Monads themselves. 

[1] Being of the First Logos, His will to manifest is also their will: they are self-moved 
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[2] It is the Monads who "shine forth" sending out their life, which builds the Ray or Higher 
Triad, and works through it. 
[3] It is the Monads who choose the type of permanent atoms which are to be attached to 
them. 
[4] The Third Outpouring, resulting from which the Causal Body is formed, comes through the 
Monads themselves. 
[5] The Monads themselves pour down their life into and vivify the spirillae In the atoms, both 
permanent and other. 
[6] The Monads, as evolution proceeds, steadily pour down more and more of their lives, 
gradually getting more closely into touch with their Raysthe Individuality, and also through 
the Individuality, with the personality. 
5. The Fifth Creative Hierarchy is named that of Makara, and has for its symbol, the pentagon. In them 
the dual spiritual and dual physical aspects of nature appear, the positive and negative, at war with each 
other. They are the "rebels" of many myths and legends. Some of them are known as Asuras, and were 
the fruits of the First Chain. They are beings of great spiritual power and knowledge. Deep within 
themselves they hide the germ of Ahamkara, the I-making faculty which is necessary for human 
evolution. 
The Fifth Hierarchy guides the vibratory wave from the Aspect of Atma of the Monad to an atom of Atma, 
which it attaches as a permanent atom. 

6. The Sixth Creative Hierarchy contains some who are known as Agnishvattas, and also as the "sixfold 
Dhyanis". They are the fruit of the Second Planetary Chain. 
This Hierarchy includes also great hosts of Devas. 

They guide the vibratory wave from the Wisdom aspect of the Monad to the Buddhic permanent atom. 

Further they give to man all but the Atma and the physical body, and so are called the "givers of the five 
middle principles" . They guide the Monad in obtaining the permanent atoms [including of course the 
mental unit] connected with these principles, i.e.., Buddhi, Manas, Lower Manas, Kama, and the Etheric 
Double. 

They have especially to deal with the intellectual evolution of man. 

7. The Seventh Creative Hierarchy contains those known as Lunar Pitris, or Barhishad Pitris,: these are 
the fruit of the Third Chain. 
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They have to do with the physical evolution of man. 

Also belonging to the Seventh Hierarchy, are vast hosts of Devas, the lower Nature Spirits, who have to 
do with the actual building of the body of man. 

For the convenience of the student, a tabular statement of the Creative Hierarchies is appended. 

THE SEVEN CREATIVE HIERARCHIES 
Class No. Name Function of evolution in 
monads Notes 
ARUPA 
1 Fiery breathes Awaken Atma 
2 Twofold Units Awaken Buddhi 
3 Triads Awaken Manas 
RUPA 
4 Monads 
Will to Manifest. 
Shine forth and build Ray.
Choose type of permanent atoms.
Channels for Third OutpouringVivify spirillae of atoms.
Influence Individuality and Personality 
5 Makara(includingAsuras) Attach atom of Atma Asuras were Fruit of First 
Chain 
6 Agnishvattas 
Give 5 "Middle principles".
Attach 4 permanent atoms and mentalunit 
Concerned with intellectual evolution 
of man 
Fruit of Second Chain 
7 Barhishads Concerned with physical evolution of 
man Fruit of Third Chain 

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CHAPTER IX 


GROUP SOULS 

We have now arrived at the stage where each Monad is provided with a Higher Triad, consisting of a 
permanent atom of the planes of Atma, Buddhi and Manas, and a Lower Triad consisting of a mental unit, 
an astral and a physical permanent atom. These particles of matter are, of course, merely nuclei which 
enable the Monad, through his "ray", to come into touch with the various planes, and to build bodies or 
vehicles through which he can gather experiences from, and learn to express himself on, those planes of 
existence. 

In order to understand the mechanism by which these results are achieved, we must next study the 
phenomena known as Group-Souls. 

We have already seen that as the atoms of the Lower Triad are attached to the Sutratma, or life-thread, 
thin films of matter come into existence, separating, the seven main types of triads from one another. 
Thus are formed the seven primary groups or "rays" of triads which, by repeated division and subdivision, 
will give rise to large numbers of Group-Souls in the various kingdoms of life. 

These seven great types or "rays" of Group-Souls remain separate and distinct, throughout all the 
vicissitudes of their evolution: that is to say, the seven types evolve in parallel streams, the streams never 
uniting or merging into one another. The seven types are clearly distinguishable in all kingdoms, the 
successive forms taken by anyone of them making a connected series of elementals, 
minerals,vegetables,or animals, as the case may be. 

These seven primary Group-Souls appear as vague, filmy forms, floating in the great ocean of matter as 
balloons might float in the sea. They are seen first on the mental plane, becoming more clearly outlined 
on the astral plane, and still more so on the physical plane. 

They float, one in each of the seven main streams of the Second Life Wave. 

Within each Primary Group-Soul there are, of course, innumerable Lower Triads, each connected by the 
radiant golden thread to its Higher Triad, these again depending from the overhanging Monad. As yet no 
golden life web appears round the Triads; this will not come into existence until the mineral kingdom is 
reached. 

DIAGRAM XIII roughly illustrates the stage now reached. The very small number of Triads, which the 
limitations of space make it possible to show in the seven Group-Souls, must be considered as 
representing vastly larger numbers, with, of course, their connected higher Triads and Monads. 

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The stage shown in the diagram is that at 
which the thin film or veil separating, the 
seven Primary Group-Souls, has received its 
three layers: these consist of mental 
essence, astral monadic essence and 
atomic matter of the physical plane. As 
already stated, these films or veils will 
eventually form the containing walls or 
envelopes of the Group-Souls proper. 

It should be noted that these envelopes are 
formed of matter of the same Matter-group 
as that to which the Triads themselves 

belong. 

The general plan of the evolutionary processmore strictly the involutionary processis, as we have 
seen, a gradual differentiation of the great stream of divine life, until, after repeated division and 
subdivision, definite individualisation as a human being is attained, after which no further subdivision is 
possible, a human entity being an indivisible unit or "soul". 

GroupSouls, which exist in the mineral, vegetable, and animal kingdoms thus represent intermediate 
stages leading up to complete differentiation into separate human entities or units. Hence in the three 
kingdoms mentioned, we do not find one soul in a block of mineral, or a plant or an animal. Instead of 
this, we find one block of life - it we may use such a term - ensouling , a vast quantity of mineral 
substance, a large number of plants or trees, or a number of animals. Into the details of these we will 
enter later, confining ourselves for the moment to a consideration of the general function and purpose of 
the Group-Souls. 

The best physical analogy of a Group-Soul is perhaps the oriental one of water in a bucket. If a glassful 
of water be taken from the bucket, it represents, the soulor portion of soulof say , a single plant or 
animal. For the time being, the water in the glass is quite separate from that in the bucket, and, 
moreover, it takes the shape of the glass which contains it. 

So may a portion of a Group-Soul occupy and vivify a vegetable or animal form. 

An animal, during its life on the physical plane, and for some time after that in the astral world - has a 
soul, just as separate as a man's; but when the animal comes to the end of its astral life, that soul does 
not reincarnate in a single body, but returns to the group-soul, which is a kind of reservoir of soul-matter. 

The death of the animal would thus, in our analogy, be represented by pouring water from the glass back 
into the bucket. Just as the water from the glass becomes thoroughly mixed and united with the water in 
the bucket, so does the portion of the soul from the particular animal become mixed and incorporated, 
with the total soul in the Group-Soul. And just as it would not be possible, to take again from the bucket 

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another glassful consisting of the same molecules of water, so is it not possible for the same portion of 
the total soul in the Group Soul to inhabit another particular animal form. 

Continuing the analogy further, it is clear that we could fill many glasses with water from the bucket at the 
same time: equally is it possible for many animal forms to be ensouled and vivified by the same Group-
Soul. 

Further, if we suppose that any given glassful of water becomes coloured with a distinctive hue of its 
own, then, when the water is poured back into the bucket , that colouring matter will be distributed 
throughout the whole of the water in the bucket, the colour of all the water in the bucket being thereby to 
some extent modified. 

If we consider the colouring matter to represent experiences or qualities acquired by a particular animal, 
then, when the portion of soul vivifying that animal returns to its parent Group-Soul, those experiences or 
qualities will become part of the general stock of the whole Group-Soul and be shared by every other part 
of it equally, though in a lesser degree than that in which the experience existed in the particular animal 
to whom it occurred; i.e., we may say that the experiences concentrated in a particular animal are 
spread, in a diluted form, over the whole Group-Soul to which the animal is attached. 

There is an exact resemblance between the Group-Soul in the Mineral, Vegetable, and Animal 
Kingdoms, and a human child it its prenatal life. Just as the human child is nourished by the life-stream of 
the mother, so does the protective envelope of the Group-Soul nourish the lives within it, receiving and 
distributing the experiences gathered in it. 

The circulating life is that of the parent: the young plants or animals are not yet ready for individual life, 
but must depend on the parent for nourishment. Thus the germinating lives of mineral, vegetable, and 
animal are nourished by the envelope of elemental and monadic essence, thrilling with Logoic life. 

The evolution of lives in these early stages in the Group-Soul, depends upon three factors: 

[a] first, and chiefly, the cherishing life of the Logos; 
[b] the co-operating, guidance of the Devas: 
[c] their own blind pressure against the limits of the enclosing form. 
The general mechanism of the process by which, through these three agencies, the vibratory powers of 
the atoms in the Lower triads are awakened, is as follows: 

The Second Logos, acting in the envelope of the Group-Soul, energises the physical permanent atoms. 
These are plunged, by the action of the devas, into the various conditions offered by the mineral 
kingdom, where each atom is attached to many mineral particles. The experiences - consisting of heat, 

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cold, blows, pressure, shaking, etc. - through which the mineral substances pass, are conveyed to the 
attached physical permanent atoms, thus arousing vague answers of sympathetic vibration from the 
deeply slumbering consciousness within. 

When any permanent atom has reached a certain responsiveness, or when a mineral form, i.e., The 
particles to which the permanent atom is attached, is broken up, the Group-Soul withdraws that atom into 
itself. 

The experiences acquired by that atomi.e., The vibrations it has been forced to execute - remain in it 
as powers of vibrating in particular ways, as vibratory powers in short. Then the permanent atom, having 
lost its embodiment in the mineral form, remains, as we might say, naked in its Group-Soul: here it 
continues to repeat the vibrations it has learnt, repeating its life experiences, and thus setting up pulses 
which run through the envelope of the Group-Soul, and are thereby conveyed to the other permanent 
atoms contained in that Group-Soul. Thus each permanent atom affects and helps all others. 

Now another important phenomenon arises. It is clear that those permanent atoms which have had 
experiences similar in character will be affected more strongly by each other, than will be those whose 
experiences have been different,. Thus a certain segregation will take place within the Group-Soul, and 
presently a filmy separating wall will grow inwards from the envelope, dividing these segregated groups 
from each other. 

Reverting to the simile of the water in the bucket, we may conceive of a scarcely perceptible film forming 
itself across the bucket. At first the water filters through this barrier to some extent: but nevertheless the 
glasses of water taken out from one side of that barrier are always returned to the same side, so that by 
degrees the water on one side becomes differentiated from the water on the other side. Then the barrier 
gradually densifies, and becomes, impenetrable, so that eventually there are two distinct portions of 
water instead of one. 

In similar fashion, the Group-Soul after a time divides itself by fission, and forms two Group-Souls. The 
process is repeated over and over again, producing, an ever-increasing number of Group-Souls, with 
contents showing a correspondingly ever-increasing distinction of consciousness, while of course, still 
sharing certain fundamental characteristics . 

The laws according to which permanent atoms in a Group-Soul are plunged into the kingdoms of nature 
are as yet by no means clear. There are indications, that the evolution of the mineral, vegetable and the 
lowest part of the animal kingdom belongs rather to the evolution of the earth itself than to that of the 
Triads, representing the Monads, who are evolving in the solar system and who come, in due course, to 
the earth to pursue their evolution by utilising, the conditions it affords. 

Thus, grass and small plants of every kind seem to be related to the earth itself much as man's hairs are 
related to his body, and not to be connected with the Monads and their Triads. The life in grass, etc., 
appears to be that of the Second Logos, which holds them together as forms, whilst the life in the atoms 
and molecules composing them is, of course that of the Third Logos, modified not only by the Planetary 

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Logos of our system of Chains, but also by a somewhat obscure entity known as the Spirit of the Earth. 
Thus these kingdoms, while offering a field for the evolution of Monads and their Triads, do not appear to 
exist by any means solely for that purpose. 

Hence we find permanent atoms scattered through the vegetable and mineral kingdoms, though we do 
not as yet understand the reasons governing their distribution. A permanent atom, for example, may be 
found in a pearl, a ruby, or a diamond; many will be found scattered through veins of ore and so on. But 
on the other hand, much mineral substance does not seem to contain any permanent atoms. 

Similarly, with short-lived plants. But in plants of long continuance, such as trees, permanent atoms are 
constantly found. But here again, the life of the tree seems to be more closely related to the Deva 
evolution than to the evolution of the consciousness to which the permanent atom is attached. 

It is, therefore, rather as though advantage were taken of the evolution of life and consciousness in the 
tree for the benefit of the permanent atom. The permanent atom may thus be said to be there more as a 
parasite, profiting by the more highly evolved life in which it is bathed. The student must recognise that at 
the moment our knowledge on these matters is extremely fragmentary. 

Having now studied the general nature and functions of Group-Souls, we can pass on to consider more 
in detail Mineral, Vegetable and Animal Group-Souls, commencing with the Mineral Group-Soul. 

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CHAPTER X 


MINERAL GROUP SOULS 

DIAGRAM XIV is an attempt to illustrate a Mineral Group-Soul. It will be seen that the wall or envelope of 
the Group-Soul has three layers: the outermost is composed of physical atomic matter; the central one of 
astral monadic essence; the innermost one of mental elemental essence, i.e., matter of the fourth mental 
sub-plane. 

A mineral Group-Soul may thus be defined as a collection of Triads, enclosed in a triple envelope 
consisting of mental elemental essence, astral monadic essence, and physical atomic matter. 

Within the Group-Soul are shown some Lower Triads, attached of course, to their respective Higher 
Triads, these again being linked to their overshadowing Monads. These Triads within the Group-Soul are 
not at the moment plunged into any mineral substance. 

Below the Group-Soul are shown a number of irregular shapes, which are intended to represent groups 
or blocks of mineral substances. Within some of these blocks are to be seen some Lower Triads, the 
lines rising upwards from these indicating that they belong to their parent Group-Soul hovering over 
them. 

On the extreme right of the diagram is shown a block of mineral substance which is supposed to have 
been in some way shattered, so that it is broken up into fragments . The Lower Triad, which previously 
was immersed in it, is shown in the act of withdrawal towards its parent Group-Soul, [as described on 
page 49 of the book ] 

The habitat of the Mineral Group-Soul may be said to be that of its densest envelope, i.e., the physical in 
other words, the most active working of the Mineral Group-Soul is on the physical plane. 

Every Lower Triad has to pass through the mineral kingdom, this being the place where matter reaches 
its grossest form, and where the great Life-Wave reaches the limit of its descent, and turns to begin its 
upward climbing. 

Furthermore, it is physical consciousness that is the first to be awakened: it is on the physical plane that 
life must turn definitely outwards and recognised contacts with the external world. The consciousness 
gradually learns to recognise the impacts from without, to refer them to the outer world, and to realise as 
its own the changes which it undergoes in consequence of those impacts. In other words, it is on the 
physical plane that consciousness first becomes Self-consciousness. 

By prolonged experiences, the consciousness feels the pleasure or pain arising, from the impacts, 
identifies itself with that pleasure or pain, and begins to regard as not itself that which touches its external 

Page 40 



 



surface. Thus is formed, the first rough distinction between "Not-I 
" and " I". 

As experiences accumulate, the " I" will retreat ever inwards, 
throughout the whole of its future evolution, one veil of matter 
after another being relegated outwards as belonging to the "Not-I 
". But, while its ---------connotations steadily change, the 
fundamental distinction between subject and object ever remains. 
" I " is the consciousness which wills, thinks, feels, acts; " Not-I " 
is that about which the consciousness wills, thinks, feels, or acts. 

Consciousness thus awakens on the physical plane, as we have 
said, and its expression is through the physical permanent atom. 
In this atom lies sleeping : "It sleeps in the mineral," according to 
a well known aphorism; and therein some degree of awakening 
must take place, so that it may be roused, out of this dreamless 
sleep, and become sufficiently active to pass on into the next 
stage - that of the vegetable kingdom, where it is destined to 
"dream". 

The responses of consciousness to external stimuli in the mineral kingdom are far greater than many 
may quite realise, some of these responses indicating, that there is even a dawning of consciousness in 
the astral permanent atom. Thus chemical elements exhibit distinct mutual attractions, and chemical 
compounds are continually being broken up, when another element intrudes. Two elements, forming a 
silver salt, for example, will suddenly separate from one another, in the presence of hydrochloric acid, the 
silver uniting with the chlorine from the acid, leaving the hydrogen from the acid to form a new 
partnership or compound with the discarded element, which formerly was united to silver. 

When such active interchanges take place, there is a slight stir in the astral atom, in consequence of the 
violent physical vibrations set up by the formation of, and a wrenching apart of, intimate ties. 

Thus astral consciousness is slowly aroused from the physical, a little cloud of astral matter being drawn 
round the astral permanent atom by these slight thrillings. This astral matter is, however, very loosely 
held, and seems to be quite unorganised. 

At this stage, there does not seem to be any vibration in the mental unit. 

No detailed list has as yet been made of minerals, plants or animals, of the Seven Rays or types; but the 
following list of jewels and minerals is a beginning of the classification which will no doubt some day be 
made. 

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RAY Jewel at head of Ray Other jewels on same Ray 
1 Diamond Rock Crystal 
2 Sapphire Lapis Lazuli, Turquoise, Sodalite 
3 Emerald Aquamarine, Jade, Malachite 
4 Jasper Chalcedony, Agate, Serpentine 
5 Topaz Citrine, Steatite 
6 Ruby Tourmaline, Garnet, Carnelian,Carbuncle, Thulite, Rhodonite 
7 Amethyst Porphyry, Violane 

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CHAPTER XI 


VEGETABLE GROUP SOULS 

A VEGETABLE Group-Soul is illustrated in DIAGRAM XV. It will be observed that the wall of the Group-Soul 
has now two layers only; the outer one is composed of astral monadic essence, i.e.., of astral atomic 
matter; the inner one of mental elemental essence, of matter of the fourth mental sub-plane. The physical 
layer, which the envelope of the Mineral Group-Soul possessed, has thus disappeared, as though 
absorbed, by the contents of the Group-Soul, for the strengthening of their own etheric bodies. 

Within the Group-Soul are shown some Lower Triads, attached to their respective Higher Triads, these 
being again linked with their overshadowing Monads. The Lower Triads within the Group-Soul are not at 
the moment directly associated with any plant life. 

Below the Group-Soul are shown a number of forms which are intended to indicate groups of plants or 
vegetable lives. Within some of these are found some Lower Triads, the lines between these and the 
Group-Soul indicating that they belong to the parent Group-Soul which hovers over them. 

As in the case of the Mineral Group-Soul, at A, on the extreme right of the diagram, there is shown a 
plant form which is supposed to have been destroyed as an organism; the Lower Triad, which was 
embedded in it, is released, on the destruction of the form, the Group-Soul then withdrawing it back into 
itself, as indicated by the arrow in the diagram. 

The activity of the Group-Soul is now transferred from the physical to the astral, plane, its work being the 
nourishment of the astral bodies of the lives it contains. 

Precisely as in the case of the Mineral Group-Souls, we may repeat 
that it is not to be supposed that every blade of grass, every plant, 
every tree, has a permanent atom within it, evolving to humanity 
during the life of our system. It is rather that the vegetable kingdom, 
which exists on its own account, and for other purposes, also affords 
the field of evolution for these permanent atoms, the Devas guiding 
the permanent atoms to one plant form after another, so that they 
may experience the vibrations that affect the vegetable world and 
again store up these as vibratory powers in themselves as they did 
whilst, they were embedded in the mineral kingdom. 

The method of interchange of vibrations, and consequently of 
segregation, continue as before. The Group-Souls therefore 
constantly divide and subdivide, becoming thus not only more 
numerous, but also more different from one another in their leading 
characteristics. 

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During the time that is spent in the vegetable kingdom, there is more activity, perceptible in the astral 
permanent atom, than was the case during the period spent in the mineral kingdom. In consequence, the 
astral permanent atom attracts round itself astral matter, which is arranged by the Devas in a rather more 
definite way. In the long life of a forest tree, the growing aggregation of astral matter develops itself in all 
directions as the astral form of the tree. That astral form experiences vibrations, which cause "massive" 
pleasure or discomfort, set up in the physical tree by sunshine and storm, wind and rain, heat and cold, 
etc., these experiences being passed on, to some extent, to the permanent atom embedded in that 
particular tree. As stated before, when the treeform perishes as a tree, the permanent atom retreats 
within the Group-Soul taking with it its rich store of experiences, which it shares in the manner previously 
described, with the other Triads in the Group-Soul. 

Furthermore, as the consciousness becomes more responsive in the astral, it sends little thrills down to 
the physical plane; these give rise to feeling which, though really derived from the astral, are yet felt as 
though in the physical. 

When there has been a long separate life, as ,for example, in a tree, there will be a slight arousing of the 
mental unit, which will gather round it a little cloud of mental matter; on this the recurrence of seasons, 
etc., will slowly impress itself as a faint memory, which becomes a dim anticipation. 

As a general rule, in fact, it appears that each Lower Triad, during the later stages of its evolution in the 
vegetable world, will have a prolonged experience, in a single form, in order that some thrills of mental 
life may be experienced, and the Lower Triad thus be prepared to profit, in due time, by the wandering 
life of an animal. The rule however, is not universal, for it also appears that, in some cases, the passage 
into the animal kingdom is made at an earlier stage, so that the first thrill in the metal unit occurs in some 
of stationary forms of animal life, and in very lowly animal organisms. For conditions, similar to those 
described as existing in the mineral and kingdoms, appear to prevail also in the lowest types of animals. 
In other words, the kingdoms appear to overlap to some extent. 

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CHAPTER XII 


ANIMAL GROUP SOULS 

An animal Group-Soul is illustrated in DIAGRAM XVI. As will be seen from from the diagram, the 
envelope of the Group-Soul now has but a single layer, consisting of elemental essence of the fourth 
mental sub-plane. The astral layer, which the Vegetable Group-Soul possessed, has been absorbed for 
the strengthening of the vague astral bodies of the Triads within the Group-Soul. 


The activity of the Group-Soul is now transferred a plane higher to 
the lower mental plane,and it nourishes the inchoate mental 
bodies of the contained Triads thus gradually strengthening these 
into outlines less vague. 

DIAGRAM XVI is on lines exactly similar to those of DIAGRAMS XIV 
and XV.At "A" is an animal form which, as a form, has been 
destroyed. Consequently, the Lower Triad from it is being 
withdrawn into the Group-Soul as indicated by the arrow in the 
diagram. 

Just as in the earlier kingdoms, the Devas guide the Triads into 
animal forms. Also, as in the mineral and vegetable kingdoms, the 
lower forms of animal life, such as microbes, amoebae, 
hydrae,etc., show a permanent atom only as a visitor, now and 
again, and obviously in no way depend upon it for their own life 
and growth, nor do they break up when the permanent atom, is 
withdrawn. These animal forms are thus merely hosts, which from 

time, to time receive permanent atoms as passing guests: in no sense are they bodies formed round a 

permanent atom. 


In fact, before the Devas, at a much later 
stage, build forms round these permanent 
atoms, the atoms in the animal kingdom must 
have received and stored up many 
experiences. 

Moreover, it is noteworthy at this stage, that 
the golden life-web in no way represents the 
organisation of the body of the host. The life-
web seems rather, to act as rootlets act in soil, 
attaching to themselves particles of soil and 
sucking from them the nourishment they 
require for the organism they serve. 

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Needless to say, in the animal kingdom, the permanent atoms receive far more varied vibrations than in 
the lower kingdoms: consequently, they differentiate more quickly. As this differentiation proceeds, the 
multiplication of Group-Souls goes on with increasing rapidity, the number of Lower Triads in any one 
Group-Soul of course steadily diminishing. 

DIAGRAM XVII illustrates the fission of an animal Group-Soul. Mineral and vegetable Group-Souls, as 
already described, also divide by a similar process of fission. 


Again and again the Group-Soul divides, until eventually 
each Lower Triad possesses its own separate envelope. 
The Triad is still within the enveloping case of elemental 
essence, which protects and nourishes it. It is drawing near 
to "Individualisation", and the term Group-Soul is no longer 
strictly applicable to it, because one Lower Triad clearly is 
not a "group". It is a single Lower Triad which has 
separated off from the "group" to which previously it 
belonged. 

DIAGRAM XVIIIA shows the stage which has now been 
reached: in the Group-Soul envelope there is but one 
Lower Triad; but there are still several animal forms 
attached to the Group-Soul. The next stage is reached 
when there is only one animal form attached to the Group-
Soul. This is indicated in Diagram XVIII-B. Large numbers 
of the higher domestic animals have reached this stage, 
and have really become separate entities, incarnating in a 
succession of animal bodies; although they have not as 
yet, of course, attained to the possession of a causal body 

-the true mark of individualisation. 
Before passing on to describe the very interesting process of individualisation, we may here note an 
analogy between the animal, when it is approaching individualisation, and the human ante-natal life. The 
animal at this stage corresponds to the last two months of the human foetus. 

Now it is known that a seven-months child may be born and may survive, but it will be stronger healthier, 
more vigorous, if it profits yet another two months by its mother's shielding and nourishing life. So is it 
also better, for the normal development of the ego, that it should not burst too soon the envelope of the 
Group-Soul, but should remain within it, still absorbing life through it, and strengthening from its 
constituents the finest part of its own mental body. When that mental body has reached the limit of 
growth possible, under these shielded conditions, then the time is ripe for individualisation to take place. 

Knowledge of these facts has sometimes caused occultists to warn people, who are very fond of animals, 
not to be exaggerated in their affection, or to show it in unwise ways. For it is possible that the growth of 
the animal may be unhealthily forcedjust as we know the development of a child may be unhealthily 

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forced - and the individualisation of the animal thus be hastened out of due time. It is obviously far better 
to let an animal develop naturally,until, it is fully ready for individualisation, than to force it artificially, and 
cause it to become an individual before it is really ready to stand by itself, and live in the world as a 
separate human entity. 

It must be recollected that we are at present little more than half way through the Fourth Round of the 
Fourth Chain, i.e., a little more than half way through the evolution of this Chain of worlds, and that it is 
only at the end of this evolution, that the animal kingdom is expected to attain humanity. Hence, any 
animal which is now attaining, or even approaching individualisation, must be very remarkably in 
advance of the others, and the number of such cases is consequently very small. Nevertheless, they do 
occasionally occur. Close association with man is necessary to produce this result. 

We may note two factors at work: 

1] the emotions and thoughts of the man act constantly upon those of the animal, and tend to raise him to 
a higher level both emotionally and intellectually; 

2] the animal, if kindly treated, develops, devoted affection for his human friend, and also unfolds his 
intellectual powers in trying to understand that friend and anticipate his wishes. 

It has been found that individualisation, which lifts an entity definitely from the animal kingdom into the 
human, can take place only for certain kinds of animals,---one for each of the seven great types or "rays". 
In fact, it is only among domesticated creatures, and by no means among all classes, even of these, that 
individualisation occurs. Of these classes, we already know certainly the elephant, the monkey, the dog 
and cat. The horse is possibly a fifth. 

Up to each of these heads of types leads a long line of wild animals, which has not been fully 
investigated. It is known, however, that wolves, foxes, jackals, and all such creatures culminate in the 
dog: lions, tigers, leopards, jaguars and ocelots culminate in the domestic cat. 

It should be noted also that an animal of any given type, that individualises into a human being, will 
become a man of that same type, and no other. 

Both bees and ants [which together with wheat, were brought from Venus by the Lords of the Flame] live 
in a manner quite different from purely terrestrial creatures, in that with them a Group-Soul animates the 
entire ant or bee community, so that the community acts with a single will, and its different units are 
actually members of one body, in the sense in which hands and feet are members of the human frame. It 
might indeed be said of them that they have not only a Group-Soul, but a group-body also. 

The investigations of M.Maeterlinck appear to confirm the above fully. He writes:--


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"The population of the hive, the ant hill and the termitary, seems to be one individual, one single living 
creature, whose organs, composed of innumerable cells, are disseminated only in appearance, but 
remain always subject to the same energy or vital personality, the same central law. By virtue of this 
collective immortality, the decease of hundreds of termites that are immediately succeeded by others, 
does not affect or touch the central, being. For millions of years, the same insect has gone on living, with 
the result that not a single one of its experiences has been lost. There has been no interruption of its 
existence, or disappearance of its memories; an individual memory has remained, and this has never 
ceased to function or to centralise every acquisition of the collective soul. They bathe in the same vital 
fluid as the cells of our own being; but in their case this fluid would seem to be much more diffuse, more 
elastic, more subtle, more psychical, or more ethereal than that of our body. And this central unity is no 
doubt bound up with the universal soul of the bee, and probably with what is actually the universal soul". [
From the "Life of the white ant" by Maurice Maeterlink, pages 199-207 ] 

With regard to the numbers of separate creatures attached to a Group-Soul, there may be quadrillions of 
flies and mosquitoes; hundreds and thousands of rabbits or sparrows; a few thousands of such animals 
as the lions and tiger, leopard, deer, wolf, or wild boar. Among domesticated animals such as sheep and 
oxen the number is still smaller. 

In the case of the seven animals from whom individualisation is possible, there are usually only a few 
hundred attached to each Group-Soul, and as their development continues, they break up rapidly. Whilst 
there may be a thousand pariah dogs attached to one Group-Soul, in the case of a really intelligent pet 
dog or cat there may be not more than ten or twelve bodies over which the Group-Soul hovers. 

Animal Group-Souls are greatly affected and assisted by the influences which the Masters of Wisdom are 
continually pouring out, affecting to some extent everything within a wide radius. 

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CHAPTER XIII 


INDIVIDUALISATION: ITS MECHANISM AND PURPOSE 

We have now arrived at the stage where a change of vast importance to the evolving life is about to take 
placeviz., the individualisation of the animal the formation of the causal body, the entry into the human 
kingdom. 

In order to understand the whole phenomenon, and to recognise its full significance, let us briefly 
recapitulate the stages already passed. We saw first that the Monads, which derive their being from the 
First Logos, come forth and dwell on the Anupadaka Plane during all ages over which we have glanced. 
With the help of Devas, each Monad has appropriated to himself the three permanent atoms which 
represent him as a Jivatma on the planes of Atma,Buddhi and Manas, these three forming the Higher 
Triad. In addition, to each Higher Triad has been attached also a Lower Triad, consisting of a Mental Unit, 
and an Astral and a Physical Permanent Atom. 

The Lower Triad has been plunged successively into the earlier kingdoms of life, shielded and nourished 
by its Group-Soul. By repeated subdivision, brought about by differentiation of experience, each Lower 
Triad has now become possessed of an envelope or sac to itself, derived from the original Group-Soul. 
After a succession of experiences in a series of single animal forms, the Lower Triad is at length 
sufficiently awakened to warrant a further step being taken in the evolutionary scheme, a step which will 

bring to it a further instalment, if we may use such an 
expression, or aspect, of the Divine Life. 

Just as the human foetus is nourished by the mother in her 
womb until such time as the child is strong - enough to live 
its own independent existence in the outer world, so is the 
Triad, shielded and nourished by the Group-Soul, the 
medium by which the Second, Logos protects and nourishes 
His infant children, until the Triad is strong, enough to be 
launched into the outer world as a self-contained unit of life, 
pursuing its own independent evolution. 

Thus is reached the term of ante-natal life of the Jivatma [the 
Higher Triad of Atma,Buddhi,Manas] enclosing the life of the 
Monad, the time being now ripe, for his birth into the lower 
world. The mother-life of the Second Logos has built for him 
the bodies in which he can live as a separate entity in the 
world of forms, and he has to come into direct possession of 
those bodies and take up his human evolution. 

Up to this point, all communication of the Monad with the 
lower planes has been brought through the Sutratma or 
thread-self, on which the permanent, atoms are strung [see 

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DIAGRAM XIX-A] But now the time has come for a fuller communication than is represented by this delicate 
thread in its original form. The Sutratma accordingly widens out [ see DIAGRAM XIX-B] the Ray from the 
Monad glows and increases, assuming more the form of a funnel: "the thread between the Silent 
Watcher ---and his shadow becomes more strong and radiant" [The Secret Doctrine,Volume I,page 285]. 

This downflow of monadic life is accompanied by much increased flow, between the buddhic and 
manasic permanent atoms [see DIAGRAM-XIX-C] 

The manasic permanent atom awakens, sending out thrills in every direction. Other manasic atoms and 
molecules gather round it [see DIAGRAM XIX-D], and a whirling vortex is formed on the three upper sub-
planes of the mental plane. A similar whirling motion takes place in the cloudy mass surrounding the 
mental unit which, as we have seen, is enveloped in the Group-Soul. 

The wall of the Group Soul is then torn asunder, and caught up into the vortex, above, [see DIAGRAM XXA]. 
Here it is disintegrated, being resolved into matter of the third mental sub-plane, and, as the whirlpool 
subsides, it is formed into a delicate, filmy envelope, this being the causal body [see DIAGRAM XX-B]. 

In describing this process, the illustration usually given in the East is that of a waterspout. There we have 
a great cloud hovering above the sea, on the surface of which waves are constantly forming and moving. 
Presently from the cloud is extended an inverted cone of violently,, whirling vapour, like a great finger. 

Underneath this, a vortex is rapidly formed in the ocean; but instead of being, a depression in its surface, 
as in an ordinary whirlpool, it is a whirling cone rising above that surface. 

Steadily the two draw closer and closer together, until they come so near that the power of attraction is 
strong enough to overleap the intervening space, and suddenly a great column of mingled water and 
vapour is formed where nothing of the kind existed before. 

In just the same way, the animal Group-Souls are constantly throwing parts of themselves into 
incarnation, like the temporary waves on the surface of the sea. At last, after the process of differentiation 
has continued to the maximum possible, a time comes when one of the waves rises high enough to 
enable the hovering cloud to effect junction with it. Then it is drawn up into a new existence, neither in the 
cloud nor in the sea, but between the two, and partaking, of the nature of both. Thus it is separated from 
the Group-Soul, of which hitherto it has formed a part, and falls back again into the sea no more. 
Technically expressed, the life of the animal, working in lower mental matter, is whirled up to meet the 
downpouring life of the Monad, expressed through higher mental or causal matter. 

We may think of the Monad as waiting on his own plane, while the lower bodies are being formed, round 
the atoms attached to him, brooding over them through long ages of slow evolution. When they are 
sufficiently evolved, he flashes down and takes possession of them, to use them for his own evolution. As 
he meets the upward-growing, unfolding mind-stuff, he comes into union with it, fertilising it, and at the 
point of union, forms the causal body, the vehicle of the individual. 

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The action of the three Outpourings in producing an individual human being is graphically represented in 
The downflow of life, resulting in the formation of the causal body, is known as the Third Life Wave, or 
Third Outpouring, and derives from the First Logos, the eternal all-loving Father - from Whom came also, 
as we have seen,the Monads themselves in the first instance. 

the well-known diagram opposite page 38 in Man Visible 
and Invisible, and on page 16 of The Chakras. This 
diagram we have ventured to modify slightly [see DIAGRAM 
XXI] in accordance with the further information given in The 
Chakras and in The Masters and The Path. 

The explanation of DIAGRAM XXI is as follows:-


The First Life Wave or Outpouring, from the Third Logos or 
Aspect, plunges straight down into matter, the line in the 
drawing, indicating this, growing heavier and darker as it 
descends , showing how the Holy Spirit vivifies the matter 
of the various planes, first building the atoms, and then 
aggregating the atoms into elements [ as described in 
Chapter V ] . 

Into that matter so vivified, the Second Life Wave, or 
Outpouring, from the Second Logos or Aspect, God the 
Son, descends through the First, Second, and Third 
Elemental Kingdoms, down to the mineral kingdom; then it 
ascends through the vegetable and animal to the human 
kingdom, where it meets the downward- reaching power of 
the First Logosthe Third Outpouring, from the First 
Logos, or Aspect. 

Meanwhile the force of the Third Logos, the First 
Outpouring, from the Third Aspect, after touching its lowest point, also rises again. On this path of return, 
or ascent, it is Kundalini, and it works in the bodies of evolving creatures, in intimate contact with the 
Primary or Life- Force, the two acting together, to bring the creature to the point where it can receive the 
Outpouring, of the First Logos, and become an ego, a human being, and still carry on the vehicles even 
after that. Thus we may say that we draw God's mighty power from the earth beneath as well as from 
heaven above, and are children of the earth as well as the sun.The two forces meet in us, and work 
together for our evolution. We cannot have one without the other, but if one is greatly in excess there are 
serious dangers. Hence , incidentally, the risk of any development of the deeper layers of Kundalini 
before the life in man is pure and refined. 

Whilst all three Outpourings are truly the actual Life of God Himself, yet there is a vital and important 
distinction between the First and Second Outpourings, on the one hand and the Third Outpouring on the 
other hand. For the First and Second Outpourings have come down slowly and gradually through all the 

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sub-planes, drawing round themselves the matter of each of these, and enmeshing themselves in it so 
thoroughly that it is scarcely possible, to discern them for what they are, to recognise them as Divine Life 
at all. 

But the Third Outpouring flashes straight down from its source without involving itself in any way in the 
intermediate matter. It is the pure white light uncontaminated by anything through which it has passed. 

Furthermore, although in the diagram, as originally published, the Third Outpouring, was shown as 
coming forth directly from the Logos, yet it has in fact [as we saw in Chapter IV ] issued from Him long 
ago, and is hovering at an intermediate point, i.e., On the second or Anupadaka plane, where we know it 
as the Monad. We have therefore, ventured to modify the original diagram by inserting the triangle, 
representative of the Monad, in its appropriate place in the stream of the Third Outpouring. 

This "monadic inflow"---resulting in the evolution of the Monad from the animal into the human kingdom, 
continued up to the middle of the Fourth Race [the Atlantean], the human population thus continually 
receiving fresh recruits. This point represents the middle of the scheme of evolution in our Planetary 
Chain, and after it has passed, very few animals attain individualisation. An animal who does succeed in 
individualising is as far in advance of his fellows, as is the human being who attains Adeptship in 
advance of the average, man. Both are doing, at the middle point of evolution, what they are expected to 
be able to do only at the end of it. Those who achieve only at the normal time, at the end of the Seventh 
round, will approach their goal so gradually that there will be little or no struggle. 

The Secret Doctrine, Volume I, page 205, refers to this matter when it states that after the "central turning 
point", of the cycle of evolution, "no more Monads can enter the Human kingdom. The door is closed for 
this cycle". 

The student will observe that the Third Outpouring differs from others in another important respect, in that 
whilst the First and Second Outpourings affect thousands or millions simultaneously, the Third 
Outpouring comes to each one individually, only as that one is ready to receive it. 

The Third Outpouring, as we have seen, has already descended as far as the Buddhic world, but comes 
no farther until the upward leap is made by the soul of the animal from below. Then the two flash 
together, and form the ego as a permanent individuality, in the manner described. 

Whilst we speak of the individuality of man as being permanent, it must be understood that such 
permanence is relative only, for at a far later stage in evolution the man transcends it, and reaches back 
to the divine unity from which he came. This matter will be dealt with in a later chapter. 

Recapitulating briefly, we see that the Logos sends forth three mighty waves of His Life, through His 
three Aspects in succession: the first shapes and ensouls matter; the second imparts qualities and builds 
forms; the third carries down the human Monad to unite with the forms prepared by the second. 

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The student should note that previous to individualisation, the fragment of the of the Group-Soul has 
played the part of the ensouling force. After individualisation, however, that which was the Group-Soul is 
converted into the causal body, thus becoming the vehicle which is ensouled by the Divine Spark which 
has descended into it from the higher world. 

Thus that which hitherto has been the ensouling life becomes in turn the ensouled, for it builds itself into 
a form, symbolised in ancient mythology by the Greek idea of the Crater or Cup, and by the mediaeval 
story of the Holy Grail. For the Grail or Cup is the perfected result of all that lower evolution, into which is 
poured the wine of the Divine Life, so that the soul of man may be born. Thus, as has been said, that 
which had previously been the animal soul becomes in the case of man the causal body, occupied by the 
ego or human soul. All that has been learned in its evolution is thus transferred to this new centre of life. 

Now that the causal body has been formed, the Higher or Spiritual Triad has a permanent vehicle for 
further evolution. When the consciousness in due time becomes able to function freely in this vehicle, the 
Higher Triad will be able to control and direct, far more effectively than before, the evolution, of the lower 
vehicles. 

The earlier efforts at control are not, of course, of a very intelligent description, any more than the first 
movements of an infant are intelligent; although we know that there is an intelligence connected with 
them. The Monad is now quite literally, born on the physical plane; but he must be regarded as a baby 
there, a true Individuality , but an infant ego, and he will have to pass through an immense period of time 
before his power over the physical body will be anything but infantile. 

The Soul or Ego we may consider as that which individualises the Universal, Spirit, which focusses the 
Universal Light into a single point; which is as it were, a receptacle into which is poured the Spirit; so that 
which in Itself is universal, poured into this receptacle appears as separate: always identical in its 
essence, but separated in its manifestation. The purpose of this separation is, as we have seen, that an 
individual may develop and grow; that there may be an individualised life potent on every plane of the 
Universe; that it may know on the physical and other planes as it knows on the spiritual planes, and have 
no break in consciousness; that it may make for itself the vehicles that it needs for acquiring 
consciousness beyond its own plane, and then may gradually purify them one by one until they no longer 
act as blinds or as hindrances, but as pure and translucent media through which all knowledge on every 
plane may come. 

The process of individualisation, however, should not be conceived as merely the making of a form or 
receptacle, and then pouring something into it, so that that which is poured at once takes the definite 
outline and shape of the vessel.The real phenomenon is more analogous to the building of a solar 
system from a nebula. Out of the primeval matter of space, a slight mist appears too delicate almost to 
be called even a mist: the mist grows gradually denser as the particles aggregate more closely together; 
eventually shapes are formed within the mist, which, as time goes on, become more definite, until a 
system is formed, with a central sun and planets around it. 

So is the coming of Spirit into individualisation. It is like the faint appearance of a shadow in the universal 
void; the shadow becomes a mist, which grows clearer and more definite, until eventually an individual 

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comes into existence. The Soul, or individual, is thus not a thing complete at first, plunging like a diver 
into the ocean of matter: rather is it slowly densified and builded, until out of the Universal it becomes the 
individual, which ever grows as its evolution proceeds. 

Thus the Third Outpouring makes within each man that distinctive "spirit of the man which goeth upward", 
in contradistinction to "the spirit of the beast which goeth downward"which , being interpreted, means 
that while the soul of the animal pours back after death of the body into the Group-Soul to which it 
belongs, the divine spirit in man cannot so fall back again, but rises ever onward and upward towards the 
Divinity from Whom it came. 

As has already been stated, the divine life represented by the Third Life Wave appears to be unable of 
itself to descend lower than the Buddhic plane, where it hovers like a mighty cloud, waiting for an 
opportunity of effecting, a junction with life of the Second Outpouring, which is rising to meet it. 

Now although this cloud seems to exercise a constant attraction upon the essence below it, yet the effort 
which makes the union possible must be made from below. With the nature of this effort we shall deal in 
the next chapter. 

The junction of the Third with the First and Second Outpourings is the beginning of the intellectual 
evolution, the coming of the Ego to take possession of his physical tabernacle, and to link to that 
tabernacle the Spirit which has brooded over it, which has by its subtle influence shaped and fashioned 
it. 

Of this, H.P.Blavatsky says: "There exists in nature a triple evolutionary scheme, for the formation of the 
three periodical Upadhis; or rather three separate, schemes of evolution, which in our system are 
inextricably and inter blended at every point----


I. The Monadic, as the name implies, is concerned with the growth and development into still higher 
phases of activity of the Monads, in conjunction with; 
II. The Intellectual, represented by the Manasa-Dhyanis [ the Solar Devas, or the Agnishvatta Pitris ], the 
givers of intelligence and consciousness  to man; and: 
III. The Physical represented, by the Chhayas of the Lunar Pitris, round which Nature has concreted the 
present physical body.It is the union of these three streams in him,which makes him the complex 
being he now is" [ The Secret Doctrine ,Volume I ,pages 203-204.] 
"Man " has well been defined in Occultism as that being in the universe, in whatever part of the universe 
he may be, in whom highest Spirit and lowest Matter are joined together by intelligence, thus ultimately 
making a manifested God, who will go forth to conquer through the illimitable future that stretches before 
him. 

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Man himself, the reincarnating ego, should preferably be considered as the Thinker, rather than as Mind ; 
for the word Thinker suggests an individual Entity, whereas the word Mind suggests rather a vague, 
diffused generality. 

If we consider the phases of involution and evolution in broad outline, we may think of them as consisting 
of seven stages. During three the Spirit descends. As it descends, it broods over Matter, imparting 
qualities, powers and attributes. The fourth stage stands alone, for in it Matter, now imbued with various 
powers and attributes, comes into manifold relations with the informing Spirit, which now enters it. This is 
the great battle of the universe, the conflict between Spirit and Matter, the battle of Kurukshetra, of the 
vast hosts of the opposing armies. In this part of the field is the point of balance. The Spirit, coming into 
innumerable relations with Matter, is at first overpowered; then comes the point of balance, when neither 
has the advantage over the other; then slowly the Spirit begins to triumph over Matter, so that, when the 
fourth stage is over, Spirit is master of Matter, and is ready for his ascent through the three stages that 
complete the seven. 

In these, the Spirit organises the Matter which he has mastered and ensouled, turns it to his own 
purposes, shapes it for his own expression, so that Matter may become the means whereby all the 
powers of the Spirit shall be made manifest and active. The last three stages are thus taken up by the 
spiritual ascent. In tabular form, the seven stages may be indicated thus: 


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The 7 Stages of Involution and Evolution 
During Stages I, II and III Spirit descends, imparting qualities (indicated by the arrows branching outlaterally) to Matter. 
During Stage IV Spirit and Matter are in conflict, indicated by the two opposing arrows, and by the cross-
lines, symbolising the battleground of life. 
During Stages V, VI and VII Spirit ascends, gradually attaining mastery over Matter. 
The Diagram also attempts to portray the splitting up of the line of Spirit, multiplicity thus emerging fromunity, and the return of Spirit to the level of its source, enriched by its experiences with, and mastery 
over, matter 

DIAGRAM XXII is an attempt to illustrate the same ideas in graphic form. 

The principle of which this is a particular example, is one which recurs over and over again throughout 
the process of nature: for example, in the cycle of human reincarnation. The student is therefore 
recommended to grasp the principle clearly, as it should help him in his understanding of many other 
portions of the "Ancient Wisdom". 

The whole course of the movement downwards into matter is called in India the pravritti marga or the 
path of outgoing. When the lowest point necessary has been reached, the man enters upon the nivritti 
marga, or the path of return. The man returns from his day's work of harvesting, bearing his sheaves with 
him, in the shape of the fully awakened consciousness, which enables him to be far more useful than he 
could have been before his descent into matter. 

In the course of man's development , the intellectual evolution must for a time obscure the spiritual 
evolution. The spiritual has to give way before the rush of intelligence, and retire into the background for 
a while, leaving intelligence to grasp the reins and guide the next stages of evolution. 

The Monad will begin silently and subtly to inform the intelligence, working through it indirectly, 
stimulating it by its energies, evolving it by a ceaseless flow of influence from within, while intelligence 
grapples with the lower vehicles, to be at first conquered and enslaved, but eventually to master them 
and to rule. 

Thus for a time the spirit is obscured, maturing in silence, while the warrior intellect carries on the 
struggle: the time will eventually come when intellect will lay its spoils at the feet of spirit, and man, 
becoming divine, shall reign on earth' i.e., On the lower planes, as their master, no longer their slave. 

The intellect is essentially the separative principle in man, that marks off the " I " from the "not I ", that is 
conscious of itself, and sees all else as outside itself and alien. It is the combative, struggling, self-
assertive principle, and from the plane of the intellect downwards, the world presents a scene of conflict, 
bitter in proportion as the intellect mingles in it. Even the passion-nature is spontaneously combative only 
when it is stirred by the feeling of desire, and finds anything standing between itself and the object of its 

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desire. It becomes more and more aggressive, as the mind inspires its activity, for then it seeks to 
provide for the gratification of future desires, and tries to appropriate more and more from the stores of 
nature. But the intellect appears to be spontaneously combative, its very nature being to assert itself as 
different from others. Hence we find in intellect the root of separateness, the ever-springing source of 
divisions among men. 

Unity, on the other hand, is at once felt when the buddhic plane is reached. But with that we shall deal in 
a much later chapter. 

The student, however,must not form the idea that man is only that which functions, as mind or intellect in 
his causal body. In essence, as we have seen, man is a Spark of the Divine Fire, i.e., the Monad, and 
that Monad manifests its three aspects as Spirit in the world of Atma,as Intuition in the world of Buddhi, 
and as Intelligence in the world of Manas. It is these three aspects taken together which constitute the 
ego which inhabits the causal body, which was built from the fragment of the Group-Soul. Thus man, as 
we know him, though in reality a Monad residing in the monadic world, shows himself as an ego in the 
higher mental world, manifesting the three aspects of himself, which we designate Spirit, Intuition and 
Intelligence. 

The ego is the man during the human stage of evolution; he is the nearest correspondence, in fact, to the 
ordinary and somewhat unscientific conception, of the soul. He lives unchanged [except for his growth] 
from the moment, of individualisation until humanity is transcended and merged in divinity. He is in no 
way affected by what we call birth and death, for what we commonly, consider as his life is, of course 
only a day in his real life. The lower bodies, which are born and die, are merely garments, which he puts 
on for the purposes of a certain part of his evolution. 

A concise way of stating the case is to say that man is an immortal individuality, who has a mortal 
personality. 

In the whole of man's existence, there are three definite changes which outweigh all others in importance 
and significance. 

[1] The first of these is when, he individualises and enters the human kingdom,emerging from the 
animal , and beginning his career as an ego. 
[2] The second is the passing of the First of the great initiations. 
[3] The third is the attainment of Adeptship. 
With [2] and [3] we shall deal in later chapters: here we are concerned only with [1]---the attainment of 
individualisation. 

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To gain this individuality is the aim of animal evolution, and its development serves a definite purpose. 
That purpose is to make a strong individual centrethrough which eventually the force of the Logos can be 
poured out. 

When such a centre is first formed, it is of course merely a baby ego, weak and uncertain. In order that it 
may become strong and definite, it has to be fenced round by - selfishness - the intense selfishness of 
the savage. For many lives a strong wall of this selfishness has to be maintained, so that within it the 
centre may grow more and more definite. 

Selfishness may therefore be regarded as a kind of scaffolding, which is absolutely necessary for the 
erection of a building, but which must be destroyed as soon as the building is completed, in order that the 
building may serve the purpose for which it was erected. The scaffolding is unbeautiful, and, if it were not 
removed, the building would be uninhabitable: yet, without the scaffolding, there would have been no 
building at all. 

The object of the creation of the centre being that, through it, the force of the Logos should radiate out 
upon the world, such radiation would be quite impossible if the selfishness persisted; nevertheless 
without the selfishness in the earlier stages a strong centre could never have, been established. 

Hence in the light of this analogy, we see that even the most unlovely of qualities has its place in the 
scheme of evolution - at the right time. For many men, however, its work is over, and they should rid 
themselves of selfishness completely. It is useless and foolish to be angry with men who are selfish, for 
their conduct implies that what was in the savage a necessary virtue is still persisting into civilised 
condition. A wiser attitude to adopt towards the selfish, is to regard them as anachronisms - survivals 
from prehistoric savagery, men behind the times. 


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Diagram XXIII summarises the results of the last four chapters, showing the relative positions in the 
evolutionary scheme of the stages we know as the mineral Group-Soul, the Vegetable Group-Soul, the 
Animal Group-Soul, the Animal ready to Individualise, and the Human Being in His Causal Body. 

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CHAPTER XIV 


METHODS AND DEGREES OF INDIVIDUALISATION 

It was said in the preceding chapter that the effort, resulting from which individualisation, takes place, 
must be made from below, i.e.., by the animal. This effort may take place in one of three distinct ways, 
and so exercise a very far-reaching effect on the whole future life of the entity concerned. 

When an ego is formed, the three aspects of the Higher Triad, i.e.., Atma, Buddhi, and Manas, must all 
be called forth: the first connection, however may be made through any one of the three, as follows:----


[1] Between the lower mind and the higher 
[2] Between the astral body and Buddhi 
[3] Between the physical body and Atma 
The animal will thus individualise in the first case through intellect, in the second case through emotions, 
and in the third case through will. We will now briefly consider each of these three methods. 

[I] Individualisation through Intellect ---If an animal is associated with a human being, who is not 
predominantly emotional, but whose chief activities are of a mental nature, then the nascent mental body 
of the animal will be stimulated by the close association, and the probabilities are that individualisation 
will take place through the mind, as the result of mental efforts made by the animal to understand his 
master. 
[ II ] Individualisation through Emotion - if , on the other hand, the master be an emotional man, full of 
strong affections, the probability is that the animal will develop chiefly through his astral body, and that 
the final breaking of the link with the group-soul will be due to some sudden outrush of intense, affection, 
which will reach the buddhic aspect of the floating Monad belonging to it, and will thus cause the 
formation of the ego. 
[ III ] Individualisation through Will - In yet a third case, if the master be a man of great spirituality, or of 
intensely strong will, while the animal will develop, great affection and admiration for him, it will yet be the 
will within the animal which is principally stimulated. This will show itself in the physical body by intense 
activity, and indomitable resolution to achieve whatever the creature may attempt, especially in the 
service of his master. 
We thus see that the character and type of the master will have a great influence on the destiny of the 
animal. The greater portion of the work is, of course, done without any direct volition on either side, 
simply by incessant and inevitable action due to the proximity of the two entities concerned. The astral 
and mental vibrations of the man are far stronger and more complex than those of the animal, and they 
are consequently exercising a never-ceasing pressure upon the latter. 

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The student should avoid the error of thinking that the "distance" between Atma and the physical body is 
greater than that between the lower mind and the higher mind, or between the astral and the buddhic 
principles. It is not a question of distance in space at all, but rather of conveying of a sympathetic 
vibration from the reflection to the original. Looking at the matter in this way, it is clear that each reflection 
must be in some direct connection with its original , whatever the "distance" between them may be - in 
closer connection than it is with any object which is out of the direct line, no matter how much nearer in 
space the latter object may be. 

The desire of the animal to rise constitutes a steady upward pressure along all the lines mentioned, and 
the point at which that pressure finally breaks through the restrictions, and forms the required link 
between the Monad and the personality, determines certain characteristics of the new ego which thus 
comes into existence. 

The actual formation of the link is usually instantaneous, in the case of individualisation through affection 
or will: it is more gradual when it takes place through intellect. This also makes a considerable difference 
in the current of the future evolution of the entity. 

Out of the great mass of the people who were individualised at a certain point in the Moon-Chain, those 
who had attained individualisation gradually, by intellectual development, came into incarnation on the 
earth about a million years ago: since then they have taken an average interval between lives of about 
1,200 years. 

Those of the group who had attained individualisation through an instantaneous, uprush of affection,or of 
will, came into terrestrial incarnation about 6000,000 years ago; they have taken an average interval 
between incarnations of about 700 years. The condition of both groups at present time is nevertheless 
about the same. 

It appears that those who individualised through affection are able to generate, if anything, slightly more 
force than those who individualised through intellect. But a better description of the difference between 
the two classes is to say they produce a different kind of force. The shorter interval between lives is due 
to the fact that this group takes its bliss in a much more concentrated form, and therefore works out the 
result of an equal expenditure of force in much less time. 

In fact, it appears probable that the period of the respective entries of these two groups upon terrestrial 
life was especially arranged in order that, after running through about the same number of incarnations, 
they might arrive at the same point, and be able to work together. The necessity of bringing groups of 
people into incarnation together, in order not only that they may work out mutual karmic interrelations, but 
also that they may all learn to labour together towards one great end, is evidently a dominant factor in 
regulating the rate of the expenditure of force. 

Besides the differences in the method of individualisation, there are also differences in the degreeof 
individualisation,owing to the stage at which it takes place. For it makes a great deal of difference at what 
stage of development of the animal individualisation occurs. Thus, for example, if a pariah dog were to 

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individualise as is presumably possible - it could be only a very low type of individualisation. Probably it 
would at most be nothing, more than a separated fragment of the group-soul, with a Monad hovering, 
over it, connected perhaps by a line or two of spiritual matter. 

A case of this kind would correspond to the "lunar animal-men "-those egos who individualised from the 
earliest stage of the animal kingdom, at which individualisation was possible. They commenced their 
human life without anything which could properly be called a causal body, but with the Monad floating 
above a personality, to which it was linked only by certain threads of nirvanic matter. It was they who, in 
the first round of the Earth-period, filled the forms made by the Lords of the Moon, thus doing pioneer 
work for all the kingdoms. 

A really intelligent and affectionate pet dog or cat, on the other hand, whose owner looks after him 
properly, and makes friends of him, would certainly when he individualised, obtain a causal body at least 
equivalent to that of the First Order of Moon-Men. 

Various intermediate types of domestic animals would produce the "basketwork" causal body, such as 
that obtained by the Second Order Moon-Men. 

The last named class of egos had not yet fully developed a causal body, but had what might be 
described as the skeleton of such a vehiclea number of interlacing streams of force, which indicated 
the outline of the ovoid that was yet to come. They had consequently a somewhat curious appearance 
almost as though they were enclosed in a kind of basketwork of the higher mental matter. 

The determining cause of these different causal bodies lies in the stage at which individualisation takes 
place. If the animal, a dog, for example, has been for a long time in contact with man, and is one of a 
small group of 10 or 20 , then on individualising, a complete causal body is formed. If there are about 100 
in the groupthe sheep dog stage - a basketwork causal body is formed. If there are several hundreds 
the pariah dog stagethere is formed the indication of a causal body made by connecting lines. 

The amount of work done in the attainment of any given level in evolution is practically, always the same, 
but in some cases more is done in one kingdom and less in another. For the various kingdoms of nature 
overlap a good deal, so that an animal who reached the summit of intelligence and affection possible in 
the animal kingdom, would skip over the absolutely primitive conditions of humanity, and show himself as 
a first class individuality from the beginning of his human career. On the other hand, one who leaves the 
animal kingdom at a lower level will have to begin correspondingly lower down in the scale of humanity. 

This is the explanation of a remark once made by a Master, when referring to the cruelty and superstition 
shown by the great mass of humanity: "They have individualised too soon; they are not yet worthy of the 
human form." 

The three methods of individualisation - through intellect, affection, and will - are the normal methods. 
Occasionally, however, individualisation is attained in other ways, which we may call abnormal or 

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irregular ways. 

For example, at the beginning of the Moon Chain, a certain group of beings were at the point of 
individualisation, and were drawn towards it by their association with some of the perfected inhabitants, 
whom we call the Lords of the Moon. An unfortunate twist, however, entered into their development, and 
they began to take so great a pride in their intellectual advance, that that became the prominent feature 
in their character. They worked, not so much to gain the approval or affection of their masters, as to show 
their advantage over their fellow animals, and to excite their envy. 

This latter motive pushed them on to make the efforts resulting in individualisation, and so the causal 
bodies which were formed showed almost no colour but orange. They were allowed to individualise, 
apparently because if they had continued in the animal kingdom any further, they would have become 
worse instead of better. 

This detachment - or "ship load", as it is sometimes called - numbered about two millions. They 
individualised by pride, and, though clever enough in their way, possessed but little of any other quality. 

The members of this orange shipload, from Planet A of the Moon-Chain declined to enter the vehicles 
provided for them in the Earth-Chain, while the golden coloured egos from Globe B, and the rosecoloured 
egos from Globe C, accepted the conditions, entered into the vehicles, and fulfilled their destiny. 

All through their history these orange egos caused trouble to themselves and to others, owing to their 
arrogance and unruliness. They have been described as turbulent and aggressive, independent and 
separative, prone to discontent, and eager for change. 

Some of the cleverest of them became the notorious "Lords of the Dark Face", in Atlantis, and later 
world-devastating conquerors, caring nothing for the thousands who were slain or starved in the course 
of gratification of their mad ambition, or later still, unscrupulous millionaires, aptly termed " "Napoleons, of 
finance". 

Another abnormal method of individualising is through fear. In some cases animals which have been 
cruelly treated by man have developed cunning by their strenuous efforts to understand and avoid the 
cruelty, so that they have broken away from the Group Soul, and produced an ego possessing only a 
very low type of intellectuality. 

A variant of this class is the type of ego in which the cruelty has produced hatred instead of fear. This is 
the explanation of the fiendishly cruel and bloodthirsty savages, of whom we sometimes hear, of the 
inquisitors of the Middle Ages, and of child-torturers at the present day. 

Yet another variant is the entity who is individualised by an intense desire for power over others, such as 
is sometimes shown by the chief bull of a herd. An ego developed in such a way often manifests great 

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cruelty, and appears to take pleasure in it, probably because to torture others is a manifestation of his 
power over them. 

On the other hand, those who have individualised at a comparatively low level along one of the regular 
linesas by affection, for example - provide us with a type of equally primitive, but joyous and good-
natured savages. Such savages are so only in name, for they are kindly, as are many of the tribes in 
some of the islands of the South Seas. 

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CHAPTER XV 
FUNCTIONS OF THE CAUSAL BODY 


The causal body owes its name to the fact that in it reside the causes which manifest themselves as 
effects in the lower planes. 

For it is the experience of past lives, stored in the causal body, which are the cause of the general 
attitude taken up towards life, and the actions undertaken. 

In Samskrit, the causal body is known as the Karana Sharira, Karana meaning, cause. 

Briefly we may say that the causal body has two main functions: 

[1] To act as a vehicle for the Ego: the causal body is the "body of Manas", the form- aspect of the 
individual , the true man, the Thinker. 
[2] To act as a receptacle or storehouse for the essence of the man's experiences in his various 
incarnations. The causal body is that into which is woven everything which can endure, and in which are 
stored the germs of qualities, to be carried over to the next incarnation. Hence one sees that the lower, 
manifestation of man, i.e., his expression in his mental, astral and physical bodies, depends ultimately 
upon the growth and development of the real man himself, the one "for whom the hour never strikes". 
As we have seen in Chapter XIII, there is no man, no real human being, until the causal body comes into 
existence. Every individual being must necessarily have a causal body: it is, in fact, the possession of a 
causal body which constitutes individuality. 

The immense amount of work done, in the long aeons preceding the birth of the causal body, is devoted 
to developing and building the matter of the physical, astral and lower mental planes, until it becomes a 
fit habitation for the divine spirit to dwell in as a man. 

At its inception, the causal body, or form-aspect of the true man, is described, as a delicate film of 
subtlest matter, just visible, marking where the individual begins his separate life. That delicate almost 
colourless, film of subtlest matter, is the body which will last through the whole of human evolution: on 
this, as on a threadthe thread-self, or Sutratma, as it is sometimes called will all the future 
incarnations be strung. 

The causal body, as said, is the receptacle of all that is enduringi.e., only that which is noble and 
harmonious, and in accordance with the law of spirit; for every great and noble thought, every pure and 
lofty emotion, is carried up, and its essence worked into the substance of the causal body. Hence the 

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condition of the causal body is a true register - the only true register - of the growth of man, of the stage 
of evolution to which he has attained. 

All the various bodies of man should be regarded as casings or vehicles, enabling the Self to function is 
some definite region of the universe. Just as a man may use a carriage on land, a ship on the sea, a 
balloon in the air, to travel from one place to another, and yet in all places remain himself, so does the 
Self, the real man, utilise his various bodies, each for its appropriate purposes, yet remains all the time 
himself no matter in what vehicle he may be functioning at any given moment. Relatively to the man, all 
these bodies are transient, they are his instruments or servants; they wear out and are renewed, time 
after time, and adapted to his varying needs, and his ever-growing powers. 

More specifically, because mind is fundamentally dual in its functioning, so man needs, and is provided 
with, two mind bodies. As we saw in The Mental Body, the mental body serves for the concrete mind, 
which deals with concrete thoughts; the causal body similarly is the organ, for abstract thinking. 

In the Thinker, residing in the causal body, are all the powers that we class as Mind - i.e., memory, 
intuition, will. The Thinker gathers up all the experiences of the earth-lives, through which he passes, to 
be transmuted within himself, by his own divine alchemy, into that essence of experience and knowledge 
which is Wisdom. Even in one brief earth-life we distinguish between the knowledge we acquire and the 
wisdom we gradually -often too rarely - distil from that knowledge. Wisdom is the fruitage of a life's 
experience, the crowning possession of the aged. In a much fuller and richer sense, Wisdom is the 
fruitage of many incarnations, the produce of much experience and knowledge. In the Thinker, thus, is 
the store of experiences, reaped in our past lives, harvested through many rebirths. 

In the classification of the bodies of man as "sheaths", the causal body is known as the discriminating 
sheath, as in the following table:-


Principle in Man Kosha or Sheath 
Samskrit English 
Buddhi Anandamayakosha Bliss Sheath 
Higher Manas Vijnanamayakosha Discriminating Sheath 
Lower Manas & Kama Manomayakosha Feeling Sheath 
Prana Pranamayakosha Vitality Breath 
Sthula Annamayakosha Food Sheath 

In the word Vijnanamayakosha, the particle "Vi" implies the discriminating, separating, and arranging of 
things, for that is the peculiar function of this sheath. Into the Vijnanamayakosha, or causal body, 
experiences from the Manomayakosha are reflected as ideal concepts. The Manomayakosha collects 
and elaborates, the Vijnanamayakosha arranges and discriminates. The lower bodies receive and deal 
with sensations, perceptions, the making and elaborating of ideas, but it is the work of the causal body to 
arrange these, discriminate between them, and perform the work of abstract reasoning from them, 
dealing with pure ideas, separated from the concrete presentations. 

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In the causal body we thus have the abstract, not the concrete, the pure internal working, no longer 
confused by the senses, nor in any way interfered with by the outer world. Here there is pure intelligence, 
clear vision, intelligence unmoved by the senses, intelligence tranquil, strong, serene. 

In the causal body also lies the creative power of meditation, the energies that grow out of one-pointed 
contemplation. This is the creative sheath of man, for Manas in man corresponds in the Kosmos to 
Mahat, the Universal Mind, Divine Ideation, the moulding directing force which is the creative power, from 
which all comes forth. In this sheath of man exist all forms that can come forth, to which objective reality 
may be given by this creative power. 

The Secret Doctrine [I , 312] says: "Kriyashakti: the mysterious power of thought which enables it to 
produce external, perceptible, phenomenal results, by its own inherent energy. The ancients held that 
any idea will manifest itself externally if one's attention be deeply concentrated upon it. Similarly, an 
intense volition will be followed by the desired results" . This of course, is the secret of all true "magic". 

Intelligence in man is thus, as said, the reflection of Brahma, of the Universal Mind, the creative energy. 
The creative faculty of imagination in man, which at present works in subtle matter, will, when man 
becomes perfect, work in grosser matter as well, because, as said, the imaginative power in man is the 
reflection of the power that created the universe. Brahma meditated,and all forms came forth: so, in the 
creative power of mind lies every possibility of form. 

Hence H.P.Blavatsky sometimes calls manas the Deva-ego, or the divine as distinguished from the 
personal self. Higher Manas is divine because it has positive thought, which is Kriyashakti, the power of 
doing things. Manas, mind, is thus by its very nature, activity. All work is really done by thought power ; 
the sculptor's hand does not do the work, but the thought-power directing that hand does it. For it is a 
truism to say that thought precedes action. Whilst there are occasions on which a man act, as we say, 
without thinking, yet even so his action is the result of previous thought; he has set up a habit of thought 
along a certain line and acts instinctively in agreement with that line of thought. 

Higher Manas is divine because, as said, it is a positive thinker, using the quality of its own life, which 
shines from within. That is what is meant by the word divine, from div, to shine. 

The outgoing energy of Atma, working in the causal body, is the force which dominates and moulds 
everything that is external to it. The outgoing energy of Atma, working in the Manomayakosha, on the 
other hand, is Desire, an its characteristics is that it is attracted by external objects and its direction is 
governed from without. But Atma, working in the causal body, is Will, dealing, no longer with choice 
directed from without, but with choice initiated from within, moulded on the internal images by a process 
of discriminative reflection. Thus the outgoing energy is, in the causal body, guided from within in its 
direction, whereas in the lower bodies it is attracted from without. This is the essential difference between 
Will and Desire. The will, moreover, is essentially a quality of the ego, not of the personality. 

The Chit, or intelligence aspect of man is the first to be evolved: this is the analysing faculty which 
perceives multiplicity and differences ; then comes Ananda, the wisdom that realises the unity of things, 

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and that accomplishes union, thus finding the joy or bliss that is at the heart of life; lastly, comes the third 
or highest aspect, Sat, self-existence, the Unity that is beyond even union. 

In the cycle of Races, the Fifth Race is developing the Chit, or Intelligence aspect; the Sixth will develop 
the Ananda, the union or bliss aspect, the "Kingdom of Happiness"; the Seventh will develop the Sat, or 
Self-existence aspect. 

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CHAPTER XVI 


COMPOSITION AND STRUCTURE 

The causal body consists of matter of the first, second and third sub-planes of the mental plane. The 
student will recollect that an atom of mental matter contains 49 to the 4th, or 5,764,801 - approximately , 
say, 5  millions of "bubbles in koilon". 

In ordinary people the causal body is not yet fully active, and consequently only that matter which 
belongs to the third sub-plane is vivified. As the ego during the long course of his evolution, unfolds his 
latent possibilities, the higher matter is gradually brought into activity; but it is only in the perfected men 
whom we call Adepts, or Master, that it is developed to its fullest extent. 

It is difficult to describe a causal body fully, because the senses belonging to the causal world are 
altogether different from and higher than those we employ at the physical level. Such memory of the 
appearance of a causal body, as it is possible for a clairvoyant to bring into his physical brain, represents 
it as ovoid, that being, in fact, the shape of all the higher bodies, and as surrounding the physical body of 
the man, extending to a distance of about 18 inches from the surface of the physical body. 

A human being, who has just individualised from the animal kingdom, has a causal body of minimum 
size. 

In the case of primitive man, the causal body resembles a bubble and gives the impression of being 
empty. It is a mere colourless film, just sufficient, apparently, to hold itself together and make a 
reincarnating entity, but no more. Although it is filled with higher mental matter, this is not yet brought into 
activity, and so it remains colourless and transparent. As the man develops, this matter is gradually 
stirred into alertness by vibrations which reach it from the lower bodies. This comes but slowly, because, 
the activities of man in the earlier stages of his evolution are not of a character to obtain expression in 
matter so fine as that of the causal body. But, when a man reaches the stage where he is capable either 
of abstract thought, or of unselfish emotion, the matter of the causal body is aroused into response. 

The vibrations thus aroused show themselves in the causal body as colours, so that instead of being a 
mere transparent bubble, it gradually becomes a sphere filled with matter of the most lovely and delicate 
hues, an object beautiful beyond all conception. 

The student will be familiar with the meaning of the various colours, from his study of the same 
phenomenon in the astral and mental bodies. Thus pale rose expresses unselfish affection; yellow 
indicates high intellectual power; blue betokens devotion; sympathy is expressed by greenand luminous 
lilac-blue typifies the higher spirituality. These same colours in the denser bodies are, of course, far less 
delicate and also less living. 

Although, in the course of his evolution in the lower worlds, a man often introduces into his vehicles 

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qualities which are undesirable, and entirely inappropriate for his life as an egosuch , for example, as 
pride, irritability,sensuality,- yet none of these can be expressed in the causal body. Diagram XXIV may 
help to make clear the reason for this important phenomenon. Each section of the astral body acts 
strongly upon matter of the corresponding mental sub-plane. Hence, as the coarser vibrations of the 
astral body are expressed only in the lower sub-planes of the astral world, they will affect the mental 
body only, not the causal body. The causal body therefore, is affected only by the three higher portions of 
the astral body, and the vibrations in those portions represent only good qualities. 

The practical effect of this is that the man can build into his ego, that is, nothing but good qualities.. The 
evil qualities which he develops are from the point of view of the ego, only transitory, and must be thrown 
aside as the man advances, because he no longer has within him matter which can express them. 

three higher levels of astral matter. 
DIAGRAM XXIV-- The sub-planes of the astral and 
mental planes are here shown as of diminishing size, 
in order to illustrate the fact of their increasing, 
fineness as we rise from the lower to the higher 
levels. 

Openings between adjacent sub-planes of each plane 
indicate that certain of the "vibrations " of a given sub-
plane can be transmitted to the sub-plane 
immediately above. These openings or gateways 
become narrower and narrower, indicating that only 
the finest vibrations can pass onwards to the higher 
levels. 

Openings between each sub-plane of the astral plane 
and the corresponding sub-plane of the mental 
plane , indicate that there is also a possibility of an 
astral vibration being communicated, at a higher 
octave, to the corresponding, mental sub-plane. 

The diagram further illustrates that the mental body is 
more directly affected by the four lower levels of the 
astral plane, whilst the causal body is affected by only 

For coloured illustrations of causal bodies at various degrees of development, the student is referred to 
Man Visible and Invisible, by C.W.Leadbeater, as follows-: 

Causal body of Savage [Plate V, page 66] 
Causal Body of average man [Plate VIII, page 91] 
Causal Body of developed man [Plate XXI, page 118] 


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Causal Body of Arhat [Plate XXVI, page 138] 


As already said, the causal body of an undeveloped savage is like a gigantic soap-bubble, transparent 
yet iridescent. It is almost empty in appearance, what little there is within it representing certain qualities 
which may already have been evolved within the Group-Soul, of which it previously formed, a part. The 
faint indications of these rates of vibrations are observable within the young causal body as dawning 
gleams of colour. 

It might perhaps have been thought that the causal body of a primitive man would be very small at first.; 
but this is not the case; his causal body is the same size as any other; it does at later stage increase in 
size, but not until it has first been vivified and filled with active matter. 

In the case of an average man, there is a distinct increase in the content of the great ovoid film. A certain 
amount of exceedingly delicate and ethereal colour now exists within it, though it is still less than half 
filled. Something of the higher intellect is visible, and something of the power of devotion and unselfish 
love. There is also a faint tint of that exceedingly delicate violet which indicates the capacity of love and 
devotion turned towards the highest ideal, and also a faint hint of the clear green of sympathy and 
compassion. 

As soon as the man begins to develop in spirituality, or even higher intellect, a change takes place. The 
real individual then begins to have a persisting character of his own, apart from that moulded in each of 
his personalities in turn by training, and by surrounding circumstances. This character shows itself in the 
size, colour, luminosity, and definiteness of the causal body, just as that of the personality shows itself in 
the mental body, except that the higher vehicle is naturally subtler and more beautiful. 

In the case of the spiritually developed man, an enormous change is noticed. The glorious iridescent film 
is now completely filled with the most lovely colours, typifying the higher forms of love, devotion and 
sympathy aided by an intellect refined and spiritualised, and by aspirations reaching ever towards the 
divine. Some of these colours have no place in the physical plane spectrum. 

The inconceivably fine and delicate matter of such a causal body is intensely alive and pulsating with 
living fire, forming a radiant globe of flashing colours, its high vibrations sending ripples of changing hues 
over its surface-hues of which earth knows nothing,---brilliant, soft and luminous beyond the power of 
language to describe. 

Such a causal body is filled with living fire, drawn from a still higher plane, with which it appears to be 
connected by a quivering thread of intense light -- the Sutratmavividly recalling to mind the stanzas of 
Dzyan : "The spark hangs from the flame by the finest thread of Fohat." As the soul grows,and is able to 
receive more and more from the inexhaustible ocean of Divine Spirit, which pours down through the 
thread as a channel, the channel expands, and gives wider passage to the flood, till, on the next sub-
plane, it might be imaged as a water-spout connecting earth and sky, and higher still as itself a globe, 
through which rushes the living spring, until the causal body seems to melt into the inpouring light. As the 
stanza says: "The thread between the watcher and his shadow becomes, more strong and radiant with 

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every change. The morning sunlight has changed into noonday glory. This is thy present wheel, said the 
flame to the spark. Thou art myself, my image and my shadow. I have clothed myself in thee, and thou 
art my vahan --to the day " Be-With-Us ", when thou shalt re-become myself and others, thyself and me." 

It was said about that in the undeveloped man the causal body is at first almost empty, and as the man 
develops, the ovoid gradually fills up. When it is completely filled, not only will it commence to grow in 
size, but in addition, streams of force will flow out in various directions. This, is in fact, is one of the 
grandest characteristics of the developed manhis capacity to serve as a channel for higher force. For 
his attitude of helpfulness, and readiness, to give, make it possible for the divine strength to descend 
upon him in a steady stream, and, through him, reach many who are not yet strong enough to receive it 
directly. 

Furthermore, from the upper part of the causal body there ascends a crown of brilliant sparks, indicating 
the activity of spiritual aspiration, and of course adding very greatly to the beauty and dignity of the man's 
appearance. No matter how the lower man may be occupied on the physical plane, this stream of sparks 
rises constantly. The reason for this is that once the soul or ego of man is awakened upon his own level, 
and is beginning to understand something of himself, and his relation, to the Divine, he looks ever 
upwards to the source from which he came, quite irrespective of any activities which he may be inspiring 
on lower planes. 

It must be remembered that even the noblest personality is but a very small and partial expression of the 
real higher self; so that as soon as the higher self begins to look round him, he finds almost unlimited 
possibilities opening before him, of which in this cramped physical life we can form no idea. 

This very upward rushing of spiritual aspiration which makes so glorious a crown for the developed man, 
is itself the channel through which the divine power descends: so that the fuller and stronger his 
aspirations become, the larger is the measure of the grace from on high. 

In the case of the causal body of an Arhat, i.e., of one who has passed the Fourth of the great Initiations 
--the colours have two characteristics, which are irreconcilable on the physical plane. They are more 
delicate and ethereal than any that have been previously described, :yet at the same time they are fuller, 
more brilliant and more luminous. The size of the causal body is many times larger than that of the 
physical body, and there is displayed magnificent development of the highest types of intellect, love and 
devotion, great wealth of sympathy, and highest, spirituality. 

The bands of colours are arranged now in concentric rings, while through these, and extending beyond 
them, there are streams of white light, radiating, outwards from the centre. The outrush of Divine 
influence is thus enormously intensified, for the man has become an almost perfect channel for the life 
and power of the Logos. Not only does the glory radiate from him in white light, but all colours of the 
rainbow play round him, in ever changing gleams like mother-of-pearl. Hence there is something in that 
radiation to strengthen the highest qualities in every person who approaches him, no matter what 
qualities may be. None can come within the range of his influence without being the better for it; he 
shines upon all around him like the sun, for like that luminary, he has become a manifestation of the 
Logos. 

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The causal body of the Adept or Master has enormously increased in size and shines with a sun-like 
splendour far beyond all imagination in its glorious loveliness. Of the beauty and form and colour here, as 
C.W.Leadbeater, states, no words can speak, for mortal language has no terms in which those radiant 
spheres may be described. Such a vehicle would be a separate study itself, but one quite beyond the 
powers of any but those who are already far on the Path. 

As in the case of the causal body of an Arhat, the colours no longer move in whirling clouds, but are 
arranged in great concentric shells, yet penetrated everywhere by radiations of living light, always 
pouring forth from Him as a centre. 

The order of the colours varies according to the type to which the Adept belongs, so that there are 
several well-marked varieties amid their glory. A perfectly accurate tradition of this fact has been 
preserved in many of the roughly drawn pictures of the Lord Buddha, which may be seen upon temple 
walls in Ceylon. The Great Teacher is usually represented there surrounded by an aura; and, although 
the colouring and general arrangement of those surroundings would be very inaccurate, and even 
impossible, if intended for the aura of an ordinary man, or even for that of one who is the rank of a 
Master, yet it is a rough and material representation of the actual higher vehicle of the Adept of that 
particular type, to which this Great One belongs. 

The causal body is sometimes called the "auric egg". But, when H.P.Blavatsky spoke of the sacred auric 
egg, it seems probable that she meant the four permanent atomsmore accurately, the physical and 
astral permanent atoms, the mental unit, and the mental permanent atom,----within an envelope of matter 
of the Atmic of Nirvanic plane. 

The Causal Body is known also as the Augoeides, the glorified man; it is not an image of any one of his 
past vehicles, but contains within itself the essence of all that was best in each of them. It thus indicates , 
more or less perfectly, as through experience it grows, what the Deity means that man shall, be. For, as 
we have seen, by observation of the causal vehicle it is possible to see the stage of evolution which the 
man has reached. Not only can his past history be seen, but also to a considerable extent the future that 
lies before him. 

The glorified form within the causal body is an approach to the archetype and comes nearer to it as man 
develops. The human form appears to be the model for the highest evolution in this particular system. It 
is varied slightly in different planets, but is, broadly speaking, the same in general outline. In other solar 
systems forms may possibly be quite unlike it : on that point we have no information. 

Prana, or Vitality, exists in all planes, and therefore must play some part in the causal body, but 
concerning this no information is at present available. 

We may note, however, that after the formation of the causal body, the complexityof the prana circulating 
in the nervous system of the physical body much increases, and it appears to become yet more enriched 
in the progress, of human evolution. For, as the consciousness becomes active on the mental plane, the 

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prana of that plane mingles with the lower, as the activity of consciousness is carried on in higher 
regions. 

In the causal body also, as in each of the other vehicles, there are Chakrams or Force-Centres, which in 
addition to other functions, serve as points of connection at which force flows from one vehicle to 
another. At present time, however , no information is available regarding the Chakrams of the causal 
body. 

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CHAPTER XVII 


CAUSAL THOUGHT 

The mental plane, as we know, is the sphere of action of what we call mind or manas, in man. As we 
have already seen, the plane is divided into two parts, the higher, consisting of three upper sub-planes, 
and the lower, consisting , of the four lower sub-planes. The two divisions are known as arupa, or 
formless, and rupa, having form. 

In man, Intellect has, as its vehicle, the causal body, with abstract thought as its function, whilst Mind 
has, as its vehicle the mental body, with the function of concrete thinking. 

The Mind acquires knowledge by utilising the senses for observations: it works on its percepts, and 
builds them into concepts. Its powers are attention, memory, reasoning by induction and deduction, 
imagination, and the like. 

The names arupa and rupa are given in order to indicate a certain quality of the matter of the mental 
plane. In the lower part of it, the matter is very readily moulded by the action of human thought into 
definite forms; in the higher division, this does not occur, the more abstract thought of that level 
expressing itself to the eye of the clairvoyant in flashes or streams. 

On the arupa levels, the difference in the effect of thought is very marked, especially as regards the 
elemental essence. The disturbance set up in the mere matter of the plane is similar, though greatly 
intensified in this much more refined form of matter. But in the elemental essence, no form at all is now 
created, and the method of action is entirely changed. 

On the lower sub-planes, an elemental or thought form , which is there created, hovers about the person 
thought of , and awaits a favourable opportunity of expending its energy either, upon his mental body, his 
astral body, or even his physical body. But on the three higher sub-planes, the result is a kind of 
lightening flash of the essence from the causal body of the thinker, direct to the causal body of the object 
of his thought. 

So that, while on the lower sub-planes the thought is always directed to the mere personality, on the 
higher sub-planes we influence the reincarnating ego, the real man himself. If the message has any 
reference to the personality, it will reach that personality only from above, through the instrumentality of 
the causal body. 

It is said to be a striking sight to observe the change from an abstract or arupa idea to a concrete or rupa 
thought, as the idea clothes itself in the matter of the four lower sub-planes. 

The standard and sample example is that of a triangle. Difficult as it is to describe in words, which belong 

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to the planes of form, the abstract idea of a triangle is a reality on the arupa levels. It means a non-figure, 
which is yet a figure. The figurewhich is yet no particular figure, is circumscribed by three lines, yet not 
by any particular lines: its three angles possess the property of making collectively two right angles; yet 
they are not particular angles. 

On the arupa levels, this abstract idea of a triangle has real existence. With the sense of the causal body, 
it is seen, or apprehended. It is a fact of consciousness, external to the observer, even though it is not 
what we usually mean by form. 

If such an abstract triangle is thrown into contact with the matter of the rupa sub-planes, instantly it 
becomes an indefinite number of triangles, each of which has a definite form. There will be triangles of 
every known shape- equilateral , isosceles, scalene, right-angled, acute-angled, obtuse angledall 
coming into visible existence. 

If the abstract idea is brought down within the causal body, the observer becomes a fountain of triangles, 
which go off in all directions, much as a jet of water spurts up as a more or less coherent mass, comes 
down as a fountain, separating into innumerable drops of spray. That is perhaps the best physical 
analogy of the process that can be given. 

As was fully explained in the Mental Body, concrete thought naturally takes the shape of the objects 
which we thought about: abstract ideas when thrown down into the rupa levels, usually represent 
themselves by all kinds of perfect and most beautiful geometrical figures. It should however, be 
remembered that many thoughts which come down here are little more than mere abstractions, become 
on the mental plane concrete facts. 

Causal consciousness thus deals with the essence of a thing, whilst the lower mind studies its details. 
With the mind, we talk round a subject, or endeavour to explain it: with the causal consciousness, we 
take up the essence of the idea of the subject, and move it as a whole, as one moves a piece when 
playing chess. The causal plane is a world of realities: we no longer deal with emotions, ideas or 
conceptions, but with the thing in itself. 

It may be well to describe rather more in detail the process of arriving at causal thought. Whilst the lower 
mind dwells entirely on mental images, obtained from sensations, reasons on purely concrete objects, 
and is concerned with the attributes which differentiate one object from another, the ego, using the causal 
consciousness, having learned to discriminate clearly between objects, by dwelling upon their  
unlikenesses now begins to group them together by some attribute which appears in a number of 
objects, otherwise dissimilar, and makes a link between them. 

He draws out, abstracts, this common attribute, and sets all objects that possess it apart from the rest 
that are without it. In this way, he evolves the power of recognising identity amid diversity, a step towards 
the much later recognition of the One underlying the many. 

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He thus classifies all that is around him, developing the synthetic faculty, and learning to construct as well 
as to analyse. 

Presently, he takes another step, and conceives of the common property as an idea, apart from all the 
objects in which it appears, and thus constructs a kind of mental higher image higher than the image of of 
a concrete object--- the image of an idea that has no phenomenal existence in the world of form, but 
which exists on the higher levels of the mental plane, and affords material on which the ego, the Thinker 
himself, can work. 

The lower mind reaches the abstract idea by reason, and, in so doing, accomplishes its loftiest flight, 
touching the threshold of the formless world, and dimly seeing that which lies beyond. 

The Thinker with his causal consciousness, sees these ideas, and lives among, them habitually. As he 
exercises and develops the power of abstract reasoning, he becomes effective in his own world, and 
begins his life of active functioning in his own sphere. 

Such a man would care little for the life of the senses, or for external observation, or for mental 
application to images of external objects. His powers are indrawn, no longer rushing outwards in the 
search for satisfaction. 

He dwells calmly within himself, engrossed with the problems of Philosophy, with the deeper aspects of 
life and thought, seeking to understand causes, rather than troubling himself with effects, and 
approaching nearer and nearer to the recognition of the One that underlies all the diversities of external 
nature. 

The method of passing from the lower mental to the causal consciousness, by means of an orderly 
process of concentration, meditation, and contemplation, is described in detail in The Mental Body, and 
so need not be repeated, here. 

On the higher levels of the mental plane, thoughts act with much greater force, than on the lower levels: 
one reason for this is, that, as comparatively few are as yet able to think on these higher levels any 
thoughts, which are generated there, have the field practically to themselves: i.e., there are not many 
other thoughts in that realm, with which they have to contend. 

Most thoughts of the ordinary man begin in the mental body, on the lower mental levels, and clothe 
themselves, as they descend, with the appropriate astral elemental essence. But, when a man is active 
on the causal levels, his thought commences there, and clothes itself first in the elemental essenceof the 
lower levels of the mental plane, and is consequently infinitely finer, more penetrating, and in every way 
more effective. 

If the thought be directed exclusively to higher objects, its vibrations may be of too fine a character to find 

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expression on the astral plane at all. But if they do affect such lower matter, they will do so with much 
more far-reaching effect than those which are generated so much nearer to the level of that lower matter. 

Following this principle a stage further, it is clear that the thought of the Initiate, taking its rise upon the 
Buddhic Plane, above the mental world altogether, will clothe itself with the elemental essence of the 
causal sub-planes. Similarly, the thought of the Adept will pour down from the plane of Atma, wielding the 
tremendous and wholly incalculable powers of regions beyond the ken of the ordinary humanity. 

Hence the truth of the saying that the work of one day, on levels such as these, may well surpass in 
efficiency the toil of a thousand years on the physical, plane. 

Students who are not accustomed to causal thought, to thinking in principles should be careful that they 
do not, by their efforts to think abstractly, at first cause headaches, which mean, of course, in this 
instance, that the mechanism of the brain is being strained. Meditation, practised regularly for a number, 
of years, should establish a certain tendency of the causal consciousness to be affected by the 
consciousness in the mental body. When that has been established, abstract thought at the causal levels 
should be possible without the risk of straining the thinking mechanism. 

When the effort to form an abstract conception, say of a triangle, has been successful, the student may 
at first feel a little dazed in the attempt to grasp the abstract idea : later the consciousness will suddenly 
change, and become clear. That means that the centre of consciousness has been transferred from the 
mental to the causal body, and the student becomes conscious, in his causal body, of a distinct existence 
outside himself. 

That is the "intuition" of the causal body, which recognises the  outer -. The "intuition" of Buddhi, as we 
shall see in a later chapter, recognises the inner, enabling one to see things from the inside. With the 
intellectual intuition, one realises a thing which is outside oneself. 

Again the student may be reminded that, in spite of external differences of functioning between the 
higher and lower mind, yet Manas, the Thinker, is one, the Self in the causal body. It is the source of 
innumerable energies of vibrations of innumerable kinds. These it sends out, raying outwards from itself. 
The subtlest and finest of these are expressed in the matter of the causal body, which alone is fine 
enough to respond to them. They form what is sometimes called the Pure Reason, whose thoughts are 
abstract, whose method of gaining knowledge is intuition. Its very "nature is knowledge", and it 
recognises truth at sight as congruous with itself. 

The less subtle vibrations pass outward from the one Thinker, attracting the matter of the lower mental 
world, and becoming the activities of the lower mind, as has already been described. 

It is, perhaps, somewhat unfortunate that Buddhi is also sometimes spoken of as Pure Reason, and its 
faculty is described as that of intuition. As psychology progresses, no doubt appropriate terms will be 
selected, and applied, specifically and solely, to the distinct functions of the causal consciousness, and to 

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the Buddhic faculties. 

It was said above, of Manas, that its very " nature is Knowledge". That is so, because Manas is the 
reflection, in the atomic matter of the mental, plane, of the cognitional aspect of the Self ---- of the Self as 
Knower. It is therefore possible to unfold a power of knowing truth at sight. This shows itself only when 
the lower mind, with its slow process of reasoning, is transcended. For whenever the "I "---the expression 
of the Self whose "nature is knowledge"----comes into contact with a truth, he finds its vibrations regular 
and therefore capable of producing a coherent image in himself : whereas the false causes a distorted 
image, out of proportion, by its very reflection announcing its nature. 

As the lower mind assumes a more and more subordinate position, these powers of the ego assert their 
own predominance, and intuition - which is analogous to the direct vision of the physical plane - takes the 
place of reasoning, which may aptly be compared with the physical plane sense of touch. 

Thus intuition develops out of reasoning in the same unbroken manner, and without change of essential 
nature, as the eye develops out of touch. The change of "manner" should not blind us to the orderly and 
sequential evolution of the faculty. 

The student will, of course be careful to distinguish genuine intuition from that pseudo-intuition of the 
unintelligent, which is merely impulse, born of desire, and is not higher, but lower than reasoning. 

The act of thinking develops the spirillae in the physical atoms : hence those who are definitely and 
carefully thinking day by day are not only improving their own powers of thought, but also improving for 
others the amount of available material of a higher kind, thus facilitating high thinking. 

In the etheric body of man, the brow chakram, or force centre, which utilises the dark blue prana,is 
associated with the principle of higher manas. 

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CHAPTER XVIII 


DEVELOPMENT AND FACULTIES OF THE CAUSAL BODY 

In chapter XV, we saw that only good elements are stored in the causal body, evil finding in that body no 
means of expression. We may now consider this matter a little further, and study the effects which are 
produced, more or less indirectly, on the causal body by the practise of evil. 

In a primitive man, the growth of the causal body is necessarily exceedingly slow. As we have seen, it is 
by the method of exciting sympathetic vibration that the higher qualities, developed by the life on lower 
planes, are gradually built into the causal body : but in the life of an undeveloped man there will be very 
few feelings or thoughts, belonging to the higher world, which can serve as food for the growth of the real 
man. Hence the growth is slow, for all the rest of life does not aid it. 

But even the worst of men can commonly show himself on the causal plane, though as an entirely 
undeveloped entity. His vices, even though continued through life after life, cannot soil the causal body. 
They can, however, make it more and more difficult to develop the opposite virtues. 

In every case, the existence of an evil quality in the personality means a lack of the corresponding good 
quality in the causal body. For an ego cannot be evil, though he can be imperfect. The qualities which the 
ego develops cannot be other than good qualities, and, when they are well defined, they show 
themselves in each of all his numerous personalities : consequently, those personalities can never be 
guilty of the vices opposite to those good qualities. 

A good quality which is lacking, may nevertheless be said to exist in the ego, although it has not yet been 
called into activity. As soon as it is called into activity, its intense vibrations will act upon the lower 
vehicles, and it will be impossible, as said, for the opposite evil ever again to find place in them. 

Where there is a gap in the ego, indicating that there is a quality undeveloped there need not necessarily 
be a definite vice in the personality; but there is also nothing positive in the personality to prevent the 
growth of the vice in question. Hence, since in all probability many other people around him already 
possess that vice, and since man is an imitative animal, it is more than likely that the will develop that 
vice. The vice, however, as we have seen, belongs only to the lower vehicles, and not to the real man in 
the causal body. In those lower vehicles its repetition may set up a momentum which it is hard to 
conquer: but, if the ego bestirs himself to create in himself the opposite virtue, the vice is cut off at the 
root, and can no longer exist, neither in this life nor in all the lives that are to come. 

Thus the shortest way to get rid of evil, and prevent its reappearance, is to fill the gap in the ego, so that 
the good quality which is thus developed will show itself as an integral part of the man's character 
through all his future lives. 

Whilst evil cannot be definitely stored in the causal body, yet the practise of evil may affect the causal 

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body; for every intensification of vice in the lower vehicles, every indulgence in it in the lower worlds, 
tends somewhat to dim the luminosity of the opposite virtues in the causal body. 

The " I " cannot assimilate anything that is evil, for it cannot touch the " I " level of consciousness. The 
ego is not conscious of evil; he knows nothing about it, so that it makes no impression upon him. The 
utmost result brought about, in the causal body by very, very long continued lives of a low type, is what 
may be called incapacity to receive the opposite good impression for a very considerable period 
afterwards, a kind of numbness or paralysis of the matter of the causal body. This is not so much 
consciousness as unconsciousness.; an unconsciousness which resists impressions of the good of the 
opposite kind. That is the limit of the harm that is done. Hence , when the life of evil has been very much 
prolonged, it will take many more lives in order to bring out the first response to the good side of activity. 

This result was observed when, in studying past lives, an endeavour was made to understand how the 
causal body was not injured through a number of savage lives. In very prolonged cases, where there was 
an abnormal number of such lives, this effect of numbness was noted, brought about by the repeated 
beating upon it of evil, over a long period of time. A number of lives then had to be spent in restoring, so 
to say, the responsive vitality to that portion of the causal body. Such cases, however, are abnormal. 

We may pursue the study of the effects of evil still further. Where evil is subtle and persistent, it drags 
away, if the expression be permitted, something of the individual himself. If evil be continually followed, 
the mental body becomes so entangled with the astral body, that after death it cannot free itself entirely : 
some of its very substance is torn away from it, and, when the astral body in its turn dies and 
disintegrates, the matter of the mental body, which has been wrenched away, also goes back to the 
general stock of mental matter, and is thus lost to the individual. In ordinary cases, the harm done to the 
causal body does not go further than this. We shall deal with this aspect of our subject in more technical 
detail in Chapter XXV. 

Where, however, the ego has become strong, both in intellect and in will,without at the same time 
increasing in unselfishness and love, it contracts itself round its own separated centre, instead of 
expanding, as it grows : It thus builds around it a wall of selfishness, and uses its developing powers for 
itself, instead of for others. In such cases, there arises the possibility, alluded to in so many of the world-
scriptures, of the ego setting himself consciously against the " Good Law ", of fighting deliberately against 
evolution. Then the casual body itself shows the dark hues, brought about by contraction, and loses the 
dazzling radiance which is its characteristic property. Harm such as this cannot be wrought by an ego 
who is poorly developed, nor by ordinary passional or mental faults. To effect injury so far-reaching, the 
ego must be highly evolved, and must have its energies awakened on the mental plane. 

It is for this reason that ambition, pride and powers of the intellect, used for selfish aims, are so far more 
dangerous, and deadly in their effects, than the more palpable faults of the lower nature. So that the " 
Pharisee" is often further from the "kingdom of God", than the "publican and sinner". Along this line is 
developed the "black magician", the man who conquers passion and desire, develops will and the higher 
powers of the mind, not to offer them as forces to help forward the evolution of the whole, but in order to 
grasp all he can for himself as a unit, to hold, and not to share. Such men set themselves to maintain 
separation as against unity, striving to retard instead of to quicken, evolution. They vibrate in discord with 
the whole, instead of harmony, and are in danger of that rending of the ego himself, which means the 

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loss of all the fruits of evolution. 

Hitherto we have spoken mainly of the effects of evil on a man's growth : let us now look at the other side 
of the picture. All those who are beginning to understand something of the causal body, can make its 
evolution a definite object in life. They can strive to think, feel and act unselfishly, and so contribute to its 
growth and activity. Life after life this evolution of the individual proceeds, and, in aiding its growth by 
conscious effort, we are working in harmony with the Divine Will, and carrying out the purpose for which 
we are here. Nothing good, that is once woven into the causal body, can ever be lost or dissipated: for 
this is the man that lives, so long as he remains man. 

Thus we see that by the law of evolution everything that is evil, however strong it may seem, has within 
itself the germ of its own destruction, while everything that is good has in it the seed of immortality, The 
secret of this lies in the fact that everything evil, is inharmonious, because it sets itself against the cosmic 
law. Sooner or later, therefore, it is broken up by that law, dashed into pieces against it. Everything that is 
good, on the other hand, being in harmony with the law, is taken on by it and carried forward: it becomes 
part of the stream of evolution, of that "not ourselves which makes for righteousness", and therefore can 
never perish or be destroyed. 

We may conceive of all the experience of a man as passing through a fine sieve or mesh : only that 
which is good can pass through : that which is evil is left behind, rejected. In this , the very mechanism by 
which the causal body the vehicle of the man that endures, is built up, lies not only the hope of man, but 
the certainty of his final triumph. However slow the growth, it is there: however long the way, it has its 
ending. The individual, which is our Self, is evolving, and cannot be utterly destroyed. Even though by 
our folly we may make the growth slower than it need be, none the less everything we contribute to it, 
however little, lasts in it forever, and is our possession for all the ages that lie in front. 

Whilst nothing evil can be stored in the causal body, it is, however, stored if we may so use the term, in 
the lower vehicles to which it pertains. For under the law of justice, every man must receive the results of 
his own actions, be they bad or good. But evil necessarily works itself out on the lower planes, because it 
is only the matter of those planes that its vibrations can be expressed, and it has not even overtones 
capable of awakening a response in the causal body. Its force, therefore, is all expended at its own level, 
and it reacts in its entirety upon its creator in his astral and physical life, whether in this or in future 
incarnations. 

More precisely, the result of evil is stored in the mental unitand in the astral and physical permanent 
atoms : and so the man has to face it over and over again : but that, of course, is a very different matter 
from taking it into the ego and making it really a part of himself. 

Good actions and thoughts also, of course, produce results on the lower planes, but, in addition to that, 
they nave the immensely higher and permanent effect upon the causal body. Thus all alike produce 
effects on the lower planes, and are manifested in the lower temporary vehicles, but good qualities alone 
are retained in the causal body as so much definite gain to the real man. 

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In this way, at first slowly, in the later stages with ever-increasing rapidity, a man's casual body is built. At 
each stage of his growth, a study of the colours, and striations of the causal body reveals the progress 
the ego has made since the causal body was first formed, when the entity emerged from the animal 
kingdom, and the exact stage of evolution at which he has now arrived. 

As we have seen, in the later stages of evolution, both the causal and mental bodies expand enormously, 
exhibiting the most gorgeous radiance of many-coloured lights, glowing with intense splendour when 
comparatively at rest, and sending forth dazzling corruscations when in high activity. 

As the causal body becomes able to express more and more of the ego, it extends further and further 
from its physical centre, until a man is able to enfold hundreds and even thousands of persons within 
himself, and so exercise a vast influence for good. 

The pouring into the causal body of faculties acquired by a personality is analogous, to the pouring into 
the Group-Soul of the experiences acquired by the forms in which portions of the Group-Soul incarnate. 
Thus, for example, supposing that the quality of accuracy is developed in a personality: when that quality 
goes back to the ego in the causal body, the same amount has to be spread over the whole causal body. 
The amount, which was quite sufficient to make one personality very accurate, when it goes into the ego, 
is only a fractional part of his requirements. He may consequently have many lives to develop enough of 
the quality to make it prominent in the next life, especially as the ego does not put into the next 
personality the same piece of himself but simply a piece of the whole mass of himself. 

The student must, all through his studies, recollect that the causal body is not the ego, but only such 
matter of the higher mental plane which has been vivified, and which expresses the qualities the ego has 
acquired. 

The real man himself - the divine trinity within - we may not see : but the more our sight and knowledge 
increase, the more nearly we approach that which veils Itself in him. Thus we may think of the causal 
body as the nearest to a conception of the true man that our sight will at present give us. 

The student will recollect also, that it is by the size and shape of the causal body that are determined the 
size and shape of the mental body. In fact, the aura of a man, which has a definite size, is the same as 
that of a section of the causal body, and, as the causal body grows, that section becomes larger, and the 
man has a larger aura. 

Furthermore, in the case of a developed man, the mental body becomes a reflection of the causal body, 
since the man learns to follow solely the promptings of the higher self, and to guide his reason 
exclusively by them. 

In the process of meditation, [vide The Mental Body page 160] as the mental body is stilled, the 
consciousness escapes from it, and passes into and out of the "laya centre", the neutral points of contact 
between the mental body and the causal body. The passage is accompanied by a momentary swoon, or 

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loss of consciousnessthe inevitable result of the disappearance of objects of conciousness - followed 
by consciousness in the higher. The dropping out of objects of consciousness, belonging to the lower 
worlds, is thus followed by the appearance of objects of consciousness in the higher world. Then the ego 
can shape the mental body according to his own lofty thoughts, and permeate it with his own vibrations. 
He can mould it after the high visions of the planes beyond his own, of which he has caught a glimpse in 
his highest moments, and can thus convey downwards and outwards ideas to which the mental body 
would otherwise be unable to respond. 

Such ideas are the inspirations of genius, that flash down into the mind with dazzling light, and illuminate 
a world. 

We may here usefully repeat the substance of what was said in The Mental Body, page 160, etc., 
directing our attention now, not so much to the lower brain consciousness, as to that of the ego working 
in the causal body. Genius, which is of the ego, sees instead of arguing. True intuition is one of its 
faculties .The lower manas or mind, working in the brain apparatus, arranges facts, gathered by 
observation, balances them one against the other, and draws, conclusions from them. By the process of 
ratiocination it operates, using the methods of induction and deduction. 

Intuition on the other hand, as etymology indicates, is  in-sight, looking within - a process as direct and 
swift as physical sight. It is the exercise of the eyes of intelligence, the unerring recognition of a truth 
presented on the mental plane. Proof is unnecessary, because it is above and beyond reason. Great 
care must, of course, be taken to distinguish mere kamic impulse, from true intuition. It is only when the 
desires and appetites of the lower, kamic self are stilled and at rest that the voice of the higher mind can 
make itself heard in the lower personality. 

In Isis Unveiled, pages 305-306, H.P.Blavatsky explains the matter with force and lucidity. Allied to the 
physical half of man's nature, she says, is reason ; allied to his spiritual part is his conscience, which is 
that instantaneous perception between right and wrong which can be exercised by the spirit which, being 
a portion of divine wisdom and purity, is itself absolutely pure and wise. Its promptings are independent of 
reason, and can manifest themselves clearly only when they are unhampered by the baser attractions of 
the lower nature. Reason, she points out , being wholly dependent on the evidence of other senses, 
cannot be a quality pertaining directly to the divine spirit. For spirit knows - hence reasoning is useless. 
Hence the ancient Theurgists maintained that the rational part of man's soul [spirit] never entered wholly 
into the man's body, but only overshadowed him more or less through the irrational or astral soul, which 
serves as an intermediary, agent or medium between spirit and body. The man who has conquered, 
matter sufficiently to receive the direct light from his shining Augoeides, [see p. 101], feels truth 
intuitionally. He could not err in his judgement notwithstanding all the sophisms suggested by reason, for 
he is illuminated. Hence prophecy, vaticination, and so-called divine inspiration are simply , the effects of 
this illumination from above, by our own immortal spirit. 

As with a flame we might light a wick , and the colour of the flame of the burning wick will depend on the 
nature of the wick, and of the liquid in which it is soaked, so in each human being the flame of manas 
sets alight the brain and kamic wick, and the colour of the light from the wick will depend upon the kamic 
nature, and the development of the brain-apparatus. 

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In her article on "Genius ", H.P.Blavatsky explained this matter clearly: what we call the manifestations of 
genius in a person are only the more or less successful efforts of the ego to assert itself through its outer 
objective form. The egos of a Newton, an Aeschylus, a Shakespeare, are of the same essence and 
substance as the egos of a yokel, an ignoramus, a fool; or even an idiot. The self-assertion of their 
informing genii depends on the physiological and material construction of the physical man. No ego 
differs from another ego in its primordial or original essence and nature. That which makes of one mortal 
a great man and of another a vulgar, silly person is, as said, the quality and make-up of the shell or 
casing, the adequacy or inadequacy of brain and body to transmit and give expression to the light of the 
real inner man - the ego. 

To use a familiar simile, physical man is the instruments , the ego the performing artist. The potentiality of 
perfect melody rests in the instrument, and no skill of the artist can awaken faultless harmony out of a 
broken or badly constructed instrument. This harmony depends on the fidelity of transmission, by word 
and act, to the objective plane, of the unspoken divine thought in the the very depths of man's subjective 
or inner nature: in a word, of his ego. 

Mental ability, intellectual strength, acuteness, subtlety, are manifestations of lower manas in man : they 
may reach as far as what H. P. Blavatsky spoke of as "artificial genius" the outcome of culture and purely 
intellectual acuteness. Often its nature is demonstrated by the presence of kamic elements in it, i.e., of 
passion, vanity, arrogance. 

At the present stage of human evolution, higher manas can but rarely manifest, itself. Occasional flashes 
of it are what we call true genius. "Behold in every manifestation of genius, when combined with virtue, 
the undeniable presence of the celestial exile, the divine ego whose jailer thou art, O man of matter." 
Such manifestations depend upon an accumulation of individual antecedent experiences of the ego in its 
preceding life or lives. For, although it is omniscient in its essence and nature, yet it still requires 
experience, through its personalities, of the things of earth, in order to apply the fruition of its abstract 
experience to them. And the cultivation of certain aptitudes, through out a long series of incarnations, 
must finally culminate, in some one life, as genius, in one direction or another. It is clear from the above 
that, for the manifestation of true genius, purity of life is essential. 

It is important to recognise the part which the ego in the causal body plays in the formation of our 
conceptions of external objects. The vibrations of nerve threads present to the brain merely impressions : 
it is the work of the ego to classify, combine, and arrange them. The discrimination of the ego, acting 
through the mind, is brought to bear upon everything that the senses transmit to the brain. Furthermore, 
this discrimination is not an inherent instinct of the mind, perfect from the first, but is the result of the 
comparison of a number of previous experiences. 

Before considering the possibility of functioning consciously on the causal plane, we may remind 
ourselves that, for a man still attached to the physical body to move in full consciousness on the mental 
plane - i.e. either the lower or higher mentalhe must be either an Adept or one of Their Initiated pupils , 
for until a student has been taught by his Master how to use his mental, body he will be unable to move 
with freedom even upon its lower levels. 

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To function consciously during physical life upon the higher levels denotes, of course, still greater 
advancement, for it means the unification of the man,so that down here he is no longer a mere 
personality, more or less influenced by the individuality above, but is himself that individuality or ego. He 
is certainly still trammelled and confined by a body, but nevertheless he has within him the power and 
knowledge of a highly developed ego. 

At present, most people are not more than just conscious in the causal body: they can work only in the 
matter of the third sub-plane, i.e.,.the lowest part of the causal body, and in fact only the lowest matter 
even of that is usually in operation. When they are on the Path, the second sub-plane opens up. The 
Adept, of course, uses the whole causal body, while his consciousness is on the physical plane. These 
details will be considered fully in a later chapter. 

Passing now to more specific and detailed powers of the causal body, it will be recollected, as explained 
in the two preceding volumes of this series, that is not possible for a man to pass to another planet of our 
chain either in his astral or his mental body. In the causal body, however, when very highly developed, 
this achievement is possible, though even then by no means with the ease or the rapidity with which it 
can be done on the Buddhic plane, by those who have succeeded in raising their consciousness to that 
level. 

It appears however, that a causal body would not normally be able to move in interstellar space. In that 
space it seems that the atoms lie apart and equidistant, and this is probably their normal condition when 
undisturbed. That is what is meant by speaking of the atoms as "free". Within the atmosphere of a planet 
they are never found at all in that state, for even when they are not grouped in forms, they are at any rate 
enormously compressed by the force of attraction. 

In interplanetary space, the conditions are probably not exactly the same as in interstellar space, for 
there may be a great deal of disturbance due to cometic and meteoric matter, and also the tremendous 
attraction of the sun produces a considerable compression within the limits of this system. 

Hence the atomic matter of a man's causal body is crushed together by attraction into a definite and quite 
dense shape, even though the atoms are in no way altered in themselves, and are not grouped into 
molecules . While such a body can exist comfortably on its own atomic plane, in the neighbourhood of a 
planet, where the atomic matter is compressed, it would not be able to move or function in far-away 
space where the atoms are "free" and uncompressed. 

The power of magnification belongs to the causal body, and is associated with the brow chakram, the 
force-centre between the eyebrows. From the central portion of this chakram what may be called a tiny 
microscope is projected, having for its lens only one atom. In this way an organ is produced, 
commensurate in size with the minute objects, to be observed. The atom employed may be either 
physical, astral or mental, but, whichever it is, it needs a special preparation. All its spirillae must be 
opened up, so that it is just as it will be in the seventh round of our chain of worlds. 

If an atom of a level lower than the causal be used as an eyepiece, a system, of reflecting counterparts 

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must be introduced. The atom can be adjusted, to any sub-plane, so that any required degree of 
magnification can be applied , in order to suit the object which is being examined. A further extension of 
the same power enables the operator to focus his own consciousness in the lens through which he is 
looking, and then to project it to distant points. 

The same power, by a different arrangement, can be used for diminishing purposes, when one wishes to 
view as a whole something far too large to be taken in at once by ordinary vision. 

The sight of the causal body enables one to foresee the future to some extent. Even with physical 
senses, one may sometimes foretell certain things. Thus, for example, if we see a man leading a life of 
debauchery, we may safely predict that, unless he changes, he will presently lose health and fortune. 
What we cannot tell, by physical means, is whether the man will change or not. 

But a man who has the sight of the causal body could often tell this, because to him the reserve forces of 
the other would be visible. He could see what the ego thought of it all, and whether he was strong 
enough to interfere. No merely physical prediction is certain, because so many of the causes which 
influence life, cannot be seen on this lower plane. But, when the consciousness is raised to higher 
planes, we can see more of the causes, and so can come nearer to calculating the effects. 

It is, of course, easier to foresee the future of an undeveloped man than of one more advanced. For the 
ordinary man has little will-power; karma assigns him certain surroundings, and he is the creature of 
those surroundings; he accepts fate marked out for him, because he does not know that he can alter it. 

A more developed man, however, takes hold of his destiny, and moulds it;he makes his future what he 
wills it to be, counteracting the karma of the past by setting fresh forces in motion. Hence his future is not 
so easily predictable . But no doubt even in this case an Adept, who could see the latent will , could also 
calculate how he would use it. 

Students of The Mental Body will recollect that there is there given a description of the Akashic Records, 
or the Memory of Nature, as it is sometimes called. In reading these Records, the work is done through 
the causal body, the mental body vibrating only in response to the activity of the causal body. For that 
reason, no satisfactory or reliable reading of the Records can be done without definite development of 
the causal body. 

C.W. Leadbeater describes an interesting and unusual case where, through, reckless mental overwork, a 
man so aroused the faculties of his causal body that he was able, spasmodically, to read the Records 
with great clarity of detail. In addition, he was able to exercise the power of magnification, to some extent, 
particularly in regard to perfumes. The result, which is characteristic of this faculty, was a roughening of a 
smell, the smell losing its smoothness, and becoming like woollen cloth, so to say,or a basin of sand. The 
reason for this is that the faculty of magnification, which belong to the causal body, causes tiny physical 
particles which arouse in us the sense of smell to become separately appreciable, like the grains on 
sandpaper, and so the sense of roughness is produced. 
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Needless to say, this method of arousing the powers of the causal body by overwork is strongly to be 
deprecated, as it is far more likely to result in breakdown of the brain or nervous system than, as 
happened in this rare instance, to arouse causal faculties. 

If a man raises his consciousness to the highest subdivision of his causal body, and focusses it 
exclusively in the atomic matter of the mental plane, he has before him three possibilities of moving his 
consciousness, which correspond to some extent with the three dimensions of space. 

Obviously [1] a way is open to him to move it downwards into the second sub-plane of the mental, or 
upward into the lowest sub-plane of the Buddhic provided of course that he has developed his Buddhic 
body sufficiently to be able to utilise it as a vehicle. 

[2] A second line of movement is the short cut from the atomic subdivision of one plane to the 
corresponding atomic subdivision of the planes above or below, without touching any of the intermediate 
sub-planes. 
[3] A third possibility is not so much a movement along another line, at right angles to both of these 
others, but rather a possibility to looking up such a line, the line that joins the ego and the Monad, much 
as a man at the bottom of a well might look up at a star in the sky above him. 
For there is a direct line of communication between the atomic sub-plane of the mental in this lowest 
cosmic plane and the corresponding atomic mental in the cosmic mental plane. Although we are as yet 
infinitely far from being able to climb upwards by that line, yet C.W.Leadbeater states that once at least 
the experience came of being able to look up it for a moment. What is seen, he says, it is hopeless to try 
to describe, for no human words can give the least idea of it. But at least this much emerges, with a 
certitude that can never be shaken, that what we have hitherto supposed to be our consciousness, our 
intellect, is simply not ours at all, but His. Not even a reflection of His, but literally and truly a part of His 
consciousness, a part of His intellect. Some little help in understanding this , may be derived from the 
knowledge that the human ego itself is a manifestation of the Third Outpouring which comes from His 
First Aspect, the eternal and all-loving Father. 

The growth and development of the causal body is greatly assisted by the work of the Masters, for they 
deal more with egos in their causal bodies than with the lower vehicles of men. They devote themselves 
to the pouring of spiritual influence upon men, raying out, as the sunlight radiates upon flowers, thereby 
evoking from them all that is noblest and best in them, and so promoting their growth. Many people are 
sometimes conscious of helpful influences of this description, but are quite unable to trace them to their 
source. This work will be explained somewhat more fully in a later chapter. 

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CHAPTER XIX 


LIFE AFTER DEATH : THE FIFTH HEAVEN 

In The Astral Body and The Mental Body we have dealt with the life of a man after death on the astral 
plane, and also on the lower mental plane, in his mental body, in the First, Second, Third and Fourth 
Heaven-worlds, on the Seventh, Sixth, Fifth and Fourth Sub-planes respectively. We now have to 
describe the life after death in the causal body, on the three higher levels of the mental plane. 

The distinction between the two great divisions of the mental plane - the lower or rupa [form] and the 
higher or arupa [formless] ----is very marked : so different, indeed, are the two worlds, that different 
vehicles of consciousness are necessary for functioning in them. 

In The Mental Body, pp. 202-204, the general rationale and purpose of the life in devachan has already 
been explained, and so need not be repeated here. It was also explained in that book why devachan is a 
necessity for the great majority of people. In certain exceptional cases, however, we saw that a man 
sufficiently advanced, with the permission of a very high authority, may "renounce devachan", and take a 
series of rapid incarnations, without any appreciable intervals between them. 

In the lower mental plane, matter is dominant : it is the first thing that strikes the eye; and consciousness 
shines with difficulty through the forms. But in the higher planes life is the most prominent thing, and 
forms are there only for its purposes. The difficulty in the lower planes is to give the life expression in the 
forms : in the higher , it is the reverse - to hold and give form to the flood of life. It is only above the 
dividing line between the lower and higher mental planes that the light of consciousness is subject to no 
wind, and shines with its own power. The symbol of a spiritual fire is very fitting for consciousness at 
those levels, as distinguished from the lower planes, where the symbol of fire burning fuel is more 
appropriate. 

In the arupa levels, matter is subordinated to life, altering at every moment. An entity changes form with 
every change of thought. Matter is an instrument of his life and is no expression of himself. The form is 
made momentarily, and it changes with every change of his life. This is true not only of the arupa levels, 
of manas, but also in a subtle way of the plane of Buddhi, and it is true also of the spiritual ego. 

Glorious as has been the life in the heaven-worlds of the lower mental plane it eventually comes to an 
end. The mental body in its turn drops away, as have done the other bodies, and the man's life in his 
causal body begins. All through the heaven-life, the personality of the last physical life is distinctly 
preserved, and it is only when the consciousness is finally withdrawn into the causal body that this feeling 
of personality is merged in the individuality, and the man for the first time since his descent into 
incarnation realises himself as the true and comparatively permanent ego. 

In the causal body the man needs no "windows"---which as the student will recollect, were formed by his 
own thoughts in the lower heavens - for this, the causal plane, is his true home, and all his walls have 
fallen away. 

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The majority of men have as yet very little consciousness at this height; they rest dreamily unobservant 
and scarcely awake. Such vision, however, as they have is true, however limited it may be for lack of 
development. 

The higher heavenworld life plays a very small part in the life of the ordinary man, for in his case the 
ego is not sufficiently developed to be awake in the causal body. Backward egos, in fact, never 
consciously attain the heaven-world at all, while in a still larger number obtain only a comparatively slight 
touch of the lower sub-planes. 

But in the case of a man who is spiritually developed, his life, as an ego in his own world, is glorious and 
fully satisfying. 

Nevertheless, consciously or unconsciously, every human being must touch the higher levels of the 
mental plane, before reincarnation can take place. As his evolution proceeds, this touch, of course 
becomes more and more definite and real to him. Not only is he more conscious there as he progresses, 
but the period he passes in that world of reality becomes longer, for his consciousness is slowly but 
steadily rising through the different planes of the system. 

The time spent in the higher mental world may vary, according to the stage of development, from two or 
three days of unconsciousness, in the case of an ordinary undeveloped man, to a long period of years of 
conscious and glorious life, in the case of exceptionally advanced people. 

The length of time spent in the heaven-worlds between incarnations is dependent upon three principal 
factors: [1] the class to which an ego belongs; [2] the mode in which he attained individualisation; and [3] 
the length and nature of his last life. As this matter has been treated in detail in The Mental Body, 
Chapter XXI, it is unnecessary to repeat here what was said there. 

Even when we have fully realised how small a part of each life-cycle is spent on the physical plane, in 
order fairly to estimate its true proportion to the whole, we must also bear thoroughly in mind the far 
greater reality of the life in the higher worlds. This is a point which it is impossible to emphasise too 
strongly, for the vast majority of people are as yet so entirely under the dominion, of their physical 
senses, that the unrealities of the lower world seem to them the only reality, whilst the nearer anything 
approaches to true reality, the more unreal and incomprehensible it appears to them. 

For reasons which are sufficiently comprehensible, the astral world has been called the world of illusion: 
but it is nevertheless at least one step nearer to reality : far indeed as is the astral sight from the clear, 
all-embracing vision of the man on his own plane, it is as least keener and more reliable than physical 
sense.And as is the astral to the physical, so is the mental to the astral, except that the proportion is 
raised to a higher power. Hence not only is the time spent on these higher planes far longer than the 
physical life, but every moment of it may, if properly used, be enormously more fruitful than the same 
amount of time on the physical plane could possibly be. 

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As evolution proceeds, the principle governing the life after death is that life on the lower levels, both of 
the astral and the mental planes, gradually shortens, while the higher life becomes steadily longer and 
fuller. Eventually the time arrives when the consciousness is unified, i.e., when the higher and the lower 
selves are indissolubly united, and the man is no longer capable of wrapping himself up in his own cloud 
of though, and mistaking the little that he can see through for the whole of the great heaven-world around 
him; then he realises the possibilities of his life, and so for the first time truly begins to live. But, by the 
time, that he attains these heights, he will already have entered upon the Path,and taken his future 
progress definitely into his own hands. 

It is only when the consciousness has withdrawn from the lower bodies, and is once more centred in the 
ego, that the final result of the incarnation just concluded is known. Then it is seen what new qualities he 
has acquired in that particular little cycle of his evolution. At that time also, a glimpse of the life as a 
whole is obtained; the ego has for a moment a flash of clearer consciousness, in which he sees the 
results of the life just completed, and something, of what will follow from it in his next birth. 

This glimpse can hardly be said to involve a knowledge of the nature of the next incarnation, except in 
the vaguest and most general sense. No doubt the main object of the coming life would be seen, and the 
specific progress which he is intended to make in it, but the vision would be chiefly valuable as a lesson 
in the karmic result of his action in the past. It offers him an opportunity, of which he takes more or less 
advantage, according to the stage of development to which he has attained. 

At first he makes little use of it, since he is but very dimly conscious, and very poorly fitted to apprehend 
facts, and their varied interrelations; but gradually his power to appreciate what he sees increases,and 
later comes the ability to remember such flashes at the end of previous lives, and to compare them , and 
so to estimate the progress which he is making along the road which he has to traverse: in addition, he 
will devote some time to his plans for the life which lies before him. His consciousness gradually 
increases, until he comes to have an appreciable life on the higher levels of the mental plane, each time 
that he touches them. 

THE FIFTH HEAVEN : THE THIRD SUB-PLANE 

This is, of course, the lowest of the arupa or formless mental sub-planes; it is also the most populous of 
all the regions with which we are acquainted, because here are present almost all the sixty thousand 
million souls who are said to be engaged in the present human evolution -- all, in fact, except the 
comparatively small number who are capable of functioning on the second and first sub-planes. 

As we have already seen, each soul is represented by an ovoid form, which at first is a mere colourless 
film, but which later, as the ego develops, begins to show a shimmering iridescence like a soap-bubble, 
colours playing over its surface like the changing hues made by sunlight on the spray of a waterfall. 

Those who are connected with a physical body are distinguishable from those in the disembodied state 
by a difference in types of vibrations set up on the surface of their causal bodies, and it is therefore easy, 
on this plane, to see at a glance whether an individual is or is not in incarnation at the time. 

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The immense majority, whether in or out of the body, are but dreamily semiconscious, though few are 
now in the condition of mere colourless films. Those who are fully awake are marked and brilliant 
exceptions, standing out amid the less radiant crowds like stars of the first magnitude. Between these 
and the least developed are ranged every variety of size and beauty, each thus representing the exact 
stage of evolution at which he has arrived. 

The majority are not yet sufficiently definite, even in such consciousness as they possess, to understand 
the purpose of the laws of the evolution in which they are engaged. They seek incarnation in obedience 
to the impulse of the Cosmic Will, and also to Tanha, the blind thirst for manifested life, the desire to find 
some region in which they can feel and be conscious of living. In the earlier stages, such entities cannot 
feel the intensely rapid and piercing, vibrations of the highly refined matter of their own plane; the strong 
and coarse, but comparatively slow, movements of the heavier matter of the physical plane are the only 
ones that can evoke any response from them. Hence it is only on the physical plane that they feel 
themselves to be alive at all, and this explains their strong craving for rebirth into earth-life. 

Thus for a time their desire agrees exactly with the law of evolution. They can develop only by means of 
those impacts from without, to which they are gradually, aroused to respond, and in this early stage they 
can receive them only in earth life. By slow degrees their power of response increases, and is awakened, 
first to the higher and finer physical vibrations, and still more slowly to those of the astral plane. Next, 
their astral bodies, which until now have been merely bridges to convey sensations to the ego, gradually 
become definite vehicles which they can use, and their consciousness begins to be centred rather in their 
emotions, than in the mere physical sensation. 

At a later stage, but always by the same process of learning to respond to impacts from without, the egos 
learn to centre their consciousness in the mental body, to live in and according to the mental images 
which they have formed for themselves, and so to govern the emotions with their mind. 

Yet further along the long road of evolution, the centre moves up to the causal body, and the egos realise 
their true life. When that stage is reached, however, they will be found upon a higher sub-plane than this 
[the third] and the lower earthly existence will be no longer necessary for them. But for the present, we 
are dealing with the less evolved majority, who still put forth, as groping, waving tentacles into the ocean 
of existence, the personalities which are themselves on the lower planes of life. But they are as yet in no 
sense aware that these personalities are the means whereby they are to be nourished and to grow. They 
see nothing of their past or future, not being yet conscious on their own plane. Nevertheless, as they are 
slowly drawing in experience, and assimilating it, there develops a sense that certain things are good to 
do, and others bad, and that expresses itself imperfectly in the connected, personality as the beginning of 
a conscience, a feeling of right and wrong. Gradually, as they evolve, the sense more and more clearly 
formulates itself in the lower nature, and becomes a less inefficient guide to conduct. 

By means of the opportunities given by the flash of consciousness, to which we have previously referred, 
the most advanced egos of this sub-plane develop to a point at which they are engaged in studying their 
past, tracing out the causes set going in it, and learning much from retrospection, so that the impulses 
sent downwards become clearer and more definite, and translate themselves, in the lower 
consciousness, as firm convictions and imperative intuitions. 

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It should be unnecessary to point out that the thought images of the of the rupa or form levels are not 
carried into the higher heaven world. All illusion now is past, and each ego knows his real kindred, sees 
them, and is seen, in his own royal nature, as the true immortal man that passes on from life to life, with 
all the ties intact that are knit to his real being. 

On this third sub-plane are also to be found the causal bodies of the comparatively few members of the 
animal kingdom who are individualised. Strictly speaking, as we have previously seen, these are not 
animals any longer. They are practically the only examples now to be seen of the quite primitive causal 
body, undeveloped in size, and as yet coloured only very faintly by the first vibrations of newly born 
qualities. 

When the individualised animal retires into his causal body, to await the turn of the wheel of evolution, 
which shall give him an opportunity of a primitive human incarnation, he seems to lose almost all 
consciousness of outer things, and to spend the time in a sort of delightful trance of the deepest peace 
and contentment. Even then, interior development of some sort is surely taking place, though its nature is 
difficult for us to comprehend. In any event, he is enjoying the highest bliss of which, at his level, he is 
capable. 

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CHAPTER XX 


THE SIXTH HEAVEN : SECOND SUB-PLANE 

From the densely thronged Fifth Heaven, we pass now into the more thinly populated world, as out of a 
great city into a peaceful countryside. For, at the present stage of human evolution, only a small minority 
of individuals have risen to this loftier level, where even the least advanced is definitely self-conscious, 
and also conscious of his surroundings. 

He is able, at least to some extent, to review the past through which he has come, and is aware of the 
purpose and method of evolution. He knows that he is engaged in a work of self-development, and 
recognises the stages of physical and post-mortem life, through which he passes in his lower vehicles. 

The personality, with which he is connected, is seen by him as part of himself, and endeavours to guide 
it, using his knowledge of the past as a store of experience from which he formulates principles of 
conduct, clear and immutable convictions of right and wrong. These he sends down into the lower mind, 
super-intending and directing its activities. 

In the earlier part of his life on this sub-plane, he may continually fail to make the lower mind understand 
logically the foundations of the principles he impresses upon it: yet, nevertheless, he succeeds in making 
the impression, so that such abstract ideas as truth, justice and honour, become unchallenged, and ruling 
conceptions in the lower mental life. 

So firmly are such principles wrought into the very fibres of his being that, no matter what may be strain 
of circumstance or the torment of temptation, to act against them becomes an impossibility. For these 
principles are the life of the ego. 

While however, he thus succeeds in guiding his lower vehicle, his knowledge of that vehicle and its 
doings is often far from precise and clear. He sees the lower planes but dimly, understanding their 
principles rather than their details and part of his evolution on this sub-plane consists in coming more and 
more consciously into direct touch with the personality, which so imperfectly represents him below. 

Only such persons as are deliberately aiming at spiritual growth live on this sub-plane, and they have, in 
consequence, become largely receptive of influences from the planes above them. The communication 
grows and enlarges, and a fuller flood pours through. Under this influence, the thought takes on a 
singularly clear and piercing quality, even in the less developed: the effect shows itself in the lower mind 
as a tendency to philosophic and abstract thinking. 

In the more highly evolved, the vision is far-reaching: it ranges with clear insight over the past, 
recognising the causes set up, their working out, and what remains of their effects still unexhausted. 

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Egos living on this plane, have wide opportunities for growth when freed from the physical body, for here 
they may receive instruction from more advanced entities, coming into direct touch with their teachers. 
No longer by thought pictures, but by a flashing luminousness impossible to describe, the very essence 
of the idea flies like a star from one ego to another, its correlations expressing themselves as light waves 
pouring out from the central star, and needing no separate enunciation. A thought here is like a light 
placed, in a room: it shows all things round it, but requires no words to describe, them. 

In this, the Sixth Heaven, a man sees also the vast treasures of the Divine Mind in creative activity, and 
can study the archetypes of all the forms that are being gradually evolved in the lower worlds. He may 
unravel the problems, connected with the working out of those archetypes, the partial good that seems 
as evil to the limited vision of men encased in flesh. In the wider outlook of this level, phenomena 
assume their due relative proportions, and a man sees the justification of the divine ways, so far as they 
are concerned with the evolution of the lower worlds. 

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CHAPTER XXI 


THE SEVENTH HEAVEN : FIRST SUB-PLANE 

This most glorious level of the heaven-world, has but few denizens as yet from our humanity, for on its 
heights dwell none but the Masters of Wisdom and Compassion, and Their Initiated pupils. 

In one of the earlier letters, received from a Master, it was stated that to comprehend the condition of the 
First and Second Elemental Kingdoms. i.e.,those on the causal and lower mental planes - was 
impossible except to an Initiate: hence we cannot expect success in attempting to describe them on the 
physical plane. 

Of the beauty of form, and colour, and sound, on the causal plane, no words can speak, for mortal 
language has no terms in which those radiant splendours may find expression. 

In touching the seventh heaven, we come in contact for the first time with a plane which is cosmic in its 
extent: for this, the atomic part of our mental plane, is the lowest sub-plane of the mental body of the 
Planetary Logos. 

On this level, therefore,may be met many an entity which mere human language has no words to portray. 
For our present purposes, however, it will be best to put aside altogether those vast hosts of beings 
whose range is cosmic, and confine ourselves strictly to the inhabitants peculiar to the mental plane of 
our Chain of Worlds. 

Those who are on this sub-plane have accomplished the mental evolution, so that in them the higher 
shines out ever through the lower. From their eyes the illusion-veil of personality has been lifted, and they 
know and realise that they are not the lower nature, but use it only as a vehicle of experience. 

In the less evolved of them, it may yet have power to shackle and to hamper, but they can never fall into 
the blunder of confusing the vehicle with the self behind it. From this they are saved, because they carry 
their consciousness not only from day to day, but from one incarnation to another,so that past lives are 
not so much looked back upon, as always present in the consciousness, the man feeling them as one 
life, rather than as many lives. 

On this sub-plane, the ego is conscious of the lower heaven-world, as well as of his own. If he has there 
any manifestations, as a thought form, in the heaven-life of his friends, he can make the fullest use of 
them. 

On the third sub-plane, and even in the lower part of the second, his consciousness of the sub-planes 
below him was still dim, and his action in the thought form largely instinctive and automatic. But as soon 
as he got well into the second sub-plane, his vision rapidly became clearer, and he recognised the 

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thought-forms, with pleasure, as vehicles through which he was able to express more of himself, in 
certain ways, than he could do through his personality. 

Now that the is functioning in the causal body, amidst the magnificent light and splendour of the highest 
heaven, his consciousness is instantaneously and perfectly active at any point in the lower divisions to 
which he wills to direct it, and he can, therefore, intentionally project additional energy into such a 
thought-form,when he wishes to use it for the purpose of teaching. From this highest level of the mental 
plane come down most of the influences, poured out by the Masters of Wisdom, as They work for the 
evolution of the human race, acting directly on the souls, or egos, of men, shedding upon them the 
inspiring energies which stimulate spiritual growth, which enlighten the intellect, and purify the emotions. 

From here genius receives its illumination: here all upward efforts find their guidance. As the sunrays fall 
everywhere from one centre, and each body that receives them uses them after its nature, so from the 
Elder Brothers of the race fall on all men the light and life which it is Their function to dispense. Each 
uses as much as he can assimilate, and thereby grows and evolves. Thus as everywhere else, the 
highest glory of the heaven-world is found in the glory of service, and they who have accomplished the 
mental evolution are the fountains, from which flows strength for those who are still climbing. 

On the three higher levels of the mental plane are to be found the hosts of arupa or formless devas, who 
possess no body denser than the causal. The nature of their life appears to be so essentially different 
from the life we lead as to make it impossible to describe in physical words. 

Arupa devas are connected with the guidance of the worlds, of races, of nations. 

There is also a very limited class of men, conscious on the arupa levels of the mental plane, who have 
been "sorcerers" in the past. In them the higher intellect is awakened, and with it the intellectual 
recognition of unity. They now perceive that they have been on the wrong path, that it is not possible to 
hold back the world, and prevent it from climbing on the upward arc. Being still tied by the karma they 
have made, they have to work on the wrong side that is, on the side of disintegration. But they work with 
a changed motive, and endeavour to turn their forces against those men who are in need of being 
strengthened by having to struggle against resistance in their spiritual life. This truth appears to have 
been perceived by Marie Corelli who dealt with the point in her book The Sorrows of Satan. The Satan 
there described is always glad when he is defeated: he exerts himself to oppose, but rejoices when a 
man proves himself spiritual enough to resist. 

This side of life is recognised also in the Hindu Puranas. There are cases in which a man has evolved to 
a very high point of knowledge, and then incarnates to expiate some of his past karma, in the form of an 
opponent of good, like Ravanna. By his past karma he is compelled to gather up in himself the evil forces 
of the world, in order that they may be destroyed. Other religions have the same idea in different forms. 

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CHAPTER XXII 


TRISHNA : THE CAUSE OF REINCARNATION 

We have now practically completed our study of the nature, functions, growth and development of the 
causal body. Having thus studied what we may call the form-side of the ego, it is now necessary that we 
endeavour to obtain some further understanding of the ego himself, as a conscious, functioning entity. 

In the present chapter we shall commence the study of the ego in his relation, to his personalities: this 
practically amounts to the life-side of reincarnation. The first part of our subject will be Trishna - that 
"thirst" which is the primary reason why the ego seeks reincarnation. In the next chapter we will deal 
more specifically with the formside of reincarnation. i.e. , its mechanism. 

Then we shall deal with other aspects of the attitude of the ego towards the personality. After that, we 
shall pass to a study of the life of the ego on his own plane. Finally, we must study, so far as our 
materials permit, the relation of the ego to the Monad. 

The primary and essential reason for reincarnation is the Cosmic Will, which impresses itself upon the 
ego, appearing in him as a desire for manifestation. In obedience to this, the ego copies the action of the 
Logos by pouring himself forth into the lower planes. 

More specifically, this desire is known in Samskrit as Trishna, or thirst in Pali as Tanha it is the blind thirst 
for manifested life, the desire to find some region where the ego can [1]express himself, and [2] receive 
those impressions and impacts from without which alone enable him to be conscious of living, to feel 
himself alive. 

This is not desire for life in the ordinary sense of the word, but rather for a more perfect manifestation, a 
desire to feel himself more thoroughly alive and active, a desire for that complete consciousness which 
involves the power to respond to all possible vibrations from the surroundings on every plane, so that the 
ego may attain the perfection of sympathy, i.e.., of feeling-with. 

As we shall see more fully later on, the ego on his own plane is far from being fully conscious, but what 
consciousness he has gives him a feeling of great pleasure, and arouses a kind of hunger for a fuller 
realisation of life. It is this hunger of the ego, in fact, which lies behind the world's great clamour for a 
fuller life. 

It is not an outside pressure which drives a man back into incarnation: he comes because he wants to 
come. If the ego did not want to come back, he would not return: but so long as any desire remains for 
anything that the world can give him, he will want to come back. Thus an ego is not driven, against his 
will, back to this world of troubles, but his own intense hunger for it brings him back. 

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We may take an analogy from the physical body. When food has been taken, and completely assimilated, 
the body wants more food, becomes hungry. No one has to drive the man to eat: he gets food and eats it, 
because he wants it. Similarly, so long as man is imperfect, so long as he has not assimilated, everything 
this world can give, and utilised it to the full, so that he does not want anything more from this world, so 
long he will return to rebirth. 

Trishna may be conceived as one of the many ways in which the universal law of periodicity manifests 
itself. In the Esoteric Philosophy, this law is recognised as extending to the emanation and reabsorption 
of the universe, the Night and Day of Brahma, the outbreathing and the inbreathing of the Great Breath. 

Hence Hindus have pictured the God of Desire as the impulse to manifestation. "Kama"is in the Rig 
Veda [x.129] the personification of that feeling, which leads and propels to creation. He was the first 
Movement that stirred the ONE, after its manifestation from the purely abstract Principle, to create. Desire 
first arose in It, which was the primal germ of mind; and which sages, searching with their intellect, have 
discovered to be the bond which connects Entity with Non-entity.'" [The Secret Doctrine, II. 185]. Kama 
[Desire] is essentially, the longing for active sentient existence, existence of vivid sensation, the tossing 
turbulence of passionate life. 

When spiritual Intelligence comes into contact with this thirst for sensation, its first action is to intensify it. 
As the Stanza says: "From their own essence they filled [i.e., intensified] the Kama." [Ibid. 170]. Thus 
Kama for the individual, as for Kosmos, becomes the primary cause of reincarnation, and, as Desire 
differentiates into desires, these chain down the Thinker to earth, and bring him back, time after time, to 
rebirth. The Hindu and Buddhist scriptures are, of course, filled with this statement of truth. 

Until the realisation of Brahman is reached, there must always be Trishna. When a man has assimilated 
all that he has acquired, and made it part of himself, then Trishna will arise and drive him out to seek new 
experiences. 

At first, this is a thirst for external experiences, and this is the sense in which Trishna, is usually 
employed. There is, however, another and keener thirst, well expressed in the phrase: "My soul is athirst 
for God"; yea, even for the living, God." This is the thirst of the part to find the whole to which it belongs. If 
we think of the part coming forth from, but never losing the link with, the whole, then there is always a 
certain retractive force,trying to bring the part back. The Spirit, which is divine, can find no permanent 
satisfaction outside divinity: it is this dissatisfaction, this desire to search, which is the root of Trishna, and 
which brings a man out of Devachan, or, in fact, out of any condition, until the end of the search is 
reached. 

It is quite possible for a man to obtain a certain lower kind of Moksha - a temporary liberation from 
rebirth. Thus certain of the less developed yogis in India deliberately kill out all desires belonging to this 
particular world. Realising that the world is transitory, that it is hardly worth while to take very much 
trouble to remain in it, especially if there has been much suffering or disappointment, the man reaches 
that form of vairagya [ non-attachment ] which is called technically "burning-ground vairagya"; this does 
not lead to full Liberation, but it does result in a partial liberation. 

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As one of the Upanishats states, a man is born in the world to which his desires lead him. Hence, having 
killed all desire for anything in this world, the man passes away from it, and is not reborn in it. He will then 
pass into a loka [ world ] which is not permanent, but in which he may remain for long ages. There are a 
number of such worlds, connected very often with the worship of a particular Divine form, connected with 
special kinds of meditation, and so on, and a man may pass into one of these, and remain there for a 
quite indefinite, time. In the case of those who have given themselves very largely to meditation, their 
desire is is entirely towards Objects of meditation: consequently they stay in the mental world, whither 
their own desires have led them. 

Whilst such people have taken themselves out of the troubles of this world, they will ultimately come back 
to a world, either this world, if it is still going on, or a world similar to this, where they can take up their 
evolution at the point at which it was dropped. Hence the troubles are only postponed, and it does not , 
therefore, seem to be worth while to adopt the plane described. 

It is because it is possible to "kill out " desire that occult teachers prescribe instead transmutation of 
desire. That which is killed will rise again: that which is transmuted is changed forever. A person, in a very 
imperfect condition of evolution, who kills out desire, kills at the same time all possibility of the higher, 
evolution, because he has nothing to transmute. Desire is dead for the present life, which means that all 
the higher life of the emotions and of the mind is for the time killed. 

The false vairagya is a repulsion from the lower, brought about by disappointment, trouble, or weariness 
of some kind: the true indifference to the lower things results from the desire for the higher life, and 
brings about a quite different result. 

In the Voice of The Silence it is said that the soul wants "points that draw it upwards"; by killing out desire 
a man gets rid of the taste for life only temporarily, : the taste is there latent, and will in due time revive. 

If a man, who has killed out desire in the manner described, is quite an average person, with no special 
intellectual or moral qualities, he will remain, as said, away from this world, in a condition in which he is 
quite happy, but in which he is of no particular use, either to himself or anybody else. 

If, on the other hand, the man is one who has gone a considerable way along the Path, he may have 
reached a stage of meditation in which his mental powers are of very great value. He may be able, even 
though unconsciously, to influence the world, and so help in that great stream of mental and spiritual 
energy which is drawn upon by the Masters for Their work in the world. This is the reservoir which is filled 
with spiritual energy by the Nirmanakayas [ vide The Mental Body, page 193]. 

A man of this kind, who is filled with the spirit of service, would pass to a world where he could work 
along that particular line. It would be a world about the level of the causal body. Here he would live, 
literally for ages, pouring out his stream of concentrated thought, for the helping of others, and so helping 
to supply this reservoir of spiritual power. 

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CHAPTER XXIII 
THE PERMANENT ATOMS AND THE MECHANISM OF REINCARNATION 


In this chapter we shall deal with the part played by the permanent atoms in rebirth, and also with certain 
further details of the mechanism of rebirth. 

It has already been explained, in this series of books, that after the death of the physical body, the ego 
steadily withdraws through plane after plane, until eventually he is clothed only in his causal vehicle. At 
physical death, the life web, together with prana is withdrawn into the heart, round the physical 
permanent atom. The physical permanent atom then rises along the Sushumna-nadi --- a canal running 
from the heart to the third ventricle - into the head, to the third ventricle of the brain. Then the whole of 
the life-web, collected round the permanent atom, rises slowly to the point of junction of the parietal and 
occipital sutures, and leaves the physical body - now dead. 

As the ego vacates each of his bodies, the permanent atoms of those bodies pass into a dormant 
condition , and are retained in the causal body in that quiescent state. Wile the man is in his causal body 
only, he thus has within that body the physical permanent atom, the astral permanent atom, and the 
mental permanent molecule, or unit,as it is more usually called. These three, wrapped in the buddhic life-
web, appear as a brilliant nucleus-like particle in the causal body. They are, of course, all that now 
remains to the ego of the physical, astral and mental bodies of his previous incarnation. 

These various stages are illustrated by the left-hand portion of Diagram XXV. Whilst the man is in 
possession of all his vehicles, the permanent atoms are shown with rays projecting from them, indicating 
that they are actively functioning. As each body dies, and is left behind, the permanent atom concerned 
becomes dormant, as is shown by the plain ring without rays, and retreats within the causal body. As the 
permanent atoms thus "go to sleep", the normal flow of life in the spirillae is lessened, and, during the 
whole period of repose, the flow is small and slow. In the diagram, the causal body is shown, on the 
causal level, with the three permanent particles within it, all dormant. 

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The student should realise that it is necessary for evolution that these permanent, atoms should be 
carried over, the reason being that the developed man must be master of all planes or worlds, and the 
permanent atoms form the only direct channel, imperfect though it be, between the spiritual triad, or ego, 
and the forms he is connected with. If it were conceivable that he could develop without permanent 
atoms, he might possibly become a glorious, archangel upon higher planes, but he would be entirely 
useless in these lower worlds, having cut off from himself the power of feeling and thinking. We must not, 
therefore, drop the permanent atoms: our business is to purify and develop them. 

We may note here that permanent atoms are much more evolved than are other atoms, being at the 
fullest development of seventh round atoms in men who are about to become Adepts. They are thus as 
highly developed as atoms, can possibly be, and, as we have seen, are charged with all the qualities 
which they have brought over from previous births. 

When a person reaches the level of a Buddha, it is quite impossible for him to find atoms useful to him, 
except those which have been used as permanent atoms by human beings. 

All the permanent atoms of all those who, in connection with this world, or probably even with this chain 
of worlds, have attained Adeptship and have cast them off, have been collected together and used in the 
vehicles of the Lord Gautama Buddha. As there were not quite enough of these to make the entire 
vehicle, some of the best ordinary atoms available were also employed, being galvanised into activity by 
the others. They are replaced by permanent atoms, obtained from every new Adept who takes the 
Sambhogakaya or the Dharmakaya vesture [see page 322]. This set of bodies is unique and there is no 

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material to make another set. They were used by Gautama Buddha, and afterwards preserved. 

The causal, mental and astral bodies of the Buddha were used also by the Christ, along with the physical 
body of Jesus, and by Shankaracharya, and are now again being used by the Lord Maitreya. 

Returning from this digression on permanent atoms, to the time when the life on the higher mental sub-
planes comes to an end, we perceive that Trishna i.e.,desire for further experience, reasserts itself, and 
the ego once more turns his attention outwards, stepping over the threshold of devachan into what has 
been called the plane of reincarnation, bringing with him the results, small or great, of his devachanic 
work. 

With his attention turned outwards, as said, the ego sends forth a thrill of life, which arouses the mental 
unit. The flow in the spirillae of this unit, and in the other permanent atoms in their turn, which during the 
period of repose, has been small and slow, is now increased, and the mental unit, thus stimulated, begins 
to vibrate strongly. This is shown in the diagram, on the right hand side, by a reappearance of the rays 
round the mental unit. 

The life-web begins to unfold again, and the vibrating mental unit, acting as a magnet, draws around 
itself mental matter, with vibratory powers resembling, or accordant with, its own. 

The devas of the Second Elemental Kingdom bring this material within reach of the mental unit, and, in 
the earlier stages of evolution, they also shape the matter into a loose cloud around the permanent unit: 
but, as evolution proceeds, the ego himself exercises an ever increasing influence over the shaping of 
the material. This cloud of matter which is not yet of course a vehicle, properly so-calledis indicated 
in the diagram by the dotted outline. 

When the mental body is partially formed, the life-thrill from the ego awakens the astral permanent atom, 
and a similar procedure takes place, a cloud of astral matter being drawn round the astral permanent 
atom. 

In his descent to incarnation, we thus see that the ego does not receive ready-made mental and astral 
bodies: instead, he receives material out of which these bodies will be built, in the course of the life that is 
to follow. Moreover, the matter which he receives is capable of providing him with mental and astral 
bodies, of exactly the same type as those he had at the end of his last mental and astral lives, 
respectively. 

The method whereby the ego obtains a new etheric body, into which, as into a mould, the new physical 
body is built, has been, fully described in The Etheric Double,p.67, and so need not be repeated here. 
We may add, however, that during human ante-natal life the prolongation of the Sutratma is formed, 
consisting of a single thread, which weaves a network, a shimmering web of inconceivable fineness and 
delicate beauty, with minute meshes, reminding one of the closely woven cocoon of the silkworm. 

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Within the meshes of this web the coarser particles of the bodies are built together. Thus if the bodies are 
looked at with buddhic vision, they all disappear, and in their places is seen this web of life, as it is called, 
which supports and vivifies all the bodies. 

During the ante-natal life, the thread grows out from the physical permanent atom and branches out in 
every direction, the growth continuing until the physical, body is full grown. During physical life the prana, 
or vitality, courses along the branches and meshes. 

It appears that it is usually the presence of the permanent atom which renders possible the fertilisation of 
the ovum, from which the new body is to grow. Nevertheless, when a child is stillborn, there has usually 
been no ego behind, it [and presumably, therefore, no permanent atom] , and of course no etheric 
elemental [vide The Etheric Double, p.67] . Although there are vast hosts of egos seeking incarnation, 
many of them still at so early a stage that almost any ordinary surroundings would be equally suitable for 
them, yet it does sometimes happen that, at a given time, there is no ego able to take advantage of a 
particular opportunity; in that case, though the body may be formed, to a certain extent, by the thought of 
the mother, yet, as there is no ego, it is never really alive. 

The ordinary ego is, of course, by no means in a position to choose a body for himself. The place of his 
birth is usually determined by the combined action, of three forces: these are: [1] the law of evolution, 
which causes an ego to be born under conditions which will give him an opportunity of developing exactly 
those qualities, of which he stands most in need; [2] the law of karma. The ego may not have deserved 
the best possible opportunity, and so he has to put up with the second or third best. He may not even 
have deserved any great opportunity at all, and so a tumultuous life of small progress may be his fate. 
We shall return a little later to this question, of the karma of an ego; [3] the force of any personal ties of 
love or hate that the ego may have previously formed. Sometimes a man may be drawn into a position, 
which he cannot be said to have deserved in any other way than by the strong personal love, which he 
felt for some one higher in evolution than himself. 

A more advanced man, who is already on the Path, may be able to exercise a certain amount of choice 
as to the country and family of his birth. But such a man would be the first to put aside entirely any 
personal wish in the matter, and resign himself wholly into the hands of the eternal law,confident that 
what ever it brings to him must be far better for him than any selection of his own. 

Parents cannot choose the ego who shall inhabit the body to which they give birth, but by so living as to 
offer an unusually good opportunity for the progress of an advanced ego, they can make it exceedingly 
probable that such an ego will come to them. 

We have seen that as the ego descends to a fresh incarnation, he has to take up the burden of his past, 
much of which has been stored as vibratory tendencies in his permanent atoms. These germs or seeds 
are known to Buddhists as Skandhas, a convenient word for which there seems to be as yet no exact 
equivalent in English. They consist of material qualities, sensations, abstract ideas, tendencies of mind, 
mental powers, the pure aroma of all these having been built into the causal body, the remainder being 
stored, as stated, in the permanent atoms and mental unit. 

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H.P. Blavatsky, in her vivid, forceful and inimitable language, gives the following, description of the ego 
coming to rebirth., and being met by his Skandhas : "Karma , with its arm of Skandhas, waits at the 
threshold of Devachan, whence the Ego re-emerges to assume a new incarnation. It is at this moment 
that the future destiny of the now-rested Ego trembles in the scales of just retribution, as it now falls once 
again under the sway of active Karmic Law. It is in this rebirth. which is ready for it, a rebirth selected and 
prepared by this mysterious, inexorable, but in the equity and wisdom of its decrees, infallible LAW, that 
the sins of the previous life of the Ego are punished. Only it is into no imaginary Hell, with theatrical 
flames and ridiculous tailed and horned devils, that the Ego is cast, but verily on to this earth, the plane 
and region of his sins, where he will have to atone for every bad thought and deed. As he has sown, so 
will he reap. Reincarnation will gather around him all those other Egos who have suffered, whether 
directly or indirectly, at the hands, or even through the unconscious instrumentality, of the past 
personality. They will be thrown by Nemesis in the way of the new man, concealing the old Eternal Ego 
The new personality is no better than a fresh suit of clothes with its specific characteristics colour, form 
and qualities: but the real man who wears it is the same culprit as of old". [The Key To Theosophy, pp. 
141-2]. 
Hence it is the law of Karma which guides the man unerringly towards the race and nation herein are to 
be found the general characteristics that will produce a body and provide a social environment fitted for 
the manifestation of the general character, built up by the Ego in previous earth-lives, and for reaping of 
the harvest he has sown. 

Karma thus traces the line, which forms the Ego's path to the new incarnation, this Karma being the 
collectivity of causes set going by the Ego himself. 

In considering this play of karmic forces, however, there is one factor to which due weight should be 
given viz., the ready acceptance by the ego, in his clear-sighted vision, of conditions for his personality 
for other than those of the personality might be willing to choose for itself. The schooling of experience is 
not always pleasant, and, to the limited knowledge of the personality, there must be much of earth 
experiencewhich sems needlessly painful unjust and useless. But the Ego, ere he plunges into the "Lethe 
of the body-" sees the causes which result in the conditions of the incarnation, on which he is to enter, 
and the opportunities which will be afforded for growth: hence it is easy to see how lightly will weigh in 
the balance all passing griefs and pains trivial, to that piercing, farseeing gaze, the joys and woes of 
earth. 

For what is each life but a step in the "Perpetual progress for each incarnating, Ego, or divine soul, in an 
evolution from the outward to the inward, from the material to the Spiritual, arriving at the end of each 
stage of absolute unity with the Divine Principle. From strength to strength, from the beauty and 
perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of 
fresh knowledge and power in each cycle, such is the destiny of every Ego". [Key To Theosophy, p.155]. 

And as Annie Besant graphically puts it, "with such a destiny, what boots the passing suffering of a 
moment, or even the anguish of a darkened life?" 

Continuing with our brief examination of the question of the karma of an ego, it is possible to see the 

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great mass of the accumulated karma - know as the sanchita or piled-up karmahovering over the ego. 
Usually it is not a pleasant sight, because, by the nature of things, it contains more evil than good. The 
reason for this is as follows. 

In the earlier stages of their development most men have, through ignorance, done may things that they 
should not have done, and consequently have laid up for themselves, as a physical result, a good deal of 
suffering on the physical plane. The average civilised man, on the other hand, is trying to do good rather 
than harm, and therefore, on the whole, is likely to be making more good karma than bad. But by no 
means all of the good karma goes into the accumulated mass and so we get the impression in that mass 
of a preponderanceof evil over good. 

This again needs further explanation. The natural result of good thoughts, or good actions, is to improve 
the man himself, to improve the quality of his vehicles, to bring out in him qualities of courage, affection, 
devotion, and so forth. These effects thus show themselves in the man himself, and in his vehicles, but 
not in the mass of piled-up karma which is waiting for him. 

If, however, he performs a good action, with the thought of its reward in his mind, then good karma for 
that action will come to him, and it will be stored up, with the rest of the accumulation, until such time as it 
can be brought forward, and materialised into activity. 

Such good karma naturally binds the man to earth just as effectually as evil karma: consequently, the 
man who is aiming at real progress learns to do all actions entirely without thought of self, or of the result 
of his action. This is not to say that any man can avoid the result of his actions, be they good or bad: but 
he can change the character of the result. If he forgets himself entirely, and does good actions out of the 
fulness of his heart, then the whole force of the result is spent in the building of his own character,and 
nothing of it remains to bind him to the lower planes. The fact is that in each case the man gets what he 
wants: in the words of the Jesus: "Verily I say unto you, they have their reward". 

An ego may sometimes choose whether he will take certain karma in the present life, though often the 
brain consciousness may know nothing of the choice: the very adverse circumstances, at which a man is 
grumbling, may thus be exactly what he has deliberately chosen for himself, in order to forward his 
evolution. 

A pupil of a Master may often dominate and largely change his karma, setting in motion new forces in 
many directions, which naturally modify the working out of the old ones. 

All of us have more or less of evil karma behind us, and, until that is disposed of it will be a perpetual 
hindrance to us in our higher work. Hence one of the earliest steps, in the direction of serious progress, is 
to work out whatever of this evil still remains to us.This results in the Agents of Karma giving us the 
opportunity of paying off more of this debt, in order that the way may be cleared for our future work; this, 
of course, may, and often does, involve a considerable increase of suffering in various directions. 

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The portion of karma selected for discharge in a particular life is known as "ripe", or prarabda karma. 
With this in view , the mental, astral and physical bodies are constructed for a particular length of life. 
That is one reason why suicide is such a grievous mistake: it constitutes a direct refusal to work out the 
karma, selected for that particular incarnation, and merely postpones the trouble, as well as generating 
new karma of an unpleasant nature. 

Another reason against suicide is that each incarnation costs the ego no inconsiderable trouble in its 
preparation, and also in the wearisome period of early childhood, during which he is gradually, and with 
much effort, gaining some control over his new vehicles. It is obviously, therefore, alike his duty, and his 
interest, to make the most of his vehicles, and to preserve them as carefully as possible. Certainly he 
ought by no means to yield them up, until the Great Law compels him to do so, except at the bidding of 
some higher and overmastering duty from outside, such as the duty of a soldier to his country. 

The selection of "ripe"karma for a particular incarnation is,of course,a highly complicated process: it has 
for example, to be sufficiently congruous to be worked out at a particular age of the world, in a particular 
family, a particular environment of people and circumstances. 

As a man's will is free, it may happen that the karma selected for him, for particular life, is worked through 
sooner than the Administrators of Karma had expected, if one may put it that way. In such a case, They 
give him more, that being the explanation of the otherwise perplexing statement that "Whom the Lord 
loveth He Chasteneth". 

The parabda karma of an individual divides itself into two parts. That which is to express itself in the 
physical body is made by the Devarajas into the elemental which builds the body, as described in the 
Etheric Double, Chapter XV. 

The other far larger block, which is to indicate his fate through life, the good or evil fortune which is to 
come to him, is made into another thoughtform which does not descend. Hovering over the embryo, it 
remains upon the mental plane. From that level it broods over the man, and takes or makes 
opportunities, to discharge itself by sections, sending down from itself a flash like lightening to strike, or a 
finger to touch, sometimes far down on the physical plane,sometimes a sort of extension which reaches 
only the astral plane, and sometimes what we may call a horizontal flash or finger upon the mental plane. 

This thought-form goes on discharging itself until it is quite empty, and then returns to the matter of the 
plane. The man can of course, modify its action by the new karma which he is constantly making. The 
ordinary man has usually scarcely will enough to create any strong new causes, and so the elemental 
empties itself of its contents according to what may be described as its original programme, taking 
advantage of convenient astrological periods and surrounding circumstances, which make its work easier 
or more effective. And so the horoscope of the man may work out with considerable exactitude. 

But if the man be sufficiently developed to possess a strong will, the elemental's action is likely to be 
much modified, and the life will by no means follow the lines laid down in the horoscope. 

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Sometimes the modifications introduced are such that the elemental is unable fully to discharge itself 
before the time of the man's death. In that case, whatever is left of it is again absorbed into the great 
mass of the sanchita or accumulated karma, and out of that another and more or less similar elemental is 
made, ready for the next physical life. 

The time and place of the physical birth are determined by the "temperament", sometimes called the 
"colour" or the "keynote" of the person, this again being determined, to some extent, by the permanent 
atom. The physical body must be born into the world, at a time when the physical planetary influences 
are suitable to the "temperament": hence it is born "under" its astrological "Star". Needless to say, it is not 
the Star that imposes the temperament, but the temperament that fixes the epoch of birth under that Star. 
Hence arise the correspondences between Stars and characters, and the usefulness, for educational 
purposes, of a skilfully drawn horoscope, as a guide to the personal temperament of the child. 

It seems probable that, in the majority of cases, the exact time and manner of a man's death are not 
decided before or at his birth. Astrologers often assert that they cannot foretell the death of a subject, 
though they can calculate that, at a certain time, malefic influences will be strong, so that the man may 
die then: if, however, he does not die then, his life will continue, until a certain other occasion, when evil 
aspects again threaten him, and so on. 

It is likely that these uncertainties represent points, which are left open for later decision, depending 
largely upon the modifications introduced by the action of the man, during his life, and by the use which 
he makes of his opportunities. 

In any event, we should avoid the error of attaching an exaggerated importance to the time and manner 
of death. We may be assured that Those, who are in charge of such matters, possess a much truer 
appreciation of relative values, and have regard to the progress of the ego concerned, as the one matter 
of importance. 

Whilst we are dealing with the subject of death, it may be mentioned that the fundamental objection to 
killing is that it interferes with the course of evolution. To kill a man is to cut him off from the opportunity 
which he would otherwise have had in that body. He will, of course, have another body later on, but he 
has been delayed, and additional trouble has been given to the agents of karma in finding another place 
for his evolution. 

It is obviously much more serious to kill a man than an animal, because the man has to develop an 
entirely new personality, whereas the animal goes back to the group-soul, from which another incarnation 
is a comparatively easy matter, but even this lesser amount of karma should not be generated 
thoughtlessly or needlessly. 

To an advanced Ego, all the earlier stages of childhood are exceedingly wearisome. Sometimes a really 
advanced person avoids all this, by asking some one else to give him an adult body, a sacrifice which 
any of his disciples would always be delighted to make for him. 

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This method, however, also has its drawbacks. Every body has its own little peculiarities and habits, 
which cannot readily be changed, so that it must to some extent be a misfit to another ego. In the case 
under consideration, the man would have retained his old mental and astral bodies, which are, of course 
counterparts of his previous physical body. To adapt these to the new physical body, grown by some one 
else, may obviously often be a very difficult business. Further, if the new physical body be a baby, this 
adaptation can be done gradually, but, if it is an adult body, it has to be done immediately, which means 
an amount of strain that is distinctly unpleasant. 

In The Etheric Double, p. 67, it was explained how the new physical body is gradually built into the mould 
provided by the etheric double, this etheric double being built in advance for the incoming ego by an 
elemental, which is a joint thought-form of the four Devarajas. 

This elemental takes charge of the body from the first, but, some time before the physical birth takes 
place, the ego also comes into contact with his future habitation, and from that time onwards the two 
forces are working side by side. Sometimes the characteristics, which the elemental is directed to 
impose, are but few in number and consequently it is able to retire at a comparatively early age, and to 
leave the ego in full control of the body. In other cases, where the limitations are of such a character that 
a good deal of time is necessary for their development, it may retain its position until the body is seven 
years old. 

In the majority of cases, however, the actual work done by the ego, upon the new vehicles, up to the 
point at which the elemental withdraws, is inconsiderable. He is certainly in connection with the body, but 
generally pays little attention to it, preferring to wait until it has reached a stage where it is more 
responsive to his efforts. 

During the embryonic period, whilst the physical body is being built, out of the substance of the mother, 
the ego broods over the mother, but can do little towards the shaping of the body. The embryo is 
unconscious of its future, dimly conscious only of the flow of maternal life, impressed by maternal hopes 
and fears, thoughts and desires. Nothing from the ego can affect it, save a feeble influence coming 
through the physical permanent atom, and it does not share, because it cannot answer to, the wide-
reaching thoughts ,the aspiring emotions of the ego, as expressed by him in his causal body. 

During the years whilst the ego is slowly coming into full touch with the new vehicles, he is, on his own 
plane, carrying on his own wider, richer life. His touch with the new physical body is manifested as the 
growth of the brain consciousness. 

Egos differ greatly in the interest which they take in their physical vehicles: Some hover over them 
anxiously from the first, and take a good deal of trouble about them, while others are almost entirely 
careless with regard to the whole matter. 

The case of the Adept is very different. As there is no evil karma to be worked, out, no artificial elemental 
is at work, and the ego himself is in sole charge of the development of the body from the beginning, 
finding himself limited only be heredity. 

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This enables a far more refined and delicate instrument to be produced: but it also involves more trouble 
for the ego, and engages for some years a considerable, amount of his time end energy. Consequently, 
for this, and no doubt for other reasons also, an Adept does not wish to repeat the process more often, 
than is strictly necessary, and He therefore makes His physical body last as long as possible. 

Whilst our bodies grow old and die, for various reasons, from inherited weakness, disease, accident, self-
indulgence, worry and overwork, in the case of the Adept none of these causes are present, though we 
must, of course, remember that His body is fit for work, and capable of endurance, immeasurably beyond 
those of ordinary men. 

In the case of the ordinary man, there seems to be but little continuity of personal appearance life after 
life, though cases of strong similarity have been found. As the physical body is to some extent an 
expression of the ego, and the ego remains the same, there must be some cases where it expresses 
itself in similar forms. But as a rule, racial, family and other characteristics over-ride this tendency. 

When an individual is so advanced that the personality and ego are unified, the personality tends to have 
impressed upon it the characteristics of the glorified form in the causal body, which, of course is relatively 
permanent. 

When the man is an Adept, all His karma is worked out ; the physical body is the nearest possible 
presentment of that glorified form. The Masters therefore will remain recognisable through any number of 
incarnations, so that one would not expect to see much difference in Their bodies, even though They 
might be of another race. 

Prototypes of what bodies are to be like in the seventh Race have been seen, and they are described as 
transcendently beautiful. 

Emphasis has often been laid on the period of seven years, in connection with the coming down of the 
ego to take full possession of the physical body. For this there is a physical reason. In the human 
embryo, there is a certain set of cells which do not, like other cells, go through the process of subdivision. 
This set of cells works its way up to the upper part of the embryo, but does not sub-divide: when the child 
is born, they are still separate and remain separate for a considerable period in the postnatal life. 
Changes, however, do occur within the cells, and they send out branches. These branches, after a time, 
meet the intervening dividing walls being absorbed, so that the cells are completely intercommunicating: 
thus is built a channel. 

The process occupies some seven years, until a fair network is formed, becoming more and more 
complicated later on. 

Physiologists and psychologists point out that, until this complex network is made,the child cannot reason 
to any great extent,and he should not be given any mental process of complicated reasoning, which puts 
too great a strain upon him. Materialistic science affirms that, with the growth of this network, the power 

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of reasoning grows. The occultist would explain the phenomenon, by saying, that as the physical 
mechanism is perfected, the power of reasoning which already exists in the ego, is able to manifest itself. 
The ego has to wait until the brain is ready for him to come into close touch with and permeate it. 

It was stated above that during the descent of the ego to rebirth., there are drawn, round the permanent 
atoms, materials for the building of the new mental and astral bodies. If the young child is left entirely to 
himself, the automatic, action of the astral permanent atom will tend to produce for him an astral body, 
precisely similar to that which he had in the last life. There is, however, no reason whatever why all these 
materials should be used, and, if the child is wisely treated, and reasonably guided, he will be 
encouraged to develop to the fullest all the germs of good which he has brought over from his previous 
life, while the evil germs will be allowed to slumber. If that is done, these evil germs will gradually atrophy, 
and drop away from him, and the ego will unfold within himself the opposite virtues,and then he will be 
free, for all his future lives, from the evil qualities which these germs indicated. 

Parents and teachers may help him towards this desirable consummation, not so much by any definite 
facts which they teach him, as by the encouragement which they give to him, by the rational and kindly 
treatment uniformly accorded to him, and, above all, by the amount of affection lavished upon him. 

In The Astral Body and The Mental Body, in the chapters on Rebirth, we have already laid great stress on 
the immense services which may - and should be - rendered to an ego, by those who are responsible for 
his upbringing and training, so that it is unnecessary to repeat here what was said in those books. 

We may, however, add that one who, instead of arousing love and good qualities in his charges, awakens 
in them evil qualities, such as fear, deceit, and the like, is hampering the progress of the egos concerned, 
and thus doing them serious positive harm. Misuse of such an opportunity involves a terrible fall for the 
man. In some cases, for example, cruelty of this nature may result in insanity, hysteria, or neurasthenia. 
In other cases, it results in a cataclysmic descent in the social scale, such as a brahman being reborn as 
a pariah, as a result of cruelty to children. 

On the same principle, a man who, having wealth and power, uses his position to oppress his 
employees, generates very bad karma. The only aspect of the matter, which concerns the agents of 
karma, is that the man in such a position has in his hands an opportunity of being a helpful influence in 
the life of a number of people. He neglects or abuses such an opportunity at his own peril. 

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CHAPTER XXIV 


THE EGO AND REINCARNATION 

(Page 163) We come now to deal more specifically with the attitude which the ego takes up towards his 
incarnation in a personality. 

Since the appointed method for the evolution of the latent qualities of the ego is by means of impacts 
from without, it is clearly necessary that the ego should descend far enough to enable him to meet such 
impacts as can affect him. The method of achieving this result is, as we know, that of reincarnation, the 
ego putting forth part of himself into the lower planes for the sake of the experience to be gained there, 
and then withdrawing back again into himself, bearing with him the results of his endeavour. 

It must not be thought, however, that the ego makes any movement in space. It is rather that he 
endeavours to focus his consciousness at a lower level, to obtain an expression through a denser variety 
of matter. 

This putting forth of part of himself into incarnation has often been compared with an investment. The 
ego expects, if all goes well, to reclaim not only the whole of his capital invested, but also a considerable 
amount of interest, and he usually obtains this. But, as with other investments, there is occasionally loss 
instead of gain; for it is possible that some portion of that which he puts down may become so entangled 
with the lower matter that it may be impossible wholly to reclaim it. With this "investment" aspect of 
reincarnation we shall deal in full detail in our next chapter. 

The student will by now have fully realised that each stage of the descent of the ego into incarnation 
(Page 164) means submission to limitation: consequently no expression of the ego upon any of the lower 
planes can ever be a perfect expression. It is merely an indication of its qualities, just as a picture is a 
representation, on a two-dimensional surface, of a three dimensional scene. In exactly the same way the 
true quality, as it exists in the ego, cannot be expressed in matter of any lower level. The vibrations of the 
lower matter are altogether too dull and sluggish to represent it, the string is not sufficiently taut to enable 
it to respond to the note which resounds from above. It can however, be tuned to correspond with it in a 
lower octave, like a man's voice singing in unison with a boy's, expressing the same sound, as nearly as 
the capabilities of the inferior organism permit. 

It is not possible in physical language to express exactly this matter of the descent of the ego; but until 
we are able to raise our own consciousness to those levels, and see exactly what takes place, the best 
impression we can have of it is perhaps the idea of the ego putting down part of himself, like a tongue of 
fire, into planes of matter grosser than his own. 

The ego, belonging as he does to a higher plane, is a much greater and grander thing than any 
manifestation of him can be. His relation to his personalities is that of one dimension to another - that of a 
square to a line, or a cube to a square. No number of squares could ever make a cube, because the 
square has only two dimensions, while the cube has three. So no number of expressions on any lower 

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plane can ever exhaust the fulness of the ego. Even if he could take a thousand personalities, he could 
still not sufficiently express all that he is. The most for which he can hope is that the personality will 
contain nothing which is not intended by the egothat the personality will express as much of the ego as 
can be expressed in this lower world. 

Whilst the ego may have but one physical body, for that is the law, he can ensoul any number of thought-
forms which friends who love him may make of him, and he is only too pleased to have these additional 
opportunities of manifesting himself, as he is able, through those thought forms, to develop qualities in 
himself. 

(Page 165) Just as in physical consciousness a man may be simultaneously conscious of many physical 
contacts, as well as of emotions, and of thoughts, without any confusion, so may the ego be 
simultaneously conscious and active through both his own personality, and also through any number of 
thought-forms which his friends may make of him. 

The wise man thus recognises that the true man is the ego, not the personality, or the physical body, and 
he sees that it is the life of the ego only which is really of moment, and that everything connected with the 
body must unhesitatingly be subordinated to those higher interests. He recognises that this earth-life is 
given to him for purposes of progress, and that that progress is the one important thing. The real purpose 
of life is the unfoldment of his powers as an ego, the development of his character. He recognises that 
this development is in his own hands, and that the sooner it is perfected the happier, and more useful will 
he be. 

Furthermore, he soon learns by experience that nothing can be really good for him, as an ego, or for any 
one, which his not good for all: in due time he thus learns to forget himself altogether, and to ask only 
what will be best for humanity as a whole. 

The development of the ego is thus the object of the whole process of descent, into matter: the ego 
assumes veils of matter precisely because through them he is able to receive vibrations to which he can 
respond, so that his latent faculties may thereby be unfolded. 

The whole object of the ego putting himself down is that he may become more definite, that all his 
vaguely beautiful feelings may crystallise into a definite resolution to act. All his incarnations form a 
process by means of which he may gain precision and definiteness. 

(Page 166) Hence specialisation is his way of advancement. He comes down into each race or sub-race in 
order that he may acquire the qualities for the perfection of which that sub-race is working. The fragment 
of the ego which is put down is highly specialised. When a certain quality is developed, the ego absorbs 
it into himself in due course, and he does that over and over again. The personality scatters something of 
its special achievement over the whole , when it is withdrawn into the ego, so that the ego becomes a 
little less vague than before. 

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In The Key to Theosophy,(pages 183-184), H.P.Blavatsky describes the objective of reincarnation in vivid 
language: "Try to imagine a Spirit', a celestial being whether we call it by one name or another, divine in 
its essential nature, yet not pure enough to be one with the ALL, and having, in order to achieve this, so 
to purify its nature as finally to gain its goal. It can do so by passing individually and personally, i.e., 
spiritually and physically, through every experience and feeling that exists in the manifold or differentiated 
universe. It has, therefore, after having gained such experience in the lower kingdoms, and having 
ascended higher and still higher with every rung of the ladder of being, to pass through every experience 
on the human planes. In its very essence it is Thought, and is, therefore, called in its plurality, 
"Manasaputra",the Sons of [universal] Mind'. This individualised Thought' is what we Theosophists call 
the real human Ego, the thinking entity imprisoned in a case of flesh and bones. This is surely a spiritual 
entity, not matter [that is not matter as we know it on the plane of the objective universe], and such 
entities are the incarnating Egos that inform the bundle of animal matter called mankind, and whose 
names are Manasa or minds". 

The student should note that the term Manasaputra, which means literally the "Sons of Mind", is used in 
the above quotation in a special sense. The term is a wide one, and covers many grades of intelligences, 
from the "Sons of Flame" Themselves, down to the entities who individualised the Moon Chain, and took 
their first purely human incarnation in the Earth Chain. 

(Page 167) Many similes and metaphors have from time to time been employed, to illustrate, the relation 
between the the ego and his personalities, or incarnations. Thus, each incarnation has been compared to 
a day at school. In the morning of each new life the ego takes up his lessons again, at the point where he 
left it the night before. The time taken by the pupil in qualifying himself is left entirely to his own discretion 
and energy. The wise pupil perceives that school life is not an end in itself, but merely a preparation for a 
more glorious and far wider future. He co-operates intelligently with his Teachers, and sets himself to the 
maximum of work which is possible for him, in order that as soon as he can he may come of age and 
enter into his kingdom as a glorified ego 

The dipping down of the ego into the physical world, for brief snatches of mortal life, has been likened to 
the diving of a bird into the sea after a fish. Personalities are also like the leaves put forth by a tree; they 
draw in material from outside, transform it into useful substance, and send it into the tree as sap, by 
which the tree is nourished. Then the leaves, having served for their season, wither and drop off, to be in 
due time succeeded by a fresh crop of leaves. 

As a diver may plunge into the depths of the ocean, to seek a pearl, so the ego plunges into the depths 
of the ocean of life to seek the pearl of experience,: but he does not stay there long, for it is not his own 
element. He rises up again, into his own atmosphere,and shakes off the heavier element,which he leaves 
behind. Therefore it is truly said that the Soul that has escaped from earth has returned to its own place, 
for its home is the "land of the Gods " and on earth it is an exile and a prisoner. 

The ego may be regarded as a labourer who goes out into a field, toiling in rain and sunshine, in cold and 
heat, returning home at night. But the labourer is also the proprietor, and all the results of his labour fill 
(Page 168) his own granaries, and enrich his own store. Each personality is the immediately effective part 
of the individuality, representing it in the lower world. There is no injustice in the lot that falls to the 
personality, because the ego sowed the karma in the past, and the ego must reap it. The labourer that 

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sowed the seed must harvest it, though the clothes in which he worked as sower may have worn out 
during the interval between the sowing and the reaping. He who reaps is the same as he who sows, and, 
if he sowed but little seed or seed badly chosen, it is he who will find but a poor harvest when, as reaper, 
he goes again into the field. 

The ego has been described as moving in eternity like a pendulum between the periods of life terrestrial 
and life posthumous. The hours of the posthumous life, to one who really understands, are the only 
reality. So very often, the ego really begins his personal life-cycle with the entry into the heaven-world , 
and pays a minimum of attention to the personality during its period of collecting materials. 

As we have seen, in the cycle of incarnation, the period spent in devachan, which, for all except for the 
very primitive, is of enormous duration compared with the breaks in it spent on earth, may fairly be called 
the normal state. A further reason for regarding this as the normal, the earth life as the abnormal, is that 
in devachan the man is much nearer the source of his Divine life. 

The ego may be regarded as the actor, his numerous and different incarnations, being the actor's parts. 
Like an actor, the ego is bound to play many such parts, which often are disagreeable to him: but like a 
bee, collecting honey from every flower, the ego collects only nectar of mortal qualities and 
consciousness, from every terrestrial personality in which he has to clothe himself, until at last he unites 
all these qualities in one, and becomes a perfect, being, sometimes termed a Dhyan Chohan. 

(Page 169) In The Voice of The Silence the personalities are spoken of as "shadows": the candidate for 
initiation is exhorted thus : "Have perseverance as one who doth evermore endure. Thy shadows live and 
vanish; that which in thee shall live for ever, that which in thee knows, for it is knowledge, is not of fleeting 
life; it is the man that was, that is, and will be, for whom the hour shall never strike." 

Thus through the ages the ego, the Immortal Thinker, patiently toils at his work of leading the animal-man 
upwards, till he is fit to become one with the Divine. Out of any one life he may win but a mere fragment 
for his work, yet on that slightly improved model will be moulded the next man, each incarnation showing 
some advance, though in the early stages it may be almost imperceptible. Slowly is accomplished the 
task of lessening the animal, of increasing the human. At a certain stage in this progress, the 
personalities begin to become translucent, to answer to the vibrations from the Thinker, and dimly to 
sense that they are something more than isolated lives, are attached to something permanent and 
immortal. They may not quite recognise, their goal: but they begin to thrill and quiver, under the touch of 
the ego. Thereafter, progress becomes more swift, the rate of development increasing enormously in the 
later stages. 

The above are but analogies, useful perhaps, but crude, for it is a matter of exceeding difficulty to 
express the relation of the ego to the personality. On the whole, perhaps the best way to put it is to say 
that the personality is a fragment of the ego, a tiny part of him expressing itself under serious difficulties. 
When we meet another person on the physical plane, it would be somewhere near the truth to say that 
we know a thousandth part of the real man: moreover, the part that we see is the worst part. Even if we 
are able to look at the causal body of another man, we see but a manifestation of the ego on his own 
plane, and are still far from seeing the true man. 

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Regarding the ego as the real man, and looking at him on his own plane, we see him to be indeed a 
glorious being. The only way in which down here we can form a conception (Page 170) of what he really is, 
is to think of him as some splendid angel. But the expression of this beautiful being on the physical plane 
may fall far short of all this: in fact, it must do so: first, because it is only a tiny fragment; secondly, 
because it is so cramped by its conditions. 

If a man puts his finger into a hole in the wall, or into a small metal pipe, so that he cannot even bend the 
finger, it is obvious that he could express but very little of himself through that finger. Much like this is the 
fate of that fragment of the ego which is put down into this dense body. 

We may carry the analogy a little further, by supposing that the finger has a considerable amount of 
consciousness of its own, so that, shut off as it is from the rest of the body, it temporarily forgets that it is 
merely a part of the whole body. Forgetting the freedom of the wider life, it tries to adapt itself to the hole, 
it gilds its sides and makes it an enjoyable hole by acquiring money, property, fame and so forth,not 
realising that it only begins really to live when it withdraws itself from the hole altogether, and recognises 
itself as a part of the body. Clumsy as is the image, it may yet give some sort of idea of the relation of the 
personality to the ego. 

Other, and more picturesque analogies are to be found in certain ancient myths. Thus Narcissus was a 
youth of great beauty, who fell in love with his own image reflected in the water, and was so attracted by 
it that he fell in and was drowned, and was afterwards changed by the gods into a flower and bound to 
earth. This of course refers to the ego looking down upon the waters of the astral plane and the lower 
world, reflecting itself in the personality, identifying itself with that personality, falling in love with its image, 
and being bound to earth. 

So also Proserpine, while picking the narcissus, was seized and carried off by Desire to the underworld; 
and although she was rescued from complete captivity by the efforts of her mother, yet after that she 
(Page 171) had to spend her life half in the lower world and half in that above: that is to say, partly in 
material incarnation, and partly out of it. 

Another old mystery-teaching was that of the Minotaur, which signified the lower nature in manthe 
personality which is half man and half animal. This was eventually slain by Theseus, who typifies the 
higher self, or the individuality, which has been gradually growing and gathering strength, until at last it 
can wield the sword of its Divine Father, the Spirit. 

Guided through the labyrinth of illusion, which constitutes these lower planes, by the thread of occult 
knowledge given him by Ariadne [who represents - intuition], the higher self is enabled to slay the lower, 
and to escape safely from the web of illusion. Yet there still remains for him the danger that, developing 
intellectual pride, he may neglect intuition, even as Theseus neglected Ariadne, and so fail for a time to 
realise his highest possibilities. 

It is abundantly clear that a view of reincarnation can be obtained, in proper perspective, only if we 
regard it from the point of view of the ego. Each movement of the ego towards the lower planes is a vast 

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circular sweep. The limited vision of the personality is apt to take a small fragment of the lower arc of the 
circle, and regard it as a straight line, attaching quite undue importance to its beginning and ending, while 
the real turning point of the circle entirely escapes it. 

From the point of view of the ego, during the earlier part of that little fragment of existence on the physical 
plane, which we call life, the outward force of the ego is still strong: at the middle of it, in ordinary cases, 
that force becomes exhausted, and the great inward sweep begins. 

Nevertheless, there is no sudden or violent change, for this is not an angle, but still part of the curve of 
the same circle - exactly corresponding to the moment of aphelion in a planet's course round its orbit. Yet 
it is the real turning point of that little cycle of evolution, though with us it is not marked in any way. (Page 
172) In the old Indian scheme of life it was marked as the end of the grihasta or "householder" period of 
the man's earthly existence. 

In that ancient system, a man spent the first twenty-one years of his life in education, and the next 
twenty-one in doing his duty as householder and head of the family. But then, having attained middle life, 
he gave up altogether his worldly cares, resigned his house and property into the hands of his son, and 
retired with his wife into a little hut near by, where he devoted the next twenty-one years to rest and 
spiritual converse and meditation. After that came the fourth stage, of perfect isolation and contemplation 
in the jungle, if he wished it. In all this, the middle of life was the real turning-point, and it is evident that it 
is a much more important point than either physical birth or death, for it marks the limit of the outgoing 
energy of the ego, the change, as it were, from his out-breathing to his in-breathing. 

From this point, there should be nothing but a steady drawing inward of the whole force of the man and 
his attention should be more and more withdrawn from mere earthly things and concentrated on those of 
higher planes. Such considerations cannot fail to impress upon us how exceedingly ill-adapted to real 
progress are the conditions of modern European life. 

In this arc of evolution, the point at which the man drops his physical body is not a specially important 
one: by no means so important, in fact, as the next change, his death on the astral plane,and his birth 
into the heaven-world, or otherwise expressed, the transfer of his consciousness from the astral to 
mental matter, in the course of the steady withdrawal mentioned. 

As was mentioned in Chapter XIII, the whole course of the movement down into matter is called in India 
the pravritti marga, literally the path of pursuit of forthgoing; the nivritti marga is the path of return, of 
retirement of renunciation. These terms are relative, and can be applied to the whole course of the (Page 
173) evolution of the ego, to an individual incarnation in a personality, etc.. 

On the pravritti marga, on which are the vast majority of men, desires are necessary and useful, these 
being the motives that prompt him to activity. On the nivritti marga desire must cease. What was desire in 
the privritti marga, becomes will on the nivritti marga: similarly thought, alert, flighty, changing becomes 
reason: work, activity, restless action, becomes in its turn sacrifice, its binding force thus being broken. 

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CHAPTER XXV 


THE EGO AND HIS "INVESTMENT" 

(Page 174) We come now to study the subject of reincarnation, regarding the putting forth by the ego of a 
personality as an "investment" made by the ego. 

This "investment" analogy is not a mere figure of speech, but has a definite and material side to it. When 
the ego, in his causal body, takes to himself in addition a mental and an astral body, the operation 
involves the actual entangling of a portion of the matter of his causal body with matter of those lower 
astral and mental types. This "putting down" of a portion of himself is, therefore, closely analogous to an 
investment. 

As in all investments, the ego hopes to get back more than he puts out: there is a risk however, a risk of 
disappointment, a possibility that he may lose something of what he invests: in fact, under very 
exceptional circumstances there may even be a total loss which leaves him, not absolutely bankrupt, but 
without available capital. 

Elaborating on this analogy, we may remind ourselves that the causal body consists of matter of the first, 
second and third sub-planes of the mental plane. By far the greater portion of it belongs to the first sub-
plane: a lesser portion belongs to the second sub-plane, and still less to the third. 

For the vast majority of men, there is as yet no activity beyond the lowest of these three types, and even 
that is usually partial. It is, therefore, only some of the lowest type of causal matter that can be put down 
to lower levels, and only a small fraction even of that part can be entangled with mental and astral matter. 
Hence, only a very small portion of the ego is in activity with reference to the personality. 

(Page 175) In fact, with people who are unevolved, probably not more than one-hundreth part of the matter 
of the third sub-plane is active. With occult students, a little of the second sub-plane matter is generally in 
activity also. More advanced students have a great deal of that sub-plane in activity, and in the stage 
below that of an Arhat, about one-half of the ego is active. 

The ego, being as yet half asleep, has but a very weak and imperfect control of that which he puts down. 
But,as his physical body grows up, and his astral and mental bodies also develop, the causal matter 
entangled with them is awakened, by the vigorous vibrations which reach it through them. The fraction of-
a-fraction, which is fully entangled, gives life and vigour, and a sense of individuality, to these vehicles, 
and they in turn react strongly upon it, and arouse it to a keen realisation of life. 

This keen realisation of life is, of course, exactly what it needs, the very object, for which it is put down; 
and it is the longing for this keen realisation which is trishna, with which we have already dealt in a 
previous chapter. 

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But just because this small fraction has had these experiences, and is therefore, so much more awake 
than the rest of the ego, it may often be so far intensified as to think itself the whole, and forget for a time 
its relation to its "Father in Heaven". It may temporarily identify itself with the matter through which it 
should be working, and may resist the influence of that other portion which has been put down, but not 
entangled - that which forms the link with the great mass of the ego on his own plane. 

Diagram XXVI may serve to make this matter a little more clear. The causal body is here shown as roughly 
the shape of a chalice in section. That portion of the ego which is awakened on the third causal sub-
plane is itself divided into three parts, which we will call [a],[b]and[c]. [a] is a very small part of the ego, 
and remains on its one plane: [b] is a small part of [a], is put down, (Page 176) but remains un-entangled 
with the matter of the lower planes,: it acts as a link between [a] and [c]; [c] in turn is a small part of [b], 
and is thoroughly entangled with lower matter of the mental and astral bodies. 

[a] we may think of as the body of a man; [b] as his arm stretched out; [c] as the hand which grasps, or 
perhaps rather the tips of the fingers which are dipped in matter. 
We have here a very delicately balanced 
arrangement, which may be affected in 
various ways. The intention is that the hand 

[c] should grasp firmly and guide the matter 
with which it is entangled, being fully directed 
all the time by the body [a] through the arm 
[b]. Under favourable circumstances, 
additional strength, and even additional 
matter, may be poured from the body [a] 
through the arm [b] into the hand[c]. so that 
the control may become more and more 
perfect. 
The hand [c] may grow in size as well as in 
strength, and the more it does so the better, so long as the communication through the arm [b] is kept 
open freely, and the body [a]retains control. For the very entanglement of the causal matter, which 
constitutes the hand [c], awakens it to a keen activity, and an accuracy of response to fine shades of 
vibration, which it could gain in no other way, and this, when transmitted through the arm[b], to the 
body[a], means the development of the ego himself. 

Unfortunately the course of events does not always follow the ideal plan of working indicated above. 
When the control of the body [a] is feeble,it some times happens that the hand [c] becomes so thoroughly 
enmeshed in lower matter that, as said, it actually identifies itself (Page 177) with that lower matter, forgets 
for the time its high estate, and thinks of itself as the whole ego. 

If the matter be of the lower mental plane, then we shall have a man who is wholly materialistic. He may 
perhaps be keenly intellectual, but not spiritual; he may very likely be intolerant of spirituality, and quite 
unable to comprehend, or appreciate it. He may probably call himself practical, matter-of-fact 

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unsentimental, while in reality he is as hard as the nether-millstone; and, because of that hardness, his 
life, from the point of view of the ego, is a failure, and he is making no spiritual progress. 

If, on the other hand, the matter in which he is so fatally entangled be astral, he will, on the physical 
plane, be one who thinks only of his own gratification, who is utterly ruthless when in pursuit of soma 
object which he strongly desires, a man quite unprincipled, and of brutal selfishness. Such a man lives in 
his passions, just as the man immeshed in mental matter lives in his mind. Cases such as these have 
been spoken of as "lost souls", though they are not irretrievably lost. 

H.P.Blavatsky says of such men: "There is, however, still hope for a person who has lost his Higher Soul 
through his vices, while he is yet in the body. He may still be redeemed and made to turn on his material 
nature. For either an intense feeling of repentance, or one single earnest appeal to the Ego that has fled, 
or best of all, an active effort to amend one's ways, may bring the Higher Ego back again. The thread of 
connection is not altogether broken, "[Secret Doctrine, III 527]. 

In returning to our analogy of the investment, we note that, in making his investment, the ego expects not 
only to recover the hand[c], but he expects also that it will be improved both in quality and quantity. Its 
quality should be better, because it should be much more awake, and capable of instant and accurate 
response to a far more varied gamut of vibrations than before. (Page 178) This capacity the hand [c],when 
reabsorbed, necessarily communicates,to the body [a], though, of course, the store of energy which 
made such a powerful wave in the hand (c) will be able to create a ripple, when distributed throughout 
the whole substance of the body [a]. 

We should remind ourselves here that although the vehicles can respond to, and express, evil thoughts 
and emotions, and although their excitement under such vibrations can produce perturbation in the 
entangled causal matter [c], yet it is quite impossible for [c] to reproduce those vibrations itself, or to 
communicate them to the arm[b] or the body [a], simply because matter of the three higher mental levels 
can no more vibrate at the rate of the lowest plane than the string of a violin tuned to a certain pitch can 
be made to produce a note lower than that pitch. 

The hand[c] should also be increased in quantity, because the causal body, like all other vehicles, is 
constantly changing its matter, and, when special exercise is given to a certain part of it, that part grows 
in size, and becomes stronger, precisely as a physical muscle does, when it is used. 

Every earth-life is an opportunity, carefully calculated, for such development in quality and quantity as is 
most needed by the ego; a failure to use that opportunity means the trouble and delay of another similar 
incarnation, and sufferings probably aggravated by the additional karma incurred. 

Against the increment, which the ego has a right to expect from each incarnation, we must offset a 
certain amount of loss which, in the earlier stages, is scarcely avoidable. In order to be effective, the 
entanglement with lower matter must be very intimate, and it is found that when this is so, it is scarcely 
ever possible to recover every particle, especially from the connection with the astral body. 

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When the time comes for separation from the astral body, it is almost always a shade and not a mere 
shell[vide The Astral Body, pages 170 - 171] that is left behind (Page 179) on the astral plane; and that 
very distinction means that some of the causal material is lost. Except in the case of an unusually bad life 
however, this amount should be much smaller than that gained by growth, so that there should be, on the 
whole, a profit on the transaction. 

Diagram XXVII-A illustrates this case, which may be regarded as the normal state of affairs. 


The student should not allow the 
analogy of the arm and the hand to 
mislead him into thinking of the arm 

[b] and hand [c] as permanent 
appanages of the ego. During a life 
period they may certainly be 
considered as separate, but at the 
end of each life-period, they withdraw 
into the body [a], and the result of the 
experience is distributed, as it were, 
through the whole mass of its 
substance. When, therefore, the time 
comes for the ego again to put part of 
himself into incarnation, he does not, 
nor can he, stretch out again the old 
arm [b], and the old hand [c], for they 
have become absorbed in him and 
become part of him, just as a cupful of water emptied into a bucket becomes part of the water in the 
bucket, and cannot be separated from it. 

Any colouring matter - symbolising the qualities developed by experience - which was present in the cup 
is distributed though in paler tint, through the whole bucketful of water. The plan is, therefore, exactly 
parallel to that we have already studied in the case of group-souls, (Page 180) except that a group-soul 
may put down many tentacles simultaneously, while the ego puts forth only one at a time. In each 
incarnation, therefore, the personality is obviously quite a different one from those preceding it, though, of 
course, the ego behind it remains the same. 

In the case of men, such as those described above, men living entirely in their passions or their minds, 
there would be no gain, either in quality or quantity, since the vibrations would not be such as could be 
stored in the causal body. And, on the other hand, as the entanglement has been so strong, there would 
certainly be considerable loss when the separation took place. 

In cases where the hand [c] has asserted itself against the arm [b] and pressed it back towards the body 
[a], the arm [b], has become attenuated, and almost paralysed, its strength and substance being 
withdrawn into the body, while the hand [c] has set up for itself, and makes on its own account jerky and 
spasmodic movements, which are not controlled by the brain. If the separation could become perfect, it 
would correspond to an amputation at the wrist; but this very rarely takes place during physical existence, 

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although only so much communication remains as is necessary to keep the personality alive. Diagram 
XXVII-B illustrates the case we have been describing. 

Such a case is not hopeless, for even at the last moment fresh life may be poured through the paralysed 
arm, if a sufficiently strong effort be made, and thus the ego may be enabled to recover some proportion 
of the hand [c], just as he has already recovered most of the arm [b].Nevertheless, such a life has been 
wasted, for, even if the man just contrived to escape serious loss, at any rate nothing has been gained, 
and much time has been frittered away. 


The most disastrous catastrophe which 
can occur to an ego is that in which the 
personality captures the part of the ego 
which is put down, and actually causes it 
to break away. Such cases are 
exceedingly rare, but they have 
happened. (Page 181) This time, the hand 
[c], instead of repelling the arm [b], and 
driving it gradually back into the body [a], 
by degrees absorbs the arm [b] and 
detaches it from the body [a]. Diagram 
XXVIII-C illustrates such a case. This 
could be accomplished only by 
determined persistence in deliberate evil, 
in short, by black magic. Continuing the 
analogy, this is equivalent to amputation 

at the shoulder, or to the loss by the ego of nearly all his available capital. Fortunately for him, he cannot 
lose everything, because the arm[b] and the hand[c] together are only a small proportion of the body[a], 
and behind [a] is the great undeveloped portion of the ego,on the first and second mental sub-planes. 
Mercifully a man, however incredibly foolish or wicked, cannot completely wreck himself, for he cannot 
bring that higher part of the causal body into activity, until he has reached a level at which such evil is 
unthinkable. 

There are certain men, who deliberately set them selves in opposition to nature and, instead of working 
for unity, towards which the whole force of the universe is pressing, they debase every faculty they 
possess for purely selfish ends. They spend their lives striving for separateness, and for a long time they 
attain it : it is said that the sensation of being utterly alone in space is the most awful fate that can ever 
befall a man. 

This extraordinary development of selfishness is, (Page 182 )of course, the characteristic of the black 
magician, and it is among their ranks only that men can be found who are in danger of this terrible fate. 
Many and loathsome as are their varieties, they may all be classed in one or other of two great divisions. 
Both classes use such occult arts as they possess for selfish purposes, but these purposes differ. 

In the commoner and less formidable type, the object pursued is the gratification of sensual desire of 
some sort: naturally, the result of such a life is to centre the man's energy in his astral body. Having 

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succeeded in killing out from himself every unselfish or affectionate feeling, every spark of higher 
impulse, nothing is left but a remorseless, ruthless monster of lust,who finds himself after death neither 
able nor desiring to rise above the lowest subdivisions, of the astral plane. The whole of such mind as he 
has is absolutely in the grip of desire, and, when the struggle takes place , the ego can recover none of it, 
and in consequence finds himself seriously weakened. 

For the time being he has cut himself off from the current of evolution, and so, until he can return to 
incarnation, he stands - or so it seems to him -outside that evolution, in the condition of avichi, the 
waveless. Even when he does return to incarnation, it cannot be among those whom he has known 
before, for he has not enough available capital left, to provide ensoulment for a mind and body at his 
previous level. He must now be content, therefore, to occupy vehicles of a far less evolved type, 
belonging to some earlier race. He has thus thrown himself far back in evolution, and must climb over 
again many rungs of the ladder. 

He will probably be born as a savage, but will most likely be a chief among them, as he will still have 
some intellect. It has been said that he may even throw himself so far back that he may be unable to find 
in the world, in its present condition, any type of human body low enough for the manifestation which he 
now requires, so that he may be incapacitated from taking any further part in the Scheme of evolution, 
and may therefore have (Page 183) to wait, in a kind of condition of suspended animation, for the 
commencement of another. 

Meanwhile, the amputated personality, having broken the "silver thread that binds it to the Master", is, of 
course, no longer a permanent evolving entity, but remains full of vigorous and wholly evil life, entirely 
without remorse or responsibility. As it is destined to disintegrate amidst the unpleasant surroundings of 
the "eighth sphere", it tries to maintain some sort of existence on the physical plane as long as possible. 
The sole means of prolonging its baneful existence is vampirism of some sort:when that fails, it has been 
known to seize upon any available body, driving out the lawful owner. The body chosen might very 
probably be that of a child, both because it might be expected to last longer, and because an ego, which 
had not yet really taken hold, could be more easily dispossessed. 

In spite of its frenzied efforts, its power seems soon to fail, and it is said there is no instance on record of 
its successfully stealing a second body, after its first theft is worn out. The creature is a demon of the 
most terrible type, a monster for whom there is no permanent place in the Scheme of evolution to which 
we belong. 

Its natural tendency, therefore, is to drift out of this evolution and to be drawn into that astral cesspool 
known as the "eighth sphere", because what passes into it stands outside the ring of our seven worlds, or 
globes, and cannot return, into their evolution. There, surrounded by loathsome relics of all the 
concentrated vileness of the ages that are past, burning ever with desire, yet without the possibility of 
satisfaction, this monstrosity slowly decays, its mental and causal matter being thus at last set free. Such 
matter will never rejoin the ego from which it has torn itself, but will be distributed among the other matter 
of the plane, to enter gradually into fresh combinations, and so be put to better uses. Such entities are, 
as already stated, (Page 184) exceedingly rare: and, moreover, they have power to seize only those who 
have in their nature pronounced defects of a kindred type. 

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The other type of black magician, in outward appearance more respectable, is yet really even more 
dangerous, because more powerful. This is the man who, instead of giving himself up altogether to 
sensuality, sets before himself the goal of a more refined but not less unscrupulous selfishness. His 
object is the acquisition of occult power higher and wider, but still to be used always for his own 
gratification and advancement, to further his own ambition, or satisfy his own revenge. 

In order to gain this, he adopts the most rigid asceticism as regards mere fleshly desires, and starves out 
the grosser particles of his astral body, as perseveringly as does the pupil of the Great White 
Brotherhood. But, though it is only a less material kind of desire, with which he will allow his mind to 
become entangled, the centre of his energy is none the less entirely in his personality. When therefore, 
the separation, at the end of the astral life, takes place, the ego is unable to recover any of his 
investment. For this man the result is, therefore, much the same as in the former case, except that he will 
remain in touch with the personality much longer, and will to some extent share its experiences, so far as 
it is possible for an ego to share them. 

The fate of that personality, however, is very different. The comparatively tenuous, astral integument is 
not strong enough to hold it for any length of time on the astral plane, and yet it has entirely lost touch 
with the heaven-world, which should have been its habitat. For the whole effort of the man's life has been 
to kill out such thoughts as naturally find their result at that level. His one endeavour has been to oppose 
natural evolution, to separate himself from the great whole, and to war against it ; and, as far as the 
personality is concerned, he has succeeded. It is cut off from the light and life of the solar system,: (Page 
185) all that is left to it is the sense of absolute isolation, of being alone in the universe. 

Thus, in this rare case, the lost personality practically shares the fate of the ego from which it is in 
process of detaching itself. But, in the case of the ego, such an experience is only temporary, although it 
may last for what we would call a very long time, and the end of it will be reincarnation, and a fresh 
opportunity. 

For the personality, however, the end is disintegration - the invariable end, of course, of that which has 
cut itself off from its source. 

In a case of this kind, involving the loss of an entire personality, the ego does no evil intentionally. He has 
let the personality get out of hand, and for that he is responsible. He is therefore responsible for 
weakness, rather than for direct evil. Whilst the ego has fallen back terribly, yet he does go on: probably 
not immediately, because he seems to be stunned at first. 

After such an experience, an ego would always be peculiar. He would be dissatisfied, and would have 
recollections of something higher and greater than now he could reach. It is a fearful condition, but still 
the ego has to take the karma of it, and realise that he has brought it upon himself. 

It is reported that there is another even more remote possibility. Just as the hand [c] may absorb the 
arm[b] and revolt against the body [a], setting up on its own account and breaking away altogether, it is 
[or at any rate has been in the past] just possible that the disease of separateness and selfishness, may 

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infect the body[a] also. Even if it is then absorbed into the monstrous growth of evil, and may be torn 
away from the undeveloped portion of the ego, so that the causal body itself may be hardened and 
carried away, instead of only the personality. Diagram XXVIII-D illustrates this case. 

This class of case would correspond, not to an amputation, but an entire destruction of the body. Such an 
ego could not reincarnate in the human race ; (Page 186) ego though it be, it would fall into the depths of 
animal life, and would need at least a whole Chain period to regain the status which it had lost. This, 
though theoretically possible, is practically scarcely conceivable. It will be noted, however, that even in 
this case the undeveloped part of the ego remains as the vehicle of the monad. 

Whilst some ancient scriptures speak of men sinking back into the animal kingdom, there is no direct 
evidence of any such cases. There are other cases in which man may come into touch with animal 
consciousness, and suffer terribly through It [vide The Astral Body, p.142] but to reincarnate as an animal 
is not possible now, whatever may have been possible in the distant past. 

We may here make a slight digression,in order to explain how it is that even in cases such as those 
described above a really serious loss is no easy matter. 

Owing to the fact that good thoughts and emotions work in the higher types of matter, and that finer 
matter is far more easily moved than coarser matter, it follows that a given amount of force spent in good 
thought or feeling produces perhaps a hundred times as much effect as precisely the same amount of 
force sent out into coarser matter. If this were not so, it is obvious that the ordinary man would make no 
progress at all. 

If a man throws a certain amount of energy into some evil quality, it has to express itself through the 
lower and heavier astral matter; and, whilst any kind of astral matter is exceedingly subtle as compared 
with anything on the physical plane, yet, as compared with higher matter of its own plane, it is just as 
gross as lead is on the physical plane, when compared with the finest ether. 

If therefore, a man should exert exactly the same amount of force in the direction of good, it would have 
to move through much finer matter of the higher sub-planes, and would produce, as said, at least a 
hundred times as much effect, or, (Page 187) if we compare the lowest with the highest, probably more 
than a thousand times as much. 

Whilst we are probably entitled to assume that 90 percent of the thought and feeling of the undeveloped 
man is self-centred, even if not actually selfish, yet, if 10 percent of it is spiritual and unselfish, the man 
must already be rising somewhat above the average. In fact, if these proportions did produce 
commensurate results, the vast majority of humanity would take nine steps backwards for everyone 
forward, and we should have retrogression so rapid that a few incarnations would deposit us in the 
animal kingdom, out of which we evolved. 

Happily for us, however, the effect of the 10 percent of force, directed to good ends, enormously 

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outweighs that of the 90 percent, devoted to selfish purposes, and so, on the whole, such a man makes 
an appreciable advance from life to life. 

A man who can show even 1 percent of good makes a slight advance, so it will be readily understood 
that a man whose account balances exactly, so that there is neither advance nor retrogression, must 
have been living a distinctly evil life; while to obtain an actual descent in evolution, a person must be an 
unusually consistent villain. 

Apart from these considerations, we have to bear in mind that the Logos Himself is, by His resistless 
power, steadily pressing the whole system onwards and upwards, and that, however slow this cyclic 
progression may seem to us, it is a fact which cannot be neglected, for its effect is, that a man who 
accurately balances his good and evil, comes back, not to the same actual position, but to the same 
relative position, and therefore even he has made some slight advance, and is, as it were, in a position 
just a little better than that which he has actually deserved and made for himself. 

It is thus clear, that if any one is so foolish as to want to go really backwards against the stream, he will 
have to work hard and definitely towards evil. There is no fear of "sliding back". That is one of the old 
delusions, which (Page 189) remains from the times of the belief in the orthodox "devil" who was so much 
stronger than the Deity that everything in the world was working in his favour. The fact is that the exact 
opposite is the case, and everything round a man is calculated to assist him, if only he understands it. 

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CHAPTER XXVI 


THE EGO AND THE PERSONALITY 

(Page 189) In The Mental Body we examined the relationship between the personality and the ego, 
principally from the point of view of the personality. It is now necessary to study more deeply the 
relationship between the ego and the personality, this time from the point of view of the ego. 

Let us recapitulate the main facts regarding the constitution of man as Monad, Ego and Personality. 

The fragment of The Divine Life, which we know as the Monad, manifests itself upon the plane of tma 
as the triple spirit [vide -Diagram XII, p. 36]. 

Of these three aspects, one, the spirit itself, remains upon its own plane, that of tma. The second, that 
of intuition, or pure reason, as it is sometimes called, puts itself down one stage, and expresses itself 
through the matter of the plane of Buddhi. The third aspect, that of intelligence,puts itself down two 
planes, and expresses itself through the matter of the higher mental plane. 

This expression of the Monad, on the planes of tma., Buddhi and manas, is the ego, or individuality. 

The ego expresses itself on the lower planes as a personality, which is also triple in its manifestation, and 
is, moreover, an accurate reflection of the arrangement of the ego. But, like other reflections, it reverses 
itself. 

Intelligence, or higher manas, reflects itself in lower manas. Pure reason, or Buddhi, reflects itself in theastral body: and, in some way much more difficult to comprehend, the spirit of tma. reflects itself upon 
the physical plane. 

There is always a link or line of communication (Page 190) between the higher self, or ego, and the lower 
self, or personality. This link is known as antahkarana. This Samskrit word means the inner organ, or 
inner instrument. H.P.Blavatsky spoke of it as the link, channel or bridge between higher manas and 
kama-manas during incarnation. Speaking of one who can unite kama-manas with higher manas, 
through the lower manas, she speaks of lower manas, when pure and free from kama, as the 
antahkarana. 

The antahkarana may be regarded as the arm stretched out, between the little piece of the ego that is 
awakened, and the part put down, the hand. When the two are perfectly joined, i.e., when the ego and 
the personality are perfectly in tune,and united,then the attenuated thread of antahkarana cease to exist. 
Its destruction implies that the ego no longer needs an instrument, but works directly on the personality: 
when one will operates the ego and the personality, then there is no longer any need for antahkarana. 

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The term antahkarana, or internal agency, is used also in another sense, to denote the whole of the triple 
higher self or ego, because this is the channel or bridge between the Monad and the lower self. 

In its earlier stages, man's evolution consists in the opening of this antahkarana, or line of 
communication, so that the ego may be increasingly able to assert himself through it, and finally entirely 
to dominate the personality, so that it may have no separate thought or will, but may be merely, as it 
should be, an expression of the ego on the lower planes, so far , of course as the limitations of the lower 
planes permit. 

The link that binds the lower to the higher self is often spoken of as a thread - a thread of silver, as befits 
an emblem of purity. 

The heart is the centre in the body for the higher triad, tma., buddhi, manas, so that when the 
consciousness is centred in the heart, during meditation, it is most susceptible to the influence of the 
higher self,or ego. The head is the seat of the psycho-intellectual man; it has its various functions in 
seven cavities, including the (Page 191) pituitary body and the pineal gland. He who in concentration can 
take his consciousness from the brain to the heart should be able to unite kama-manas to the higher 
manas, through the lower manas, which, when pure and free from kama, is the antahkarana. He will then 
be in a position to catch some of the promptings of the higher triad. 

The man who is absolutely untrained has practically no communication with the ego: the Initiate on the 
other hand, has full communication. Consequently we find, as is to be expected, that there are men at all 
stages between these two extremes. 

The student will by this time have appreciated the enormous importance of realising the existence of this 
connection between the higher and lower self, and of doing everything that he can to strengthen that link 
so that the ego and the personality may gradually come to function as one entity. To help him in this task 
may, perhaps, be regarded as the grand motif of this series of four books, explanatory of man's 
constitution, and the various bodies through which he functions. 

Whilst endeavouring in many ways and by many devices, to appreciate and realise the great difference 
between the viewpoints of the personality and the ego, we must ever bear in mind, as has been 
repeatedly said, that there is only one consciousness; yet often we clearly feel two, and are led to 
wonder, whether the ego is entirely dissociated from the physical body. We must, however, realise that 
there is only one consciousness, the apparent difference being caused by the limitations of the various 
vehicles. 

We should not therefore, imagine that there are two entities in man. There never is any lower self as a 
separate being, but, as we have seen, the ego puts down a tiny portion of himself into the personality, in 
order to experience the vibrations of the lower planes. 

The fundamental identity between higher and lower manas must be kept constantly in mind. For 

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convenience' sake, we distinguish between them; but the difference is one of functioning activity, not of 
nature. (Page 192) Lower manas is one with higher manas, in the same way that the ray is one with the 
sun. 

The tiny fragment of the ego, which is put down into the personality, is the point of consciousness which 
clairvoyants can see moving about in the man. According to one system of symbology, it is seen as "the 
golden man the size of a thumb," who dwells in the heart. Others, however, see it rather in the form of a 
star, a brilliant star of light. 

A man may keep his Star of Consciousness where he will; that is to say, in any one of the seven principal 
chakrams or centres of the body. Which of these is most natural to a man depends largely upon his type 
or "ray", and probably also upon his race and sub-race. 

Men of the Fifth Root Race nearly always keep this consciousness in the brain, in the centre dependent 
upon the pituitary body. There are, however men of other races to whom it comes more natural to keep it 
habitually in the heart, the throat or solar plexus. 

The Star of Consciousness is thus the representative of the ego in the lower planes, and, as it manifests 
through the lower vehicles, we call it the personality, the man as he is known to his friends down here. 

Although, as we have seen, the ego is but a fragment of the Monad, yet he is complete as an ego in his 
causal body, even when his powers are undeveloped; whereas in the personality there is but a touch of 
his life. 

Furthermore, whilst in the case of the ordinary man, the consciousness of the ego on his own plane is 
only partial and vague, yet so far as it is active, it is always on the side of good, because it desires that 
which is favourable to its own evolution as a soul. 

In fact, the never-changing desire of the ego is for progress, for the unfoldment of the higher self, and for 
bringing of the lower vehicles into tune as its instruments. 

Any of those thoughts that we call evil are for the ego impossible; for, in the ego, so far as any quality is 
developed, it is pure. If, for example, affection is there, (Page 193) it is utterly untainted by jealousy, envy 
or selfishness. It is a mirror of the divine love, in so far as the ego can reproduce it at his level. 

Furthermore, the ego is never likely to be wrong. He is, apparently, not deceived, about anything; but that 
he is ignorant of certain matters is quite clear for indeed the very purpose of incarnation is to remove that 
ignorance. 

But, as we have seen, the fragment of the ego, which has been put down into lower matter, becomes so 

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keenly and vividly conscious in that matter, that it thinks and acts as though it were a separate being; it 
forgets that it belongs to the less developed, but far wider consciousness of the ego, and sets up in the 
business of life on its own account, and tries to go as it wants, rather than as the ego wishes. 

Furthermore, the ego, with all his mighty powers, is very much less accurate than the lower mind, and the 
personality, valuing above all the discriminating, powers of the lower mind which it is intended to develop, 
often comes in consequence to despise the far higher but vaguer self, and acquires a habit of thinking of 
itself as an independent ego. 

We may note here that all through the course of our evolution there is always a danger that a man should 
identify himself with that point at which, or that vehicle in which, he is most fully conscious. 

Hence, as we have seen, sometimes it seems as though the fragment worked against the whole; but the 
man who is instructed declines to be deluded and reaches back through the keen, alert consciousness of 
the fragment, to the true consciousness behind, which is as yet so little developed. That is what Mr. 
Sinnett called "giving allegiance to the higher self". 

We have already seen that in the nature of things, there can be no evil in the causal body, or in the ego. 
But wherever there is a gap in the causal body there is a possibility that the lower vehicles may run into 
some sort of evil action. Thus for example, the astral elemental may take possession of the man and 
rush him (Page 194) into the commission of a crime. In such a case the ego is not sufficiently awake to 
step in and prevent the action, or perhaps he does not understand that the passion or greed of the astral 
body may force the lower self into commission of the crime. Evil, therefore,does not come from the 
Higher Self : it comes from a lack in the Higher Self: because, if the ego were more developed, he would 
check the man on the brink of the evil thought, and the crime would not be committed. 

In ordinary men, the ego has not much grasp of the personality, nor a clear conception of his purpose in 
sending it forth; and, as we have seen, the small piece which meets us in the personality grows to have 
ways and opinions of its own. It is developing by the experience it gains, and this is passed on to the ego; 
but, together with this real development , it usually gathers a good deal which is hardly worthy of that 
name. It acquires knowledge, but also prejudices, which are not really knowledge at all. It does not 
become quite free of those prejudicesprejudices, be it noted, of knowledge, of feeling and of action until 
the man reaches Adeptship. Gradually it discovers these things to be prejudices, and progresses 
through them; but it has always a great deal of limitation, from which the ego is entirely free. 

In order to assist the ego in controlling his vehicles and to help to utilise them for his own purposes, a 
very great deal can be done by parents and teachers, during infancy and childhood. For it makes a vast 
difference when the good, rather than the evil germs in the child's bodies are aroused first. If by 
exceeding care before birth, and for several years after it, the parents are able to excite only the good 
tendencies, then the ego will naturally find it easy to express himself along those lines, and a decided 
habit is set up in that direction. Then, when an evil excitation comes, it finds a strong momentum in the 
direction of good, which strives in vain to overcome. 

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Similarly, if the evil tendencies have been aroused first, (Page 195) then excitations towards what is good 
have to struggle against the predisposition towards evil. In this case, there is in the personality a taste for 
evil, a readiness to receive and indulge in it. In the other case, however, there is strong natural distaste 
for evil, which makes the work of the ego much easier. 

In the average man there is a perpetual strain going on between the astral and mental bodies, and also 
neither of these bodies is in the least in tune with the ego, or prepared to act as his vehicle. What is 
needed is the purification of the personality, and also the channel between it and the ego must be 
opened and widened. 

Until this is done, the personality sees everything and everybody from its own very limited point of view. 
The ego cannot see what is really going on; he perceives only the distorted picture of the personality, 
which is like a camera, with a defective lens, that distorts the light-rays, and a faulty plate, which makes 
the result blurred, indistinct, and unequal. 

Hence, in the case of most people, the ego cannot derive any satisfaction from the personality, until it is 
in the heaven-world. The ego himself knows the true from the false: he recognises truth when he sees it, 
and rejects the false. But, generally, when he casts an eye downwards into the personality, he finds so 
crazy a confusion of inconsequent thought-forms, that he can distinguish nothing definite. He turns away 
in despair, and decides to wait for the quietude of the heaven-world, before attempting to pick up the 
fragments of truth out of this unseemly chaos. 

Under more peaceful conditions of devachan, as the emotions and thoughts of recent physical life come 
up one by one, and envisage themselves in the vivid light of that world, they are examined with clear 
vision, the dross is thrown away, and the treasure is kept. 

The disciple should, of course, try to bring about that condition, while still in the physical body, body 
purifying the personality, and harmonising it with the ego or soul. (Page 196) 

Although the ego is undoubtedly only very partially expressed by his physical body, yet it would be 
inaccurate to speak of him as dissociated from that body. If we imagine the ego as a solid body, and the 
physical plane as a surface, then, if the solid is laid on the surface, obviously the plane figure, 
representing the contact of the solid with the surface, would be an exceedingly partial expression of the 
solid. Further, if the various sides of the solid were laid on the surface successively, we might obtain 
impressions which differed considerably from one another. All of them would be imperfect and partial, 
because in all cases the solid would have an extension in an entirely different direction, which could in no 
way be expressed on the flat surface. 

In the case of an ordinary man, we shall obtain a nearly accurate symbolism of the facts if we suppose 
the solid to be conscious, only so far as it is in contact with the surface. Nevertheless, the results gained, 
through the expression, of such consciousness, would inhere in the solid considered as a whole, and 
would be present in any later expression of it, even though that might differ considerably from previous 
expressions. 

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When the ego is still undeveloped, he cannot respond to more than a very few of the extremely fine 
vibrations of the higher mental plane, so that they pass through him practically without affecting him. At 
first it needs powerful and comparatively coarse vibrations to affect him: as these do not exist on his own 
plane, he has to put himself down to lower levels in order to find them. 

Hence full consciousness comes to him at first only in the lowest and densest of his vehicles, his 
attention being focussed for a long time in the physical plane; so that although that plane is so much 
lower than his own, and offers so much less scope for activity, yet in those early stages he feels himself 
much more alive when he is working there. 

As his consciousness increases, and widens its scope, he gradually begins to work more and more in 
matter (Page 197) one stage higher, i.e., in astral matter. At a much later stage, when he has attained to 
clear working in astral matter, he begins to be able also to express himself through the matter of his 
mental body. Still later, the end of his present effort is achieved when he works as fully and clearly in the 
matter of the causal body on the higher mental plane as he does now on the physical plane. 

When an ego becomes sufficiently developed to come under the direct influence of a Master, the amount 
of that influence, which can be passed on to the personality, depends upon the connection between that 
personality and the ego, which is very different in different cases: there is, in fact, an infinite variety in 
human life. 

As the spiritual force rays upon the ego, something of it must flow through to the personality always, 
because the lower is attached to the higher, just as the hand is attached to the body by the arm. But the 
personality can receive only what it has made itself able to receive. 

There is also another important factor which comes into operation. The Master often plays upon the 
qualities in the ego which are much obscured in the personality, so that, in such a case, very little comes 
down to the personality. Just as only those experiences of the personality can be handed on to the ego, 
which are compatible with the nature and interests of the ego, so only those impulses, to which the 
personality can respond, can express themselves in it. We must also bear in mind that whilst the ego 
tends to exclude the material, and receive the spiritual, so the general tendency of the personality - at 
least in the earlier stagesis to exclude the spiritual, and receive the material. 

A clairvoyant may sometimes see these influences at work. Thus, on a certain day, he may notice a 
characteristic of the personality much intensified, with no outward reason. The cause is often to be found 
in what is taking place at some higher levelthe stimulation of that quality in the ego. A man may find 
himself for (Page 198) example, overflowing with affection or devotion, and quite unable on the physical 
plane to explain why. The cause is usually the stimulation of the ego or, on the other hand,it may be that 
the ego is taking some special interest in the personality for the time being. 

The relationship between a pupil and his Master is not at all unlike that of the personality to the ego. Just 
as the ego may be considered to put down a small fragment of himself into the personality, and express 
himself - however imperfectlythrough that personality, so in the same sort of way the pupil not merely 

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represents the Master, but is the Master in a very real sense, but the Master under tremendous 
limitations; those limitations consist, not only of the conditions of the lower planes themselves, but also, 
of course, of the personality of the pupil, which is by no means transcended. 

Furthermore, even if the pupil's ego had gained perfect control of his lower vehicles, there would still be 
the difference between the size of the ego of the pupil and of the ego of the Master, because the pupil is 
naturally a smaller ego than the Master whom he follows, and therefore can be only an incomplete, 
representative of Him. 

Meditation is a method of drawing the attention of the ego: it should however be born in mind that, in the 
practice of meditation, instead of trying to interrupt the ego, and draw him down to the personality, we 
should strive to reach up to him in his higher activity. Higher influence is certainly invited by meditation, 
which is always effective, even though on the physical plane things may seem to be very dull, and quite 
without zest. The feeling of dullness in the personality may, in fact, be due to the reaching upwards of the 
ego, and his consequent neglect to send energy down to the personality. 

Meditation and the study of spiritual subjects in this earthly life undoubtedly make a very great difference 
in the life of the ego: for meditation, conscientiously (Page 199) done, opens the channel between the 
personality and the ego, and keeps it open. It should, however, be borne in mind that the physical 
meditation is not directly for the ego, but for the training of the various vehicles to be a channel for the 
ego. In fact, during physical meditation, the ego regards the personality much as at any other time - he is 
usually slightly contemptuous. Nevertheless the force which comes down is always that of the ego, but 
as it is only a small part, it tends to give a one-sided conception of things. 

The ordinary person, who has not taken up spiritual matters seriously, has a thread of connection 
between the personality and ego: in fact this channel is often so narrow that sometimes it appears to be 
almost choked up. On some special occasion - as, for example, that of "conversion"the force may 
break through again. For more developed persons, there is a constant flow, in some measure, between 
ego and personality. 

These considerations should bring home to us that it is by no means always accurate to judge the ego by 
his manifestation in the personality. Thus, for example, an ego of an intensely attractive type may make 
more show, on the physical plane, than another of far higher development, whose energy happens, to be 
concentrated almost exclusively upon the causal or buddhic levels. Hence people who judge merely by 
physical plane appearances are frequently entirely wrong, in their estimation of the relative development 
of others. 

Each of the successive descents of the ego into the lower planes is a limitation so indescribable that the 
man, whom we meet down here on the physical plane, is at best a fragment of a fragment, and as an 
expression of the real man is so inadequate as to furnish us with nothing even remotely resembling,a 
conception of what that man will be at the end of his evolution. 

Until one can see the ego, one has no conception of how great he really is, how infinitely wiser and 

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stronger than the incarnate entity. Every one, in reality, (Page 200) is very much better than he ever seems 
to be. The greatest saint can never fully express his ego; on that higher plane he is a still greater saint 
than he can ever be down here. But, magnificent as he is, he is still, if we may say so, vague in his 
magnificence. 

There are really three ways in which the ego may be developed, and may influence the life. [1] The way 
of the scientist and philosopher: these develop not only the lower mind, but also the higher, so that a 
great deal of its more abstract and comprehensive kind of thought comes down into their consciousness. 

For such as these, the development of the buddhic consciousness will come later. 

[2] The method of using the higher emotions, such as affection, devotion or sympathy , and so awakening 
the buddhic principle to a great extent without developing especially the intermediate causal body. 
Nevertheless, the causal body will be affected, since all buddhic development reacts very powerfully on 
the causal body. These people are not necessarily developing a buddhic vehicle in which they can 
permanently live: but the use of the higher emotions unquestionably evokes vibrations in the buddhic 
matter. Hence there is a stir in the as yet unformed buddhic vehicle, so that many of its vibrations come 
down and brood over the astral body. Thus the man may receive a considerable amount of influence from 
the buddhic plane before the vehicle is at all fully developed. 
[3] The more obscure method in which the will is called into activity, the physical body in some way 
reacting on tmic matter. Very little is known as to how this operates. 
The method of most students is through devotion, and keen sympathy with their fellow men. 

A fairly advanced ego may sometimes be rather inconsiderate of his body because whatever is put down 
into the personality means so much taken from the ego, and he may therefore grudge such expenditure 
of force. An ego may be somewhat impatient, and withdraw himself somewhat from the personality: in 
such cases, however, (Page 201) there would always be a flow between the ego and personality, which is 
not possible with the ordinary man. In the ordinary man the fragment of the ego is, as it were, put down, 
and left to fend for itself, though, it is not completely cut off. At the more advanced stage mentioned, 
however, there is a constant communication between the two along the channel. The ego can therefore, 
withdraw himself whenever he chooses, and leave a very poor representation of the real man behind. So 
we see that the relations between the lower and higher self vary much in different people, and at different 
stages of development. 

An ego busy with his own occupations on his own plane, may forget for a time to pay his personality 
proper attention, just as even a good and thoughtful man may occasionally. under some special pressure 
of business, forget his horse or his dog. Sometimes, when that happens, the personality reminds him of 
its existence by blundering into some foolishness, which causes serious suffering. 

One may notice that sometimes, after the completion of a special piece of work, that has needed the co-

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operation of the ego to a large extent - as for example, lecturing to a large audience - the ego takes away 
his energy, and leaves the personality with only enough to feel rather dispirited. For a time, he admitted 
that there was some importance in the work, and therefore poured down a little more of himself, but 
afterwards he leaves the unfortunate personality feeling rather depressed. 

We must ever recollect that the ego puts down into the personality only a very small part of himself: and 
as that part constantly becomes entangled in the interests which, because they are so partial, are often 
along lines different from the general activities of the ego himself, the ego does not pay any particular 
attention to the lower life of the personality, unless something rather unusual happens to it. 

In the physical life of the ordinary man of the world (Page 202) there is little of interest to the ego, and it is 
only now and then that something of real importance occurs, that may for a moment attract his attention, 
so that from it he draws whatever is worth taking. 

The ordinary man lives in patches; more than half the time he is not awake to the real and higher life at 
all. If a man complains that his ego takes very little notice of him, let him ask himself how much notice he 
has taken of his ego. How often, for example, in any given day, has he even thought of the ego? 

If he wishes to attract the attention of the ego, he must make the personality useful to him. As soon as he 
begins to devote the greater part of his thought, to higher things - in other words, as soon as he really 
begins to live - the ego will be likely to take somewhat more notice of him. 

The ego is well aware that certain necessary parts of his evolution can be achieved only through his 
personality, in its mental, astral and physical bodies. He knows, therefore, that he must some time attend 
to it, must take it in hand, and bring it under his control. 

But we can well understand that the task may often seem uninviting, that a given personality may appear 
anything but attractive or hopeful. If we look at many of the personalities around us, their physical body 
full of drugs and poisons, their astral bodies reeking with greed and sensuality, and their mental bodies 
having no interests beyond moneymaking, and perhaps "sport" of the cruder varieties, it is not difficult to 
see why an ego, surveying them from his lofty height, might decide to postpone his serious effort to 
another incarnation, in the hope that the next set of vehicles might be more amenable to influence than 
those upon which his horrified gaze now rests. We can imagine that he might say to himself: "I can do 
nothing with that; I will take my chance of getting something better next time; it can hardly be worse, 
meantime I have much more important business to do up here". 

A similar state of affairs not infrequently happens (Page 203) in the early stages of a new incarnation. As 
we have already seen, from the birth of the child the ego hovers over it, and, in some cases, begins to try 
to influence its development while it is still very young. But, as a general rule, he pays little attention to it 
until about the age of seven, by which time the work of the karmic elemental should be practically 
finished. 

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But children differ so widely, that it is not surprising to find that the relation between the egos, and the 
personalities involved, differs widely also. Some child personalities are quick and responsive, some are 
dull and wayward. When dullness and unresponsiveness are prominent, the ego often withdraws his 
active interest for the time, hoping that, as the childish body grows, it may become cleverer or more 
responsive. 

To us such a decision may seem unwise, because, if the ego neglects his present personality, it is 
unlikely that the next will be an improvement upon it; and if he allows the child body to develop without 
his influence, the undesirable qualities which have been manifested may quite possibly grow stronger, 
instead of dying out. But we are hardly in a position to judge, since our knowledge of the problem is so 
imperfect, and we can see nothing of the higher business, to which the ego is devoting himself. 

From this it will be seen how impossible it is to judge, with any precision, the position in evolution of any 
one whom we see on the physical plane. In one case, karmic causes may have produced a very fair 
personality having an ego of only moderate advancement behind it. In another case those causes, may 
have given rise to an inferior or defective personality, belonging to a comparatively advanced ego. 

When the ego decides to turn the full force of his energy upon the personality the change which he can 
produce is very great. No one who has not personally investigated the matter cannot imagine how 
wonderful, how rapid, how radical, such a change may be, when conditions are favourable - that is, when 
the ego is (Page 204) reasonably strong, and the personality not incurably viciousmore especially, when 
a determined effort is made by the personality, on its side, to become a perfect expression of the ego, 
and make itself attractive to him. 

To understand how this can be, it is, of course, necessary to look at the matter simultaneously from two 
points of view. Most of us here are very emphatically personalities, and think and act exclusively as such; 
yet we know all the time that in reality we are egos, and those of us who, by many years of meditation, 
have rendered ourselves more sensitive to finer influences, are often conscious of the intervention of the 
higher self. 

The more we can make a habit of identifying ourselves with the ego, the more clearly and sanely shall we 
view the problems of life. But, in so far as we feel ourselves to be personalities, it is obviously our duty, 
and our interest, to open ourselves to the ego, to reach up towards him, and persistently to set up within 
ourselves such vibrations as will be of use to him. At least we should be sure that we do not stand in the 
way of the ego, that we always do our best for him, according to our lights. 

Since selfishness is the intensification of the personality, the first step should be to rid ourselves of that 
vice. Next, the mind should be kept filled with high thoughts; for, if it is continually occupied with lower 
matterseven though those lower matters may be quite estimable in their waythe ego cannot readily 
use it as a channel of expression. 

When the ego makes a tentative effort, when he puts down, as we might say, an explanatory finger, he 
should be received with enthusiasm, and his behests,should be instantly obeyed that he may more and 

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more take possession of the mind, and so come into his inheritance, so far as the lower planes are 
concerned. 

The personality should, so to speak, stand aside, and let the ego, the "warrior", fight in him. 

In so doing, however, the personality must take care (Page 205) that he is devoted to the work, and not to 
his personal share or part in it. He must take care that, in a rush of personality, he remembers all the time 
that it is the ego that is working in him. 

Although the vagueness of the ego, unless he were developed, may perhaps preclude him from 
indicating a particular line of work, yet when the personality, being more definite, has found the work, the 
ego can and does pour himself down into it, and enables him to do it in a much better manner and in an 
altogether grander frame of mind than the personality could attain unaided. 

"But if thou [the personality] look not for him [the ego], if thou pass him by, then there is no safeguard for 
thee. Thy brain will reel, thy heart grow uncertain, and in the dust of the battlefield thy sight and senses 
will fail, and thou wilt not know thy friends from thy enemies". [Light on the Path] This is what happens 
when the personality does not look for the higher guidance of the ego. 

This is a step necessary to be taken, but man who intends to set his feet upon the Path which leads to 
Initiation, for, at Initiation, the lower and the higher become one, or rather the lesser is absorbed by the 
greater, so that there should be nothing left in the personality, which is not a representation of the ego, 
the lower being merely an expression of the higher. With this, however, we shall deal more fully in 
Chapter XXXI, which deals specifically with Initiation. 

It is obvious, therefore, that the personality should endeavour to ascertain what the ego desires, and 
provide him with the opportunities he wants. The study of inner things, as mentioned, and living the 
spiritual life, wakes up the ego, and attracts his attention. To take an example: suppose you have an ego 
whose principal method of manifesting himself is by affection. That quality is what he wants to exhibit by 
his personality: consequently, if the personality tries to feel strong affection, and makes a specialty of 
that, the ego will promptly throw more of himself into the personality, (Page 206) because he finds in it 
exactly what he desires. 

In the savage, the self expresses itself in all kinds of emotions and passions of which the ego could not 
possibly approve, but, in the developed man, there are no emotions but such as he chooses to have. 
Instead of being swayed by emotions, and carried off his feet, he simply selects them. He would say, for 
example: "Love is a good thing: I will allow myself to feel love. Devotion is a good thing: I will allow myself 
to feel devotion. Sympathy is beautiful: I will allow myself to feel sympathy. "This he does with his eyes 
open, intentionally. The emotions are thus under the dominion of the mind, and that mind is an 
expression of the causal body, so that the man is coming very near to the condition of complete unity of 
the higher and lower self. 

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The connection between the ego and the mental body is of the greatest importance, and every effort 
should be made to keep it active and alive. For the ego is the force behind, which makes use of the 
qualities and powers of the personality. In order that we may think of anything we must remember it; in 
order that we may remember it, we must have paid attention to it; and the paying attention is the descent 
of the ego into his vehicles in order to look through them. 

Many a man with a fine mental body and a good brain makes little use of them, because he pays little 
attention to lifethat is to say, because the ego is putting but little of himself down into these lower 
planes, and so the vehicles, are left to run riot at their own will. The remedy for this has already been 
stated: it is to give the ego the conditions he requires, when there will be no reason to complain of his 
response. 

It appears that the actual experiences of the personality cannot be transmitted to the ego: but the 
essence of them may be passed to him. The ego cares little for details, but does want the essence of 
experiences. This being so, it is evident (Page 207) that the ordinary man has in his life very little that 
appeals to the ego. 

The system of yielding up results of the lower work, but not the detailed experiences, proceeds all the 
time until Adeptship is attained. 

The student will do well to follow the advice given in Light on The Path : watch for the ego, and let him 
fight through you: but at the same time remember, always that you are the ego. Therefore identify 
yourself with him, and make the lower give way to the higher. Even if you fall many times, there is no 
reason to be disheartened, for even failure is to a certain extent success, since by failure we learn, and 
so are wiser to meet the next problem. It is not expected that we should invariably succeed, but only that 
we shall always do our best. 

Moreover, we must recollect that the ego has associated himself with the personality because he has a 
hunger,or thirst [Trishna] for vivid experience. As he develops, the hunger abates little by little,and 
sometimes,when he is advanced, and has become more sensitive to the delights and activities of his own 
plane,he goes to the other extreme of neglecting his personality, caught as it is in the grip of karma, sunk 
in conditions which are now full of sorrow or of boredom to the ego, because he feels that he has 
outgrown them. 

This diminution of the thirst has taken place as he developed his personality. When he gained full 
consciousness on the astral plane,the physical began to appear dull by comparison; reaching the lower 
mental world, he found the astral dark and dismal; and all four of the lower levels lost their attraction 
when he began to enjoy the still more vivid and luminous life of the causal body. 

As has already been pointed out, it is necessary ever to bear in mind that consciousness is one: it is, 
therefore, quite mistaken to conceive of the ego, or higher-self, as something "above", something 
essentially foreign to ourselves, and consequently hard to reach. (Page 208) Often we speak of the 
"tremendous effort" required to reach the higher self: at other times of the inspiration, etc.,which comes 

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from the higher self to us down below. In all these cases, we make the fundamental mistake of 
identifying, ourselves with that which we are not, instead of that which we fundamentally are. The first 
condition of spiritual achievement is the certainty, beyond any doubt that we are the ego of higher self: 
the second condition is that we have full confidence in our own powers as the ego, and the courage to 
use them freely. 

Instead, therefore, of looking upon the consciousness of the personality as usual and normal, we should 
accustom ourselves to look upon the consciousness of the personality as abnormal and unnatural, and 
the life of the ego as our own true life, from which by continuous effort we keep ourselves estranged. 

This attitude to the various bodies should be adopted in practical life. Thus, the physical body should not 
be permitted to work of its own accord, but should be deliberately and consciously trained to obey the 
behests of the ego. In this way will be brought about what the Hermetic philosophers called the 
"regeneration" of the body. This is a real change which, when accomplished for ever breaks the dominion 
of the physical body over the consciousness, making it instead an instrument for the use of the ego. 

A similar change should be brought about with regard to the astral body. Instead of permitting the world 
of emotion to influence it and determine its activity, the ego should himself decide and determine what 
emotions he will entertain, what feelings he permits himself to radiate from his astral body. Thus the 
consciousness of the ego becomes disentangled from the astral body, and that body becomes 
subservient to the wishes of the ego. 

Perhaps most essential of all is control of the mental body, because thought is the manifestation of the 
supreme Creative Energy. We should never allow thought images to be incited from without: (Page 209) 
instead, when thought images are made, they should be created by the deliberate, self-conscious action 
of the ego himself. 

Great danger lies in the undisciplined imagination. Were it not for the imagination, external objects of 
desire would have no power over us. The ego should therefore acquire full control over the imagination, 
and permit it to exercise its function only in such directions as he determines. 

Uncontrolled imagination acts also as a powerful factor in undermining and weakening the will. Only too 
often, after some resolution has been made, the imagination is allowed to play with the unpleasant 
aspects of what it has been decided to do, until eventually it is made to appear so unpleasant that the 
idea of doing it is given up altogether. Shakespeare uttered deep psychological, truth when he made 
Hamlet say : "the native hue of resolution is sicklied o'er with the pale cast of thought." 

The remedy for this unfortunate habit is obvious: the will and attention should be irrevocably 
concentrated, not on the difficulties or unpleasantnesses which we imagine confront us, but on the task 
which is to be done. "Nerve us with constant affirmatives", said Emerson. 

Pursuing the analysis a little further, we should abandon the widespread idea that the will does things, 

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that we carry through something by an effort of the will. To do and carry out is not the function of the will, 
but of a quite different aspect of the ego, the creative activity. 

The will is the Ruler, the King who says "this shall be done," but who does not go and do things Himself. 
Psychologically speaking, the will is the power to hold the consciousness focussed on one thing and 
exclude everything else. In itself, it is perfectly serene, quiet, and unmoving, being, as said, just the 
power to hold one thing and exclude all else. 

It is scarcely possible to fix the limits of the power of the human will when properly directed. It is so ( Page 
210 ) much more far-reaching than the ordinary man ever supposes, that the results, gained by its means 
appear to him astounding and supernatural. A study of its powers brings one gradually to realise what 
was meant by the statement that if faith were only sufficient, it could remove mountains, and cast them 
into the sea; and even that oriental description seems scarcely exaggerated when one examines 
authenticated instances of what has been achieved by this marvellous power. Perhaps the most 
important factor in a successful use of the will is perfect confidence, which of course, may be gained in 
various ways, according to the type of person concerned. 

As soon as man realises that there is the inner and spiritual world of the ego, which is of enormously 
more importance in every way than that which is external, he may well adopt the attitude of an actor, who 
plays his part in the world, only because of the true life inside. An actor takes various parts at different 
times, just as we come back in other incarnations and wear other kinds of bodies. But all the time the 
actor has his real life as a man and as an artist as well, and, because he has that life of his own, he 
wants to play his part well, in the temporary life of the stage. Similarly, we should wish to do well, in our 
temporary life here, because of the great reality behind, of which it is a very small fragment. 

If this is clearly realised, we shall see what is the relative importance of this outer life: that its only value 
to us is that we shall play our part well, whatever that part may be. What kind of part it is, and what 
happens to us in this mimic existence - these things matter little. It may be an actor's business to go 
through all sorts of pretended sorrows and difficulties; but these do not trouble him in the least. He may, 
for example, have to be killed every night in a duel; what does the feigned death matter to him? The only 
thing that concerns him is that he should acquit himself well. 

Hence, it should not be difficult to realise that the ( Page 211) world about us is a mimic world, and that it 
really does not matter what experiences may come to us. All things that happen to people from the 
outside are a result of their karma. The causes were set up going long ago in other lives, and cannot now 
be altered. Therefore it is useless to worry about the things that happen: they should be borne 
philosophically. The way in which they are borne moulds the character for the future, and that is the only 
important thing. One should use karma to develop courage, endurance and various other good qualities, 
and then dismiss it from the mind. 

Thus the groping, striving, struggling divine Self becomes, as evolution proceeds, the true Ruler, the 
inner Ruler Immortal. A man who grasps that he is himself that Immortal Ruler, seated within his Self-
created vehicles of expression, gains a sense of dignity and power which grows ever stronger, and more 
compelling on the lower nature. The knowledge of the truth makes us free. 

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The Inner Ruler may still be hampered by the very forms he has shaped for self-expression, but, knowing 
himself as the Ruler, he can work steadfastly to bring his realm into complete subjection. He knows that 
he has come into the world for a certain purpose, to make himself fit to be a co-worker with the Supreme 
Will, and he can do and suffer all which is necessary to that end. 

He knows himself divine, and that his Self-realisation is only a matter of time. Inwardly, the divinity is felt, 
though outwardly it is not yet expressed; his task is to become in manifestation what he is in essence. He 
is king de jure, not yet de facto. 

As a Prince, born to a crown, patiently submits to the discipline which is fitting him to wear it, so the 
sovereign Will in us is evolving to the age when royal powers will pass into its grasp, and may therefore 
patiently submit to the necessary discipline of life. 

A correct view of the relationship, between the ego and his successive personalities, should suffice to 
clear up ( Page 212 ) the misunderstandings which have arisen regarding the teachings of the Lord 
Buddha. The Buddha preached constantly against the idea which was evidently prevalent in His time, of 
the continuation of the personality. But while He taught that nothing of all that, with which men generally 
identify themselves, lasts forever, He made most unequivocal statements about the successive lives of 
men. He gave examples of preceding lives, and compared, successive incarnations to days that one may 
have spent in this village or in that. 

Nevertheless, the Southern Church of Buddhism now teaches that only karma persists, not an ego; as 
though man in one life made a certain amount of karma, and then died, and nothing was left of him, but 
another person was born, and had to bear the karma which that person did not make. 

With curious illogicality, however, in spite of the formal teaching to the contrary, a practical belief in the 
continued existence of the individual persists, because, for example, the Buddhist monks speak of 
attaining nirvana, and recognise that this will take many lives. 

The real significance of this teaching of the Buddha lies in the great emphasis, He laid on the external 
temporary part of man which does not endure, and the implication that the parts of man which are not 
temporary or external, do survive as the enduring ego, the real man. 

His teaching, however, went still deeper than this. There is a passage in the Shri Vakya Sudha which 
warns the aspirant that when he repeats the great formula "I am That", he must take care what he means 
by " I ". It explains that the separate individual should be understood as threefold, and that it is the union 
of Brahman only of the highest of these three that is proclaimed by "Thou art That", and such sayings. 
We have already abundantly seen that the personality is not "I": and even the "you" in me is not "I" : the " 
I " is some thing indistinguishable ( Page 213 ) from the universal Self, in which the many and the One are 
one. The Lord Buddha's teaching denies the permanency of the "you", that men call " I ". 

Much wisdom is often wrapped up in etymology. Thus the very word "person" is compounded of the two 

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Latin words per and sona, and therefore signifies, "that through which the sound comes"- i.e., The mask 
worn by the Roman actor to indicate the part which he happened at the moment to be playing. Thus we 
very appropriately speak of the group of temporary lower vehicles, which an ego assumes when he 
descends into incarnation, as his "personality". 

Almost equally instructive are the words individual and individuality which are highly appropriate when 
applied to the ego. For individual means that which is not divisible without loss of identity: subsisting as 
one; and individuality is defined as separate and distinct existence. Going a stage further still, the word 
exist derives from ex , out, and sistere, to make to stand. Thus the ego or individuality is made to stand 
out [ from the Monad ], and manifests itself through the mask of the personality. 


Diagram XXIX is an attempt to illustrate one aspect of the relationship 
between the ego and his successive personalities. We see in the 
diagram, first, the Monad deriving his life from the Unmanifest, and 
projecting below himself his ego, with his threefold characteristics or 
aspects. The ego in turn projects ( Page 214 ) from himself into the 
lower planes a series of successive personalities. These are shown in 
the drawing as gradually widening out, as they develop, until 
eventually the last personality is equilateral, being fully and 
symmetrically developed, thereby expressing, as fully as its inherent 
limitations permit, the nature and powers of the ego. 

As people develop, the personal consciousness may be unified with 
the life of the egoas far as that is possible - and then there is only 

one consciousness: even in the personal consciousness there will be 
the consciousness of the ego, who will know all that is going on. But, as already said, with many people, 
at the present day, there is often considerable opposition between the personality and the ego. 

A man who has succeeded in raising his consciousness to the level of the causal body, and thereby 
unifying the consciousness of the lower and the higher selves, of the personality with the individuality or 
ego has, of course, the consciousness of the ego at his disposal during the whole of his physical life. This 
will not be at all affected by the death of the physical body, nor even by the second and third deaths in 
which he leaves behind him the astral and mental bodies respectively. 

His consciousness, in fact, resides in the ego all the time, and plays through whatever vehicle he may 
happen at any given moment to be using. 

For him the whole series of his incarnations is only one long life: what we call an incarnation is to him a 
day in that life. All through his human evolution, his consciousness is fully active. Incidentally, we may 
note that he is generating karma just as much at one period as at another; and while his condition at any 
given moment is the result of the causes he has set in motion in the past, yet there is no instant at which 
he is not modifying his conditions by the exercise of thought and will. Whilst this consideration applies to 
all men, yet it is clear that one who possesses the ego consciousness is in a position to modify his karma 
more deliberately, and with ( Page 215 ) more calculated effect, than one who has not achieved continuous 

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ego-consciousness. 

H.P.Blavatsky speaks of the Higher Self as the "great Master", though she is here using the term Master 
in an unusual sense, different from that in which it is mostly employed today. It is, she says, theequivalent of Avalokiteshvara, and the same as Adi-Buddha with the Buddhist occultists, tma. with the 
Brahmanas, and Christos with the ancient Gnostics. 

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CHAPTER XXVII 


THE EGO IN THE PERSONALITY 

( Page 216 ) There are a number of ways in which the activity of the ego may be more specifically 
observed as operating through the consciousness of the personality. In the first place, as has been 
pointed out more than once, anything evil or selfish cannot, by the very mechanism of the higher planes 
affect the ego, and we may therefore say that he has nothing to do with it. Unselfish thoughts and 
feelings alone can affect the ego: all the lower thoughts and feelings affect the permanent atoms, not the 
ego: and as we have seen, corresponding to them we find gaps in the causal body, not "bad" colours. 
The ego is concerned only with purely unselfish feelings and thoughts. 

Most people are conscious of times when they are filled with splendid inspiration, and exaltation, with 
glowing devotion and joy. These moments, of course, are precisely those when the ego succeeds in 
impressing himself upon the lower consciousness; but that which is then felt is, in reality, there all the 
time, though the personality is not always conscious of it. The aspirant should endeavour to realise, both 
by reason and by faith, that it is always there, and it will then appear as though he actually felt it, even at 
times when the link is imperfect, and when he does not feel it in the personal consciousness. 

Moreover, it is obvious that while the mind is responding to the appeals of he physical, astral and lower 
mental planes, it is not likely to hear the message, that the ego is trying to transmit to the personality from 
his own higher planes. 

An emotional impulse belonging to the astral plane, is sometimes mistaken for real spiritual aspiration 
( Page 217 ) because what happens in the buddhic vehicle, if brought down to the personality, is reflected 
in the astral body. A standard example of this phenomenon is to be found in religious revivalist meetings. 
Such great emotional upheavals, whilst sometimes beneficial, are in many instances harmful, tending to 
throw people off their mental balance. 

Two simple but excellent rules may be given for differentiating between a true intuition and mere impulse. 
First: if the matter be laid aside for a while, and "slept on" an impulse will probably die away: a genuine 
intuition will remain as strong as ever. Second: true intuition is always connected with something 
unselfish; if there is any touch of selfishness it may be taken as certain that it is only as astral impulse, 
and not a true buddhic intuition. 

The influence of the ego is often felt on occasions when one seems to know by inner conviction that a 
thing is true without being able to reason it out. The ego knows, and has good reason for his knowledge; 
but sometimes he cannot impress his reasons on the physical brain, though the bare fact that he knows 
manages to come through. Hence, when a new truth is presented to us, we know at once whether we 
can accept it or not. 

That is not superstition, but an intense inner conviction. Superficially, it may appear to be abandoning 
reason in favour of intuition; but then it must be remembered that buddhi, which we translate "intuition" is 

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as known in India as "pure reason". It is the reason of the ego, which is a type higher than that which we 
have on the lower planes. 

More specifically, we may say that manas gives inspiration: buddhi gives intuition as to right and wrong:
tma. is the directing conscience, commanding that the man should follow that which he knows to be 
best, often when the mind is trying to invent some excuse to do otherwise. 

Again, the manifestation of genius are but the momentary grasping of the brain by the large ( Page 218 ) 
consciousness of the ego, forcing it into an insight, a strength of grip, and a width of outlook, that causes 
its noble reach. This large consciousness is the real Self, the real man. Many things that we see around 
us, or that happen to us, are hints of this larger consciousness, whisperings, scarcely articulate as yet, 
but with all the promise of the future, that come from the land of our birth, from the world to which we truly 
belong. They are the voice of the living spirit, unborn, undying, ancient, perpetual, constant. They are the 
voice of the inner God, speaking in the body of man. 

Life teaches us in two ways, by tuition that the world gives us, and by intuition the working of the inner 
self. As men develop, their intuition increases, and they do not depend so much as before on the 
instruction that the world gives. That is another way of saying that the man who uses his inner powers 
can learn much more from a little experience than other men can from a great deal. Because of the 
activity of his innate intelligence, the developed man is able to see the great significance of even small 
things; but the undeveloped mind is full of curiosity. It is eager for novelty, because, not being good at 
thinking, it soon exhausts the obvious significance of commonplace things. This mind is the one that 
craves miracles in connection with its religious experience, as it is blind to the countless miracles that 
surround it all the time. 

What we call the dictates of conscience come from above, and represent usually the knowledge of the 
ego on the subject. But here a word of caution is necessary. The ego himself is as yet but partially 
developed. His knowledge on any given subject may be quite small, or even inaccurate, and he can 
reason only from the information before him. 

Because of this, a man's conscience often misleads him, for an ego who is young, and knows but little, 
may yet be able to impress his will upon the personality. But as a general rule the undeveloped ego is 
also undeveloped in his power of impressing himself ( Page 219 ) upon his lower vehicles; and perhaps this 
is just as well. 

Sometimes however, as said, an ego, who lacks development in tolerance and wide knowledge, may yet 
have a will sufficiently strong to impress upon his physical brain orders which show that he is a very 
young ego, and does not understand. 

Hence, when conscience seems to dictate something which is clearly against the great laws of mercy 
and truth and justice [as, possibly, was the case with some of the inquisitors], the man should think 
carefully whether the universal rule is not a greater thing than the particular application which seems to 
conflict with it. The intellect should always be used in such a way that it will be an instrument of the ego, 

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not an obstacle in the path of his development. 

A curious example of the way in which an ego may manifest himself to the personality is that described in 
The Mental Body, p.280. A certain orator whilst speaking one sentence of a lecture, habitually sees the 
next sentence actually materialise in the air before her, in three different forms, from which she 
consciously selects that one which she thinks the best. This is evidently the work of the ego, though it is 
a little difficult to see why he takes that method of communication, instead of himself selecting the form 
he thinks best, and impressing that form alone on the personal consciousness. 

That which is known to mystics as the "Voice of the Silence" differs for people at different stages. The 
voice of the silence for any one is that which comes from the part of him which is higher than his 
consciousness can reach, and, naturally that changes as his evolution progresses. 

For those now working with the personality, the voice of the ego is the voice of the silence, but when one 
has dominated the personality entirely, and has made it one with the ego, so that the ego may workperfectly through it, it is the voice of tma. - the triple spirit on the nirvanic plane. When this is ( Page 220 ) 
reached, there will still be a voice of the silencethat of the Monad. When the man identifies the ego and 
the Monad, and attains Adeptship, he will still find a voice of the silence coming down to him from above, 
but then it will be the voice, perhaps, of one of the Ministers of the Deity, one of the Planetary Logoi. 
Perhaps for Him in turn it will be the voice of the Solar Logos Himself. The "Voice of the Silence", 
therefore, from whatever level it may come, is always essentially divine. 

The ego works in the physical body through the two great divisions of the nervous system - the 
sympathetic and the cerebrospinal. The sympathetic system is connected mostly with the astral body, the 
cerebrospinal system with the mental body, this system coming more and more under the influence of the 
ego as he advances in intellectual power. 

As the cerebrospinal system developed, the ego passed on to the sympathetic system more and more of 
the parts of his consciousness, definitely established, towards which he no longer needed to turn his 
attention, in order to keep them in working order. It is possible, by the methods of Hatha Yoga, for 
example for the ego to re-establish direct control over portions of the sympathetic system: to do so, 
however, is obviously not a step forward, but a step backward, in evolution. 

The student should recollect that the ego is always striving upwards, trying to get rid of the lower planes, 
endeavouring to throw off the burdens which prevent his climbing. He does not want to be troubled, for 
example, with looking after the vital functions of the body, and gives his attention to the machinery only 
when anything goes wrong. As previously said, all such workings are recoverable, but it is not worth while 
to do so. On the contrary, the more we can hand over to that automatism, the better; for the less we have 
to utilise the waking consciousness, for the things that are constantly recurring, the more shall we have to 
work for the things that really need attention, ( Page 221 ) and that are probably vastly more important, at 
any rate from the point of view of the ego. 

Occasionally a man may become dominated by a "fixed idea", this resulting in some cases in madness, 

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in other cases, in the unshakable devotion or determination of the saint or the martyr. These two classes 
of cases have diverse psychological origins, which we may now study. 

A fixed idea that is madness is an idea which the ego has handed over to the sympathetic system, so 
that it has become part of the "subconscious". It may be a past mood or notion, that the ego has 
outgrown; or a forgotten fact, suddenly reasserting itself, unaccompanied by its proper surroundings;or 
the connection of two incongruous ideas; and so on. 

There are countless such ideas, with which the ego has had to do in the past, and which he has not 
entirely thrown out of the mechanism of consciousness so that they have lingered there, though the ego 
himself has outgrown them. So long as any part of the mechanism of consciousness can respond to 
them, for so long those ideas may emerge above the horizon, or "threshold" of consciousness. 

When such an idea comes up, as it does, without reason, without rationality, with the rush and surge and 
passionate strength of the past, it overbears the subtler mechanism that the ego has evolved for his 
higher purposes. For ideas,such as those we are considering, are stronger on the physical plane than 
those we call the ordinary mental ideas, because, their vibrations being slower and coarser, they produce 
more result in the denser matter. It is far easier to affect the physical body, for example, by the surge of a 
barbaric emotion, than by the subtle reasoning of a philosopher. 

We may state, then, that the fixed idea of the madman is usually an idea which has left its trace on the 
sympathetic system, and which, during some disturbance or weakening of the cerebrospinal system, is 
able to assert itself in consciousness. It arises from below. ( Page 222 ) 

The fixed idea of the saint or martyr, on the other hand, is a very different thing. This comes down from 
the ego himself, who is striving to impress upon the physical brain his own loftier emotion, his own wider 
knowledge. The ego, who can see further on the higher planes than he can in the physical encasement, 
tries to impress upon that physical encasement his own will, his own desire for the higher and nobler. It 
comes with all-dominating power; it cannot approve itself to the reason, for the brain is not yet ready to 
reason on those lines of higher knowledge and of deeper vision and intuition; but it comes down, with the 
force of the ego on a body prepared for it, and thus asserts itself as the dominant power, guiding the man 
to heroic action, to martyrdom, to saintship. Such fixed ideas come, not, as in the previous class, from 
below, but from above; not from the subconscious but from the super-conscious. 

As was said in The Mental Body, p. 279, we need not shrink from the fact that there is frequently a 
psychological instability associated with genius, as expressed in the saying that genius is akin to 
madness, and in the statement of Lombroso and others that many of the saints were neuropaths. The 
more delicate the machinery, the more easily may it be overstrained, or thrown out of gear; hence it is 
sometimes true that the very instability of the genius or the saint is the very condition of inspiration, the 
normal brain being not yet sufficiently developed, nor delicate enough, to answer to the subtle waves 
coming from the higher consciousness. 

Thus those impulses, which we call the promptings of genius, come down from the super-conscious, 

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from the realm of the ego himself. Not only do these inspirations from the higher consciousness 
sometimes cause brain instability, but, as is well known, they are frequently accompanied by great 
irregularity of moral conduct. The reason for this is interesting and important. 

When any force comes down, from a higher to a lower plane, ( Page 223 ) it is subject to transmutation in 
the vehicle into which it comes. According to the nature of the vehicle will be the transmutation of the 
force,a portion of the force being changed by the vehicle, into which it plays, into the form of energy to 
which that vehicle lends itself most readily. 

Hence, for example, if an organism have a tendency to sexual excitement, the down flow of the force of 
genius will immensely increase the force of sexuality, by that part of which is transmitted into vitality. We 
may note here, as an example of the working of this principle, that in the Third Race, the down flow of the 
spiritual life, into the channels of the animal man, so enormously increased his animal powers, that it was 
necessary that the Sons of Mind should come to his assistance, or humanity would have plunged down 
into the vilest of animal excesses, the very force of the spiritual life increasing the depth of the plunge into 
degradation. The lesson to be learnt here is clearly, that before we invite the inflow of the higher forces, it 
is all-important first to purify the lower nature. As the Buddha taught, the first rule is: "Cease to do evil". 

In the words of The Voice of the Silence: "Beware lest thou shouldst set a foot still soiled upon the 
ladder's lowest rung. Woe unto him who dares pollute one rung with miry feet. The foul and viscous mud 
will dry, become tenacious, then glue his feet unto the spot; and like a bird caught in the wily fowler's 
lime, he will be stayed from further progress. His vices will take shape and drag him down. His sins will 
raise their voices like as the jackal's laugh and sob after the sun goes down; his thoughts become an 
army, and bear him off a captive slave. 

"Kill thy desires, Lanoo, make thy vices impotent, ere the first step is taken on the solemn journey. 

"Strangle thy sins, and make them dumb forever, before thou dost lift one foot to mount the ladder. 

"Silence thy thoughts, and fix thy whole attention on thy Master, whom yet thou dost not see, but whom 
thou feelest". 

( Page 224 ) The student will scarcely need to be told that one meaning of "thy Master" is his own ego. 

A man on the Path must do his work thoroughly. On the threshold mistakes can easily be corrected. But 
unless the disciple gets rid entirely, for example, of the desire for power, in the early stages of his spiritual 
apprenticeship, it will become stronger and stronger. If he does not weed it out where it is based in the 
physical, astral and mental planes, but allows it to take root in the spiritual plane of the ego, he will find it 
very difficult to eradicate. Ambition thus established in the causal body is carried on from life to life. So 
the pupil should beware of permitting spiritual ambition to touch the causal body, and so build into it 
elements of separateness, which more and more encase the life. 

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A man who is a genius on some line may often find it easy to apply tremendous, concentration to his 
particular line of work; but,when he relaxes from that, his ordinary life may quite possible be still full of 
whirlpools in his mental and astral bodies. Such whirlpools may and do constantly crystallise into 
permanent prejudices, and make actual congestions of matter closely resembling warts upon the mental 
body [vide The Mental Body,p.31]. This of course is not what is required: the student of occultism aims at 
nothing less than the complete destruction of the whirlpools, so as to comb out the lower mind and make 
it the calm and obedient servant of the higher self at all times. 

During the sleep of the physical body, although the ego leaves the body, yet he always maintains a close 
connection with it, so that under ordinary circumstances, he would be quickly recalled to it by any attempt 
that might be made upon it, e.g.. ,to obsess it. 

Whilst there are several widely different causes of sleepwalking [vide The`Astral Body p.90-91] there are 
some instances in which it appears that the ego is able to act more directly upon his physical body during 
the absence of the intermediate mental and astral vehicles ( Page 225 )instances in which the man is 
able, during his sleep, to write poetry or to paint pictures, which would be far beyond his powers when 
awake. 

The ego often impresses his ideas upon the personality in dreams, using sets of symbols, of which each 
ego has his own system, though some forms seem general in dreams. Thus it is said that to dream of 
water signifies trouble of some sort, although there does not seem any real connection between the two. 
But, even though there be no real connection, an ego - or for that matter some other entity who desires to 
communicatemay use the symbol, merely because it is understood by the personality, and, by means 
of it, warn the personality of some impending misfortune. 

Prophetic dreams must be attributed exclusively to the action of the ego,who either foresees for himself, 
or is told of some future event, for which he wishes to prepare his lower consciousness. This may be of 
any degree of clearness and accuracy, according to the power of the ego to assimilate it himself, and 
having done so, to impress it upon his waking brain. 

Sometimes the event is one of serious moment, such as death or disaster, so that the motive of the ego, 
in endeavouring to impress it, is obvious. On other occasions, however, the fact foretold is apparently 
unimportant, so that it is difficult to understand why the ego should take any trouble about it. But in such 
cases, it must be borne in mind that the fact remembered may be merely a trifling detail of some far 
larger vision, the rest of which has not come through to the physical brain. Stories of such prophetic 
dreams are, of course, quite common. Several are to be found in Dreams, by C.W.Leadbeater,p. 52 et 
seq. 

In order to bring through, into the physical brain, impressions from the ego ,It is obvious that the brain 
must be calm. Everything from the causal body must pass through the mental and astral bodies, and, if 
either of these is disturbed it reflects imperfectly, just as the least rippling of the surface of a lake will 
break up and distort images reflected in it. It is necessary ( Page 226 ) also to eradicate absolutely all 
prejudices, otherwise they will produce the effect of stained glass, colouring everything which is seen 
through them, and so giving a false impression. 

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If a man is to hear the "still small voice" with certainty and accuracy, he must be still: the outer man must 
be unshaken by all external things, by the clamour of the big breakers of life that dash against him, as 
well as by the delicate murmur of the softer ripples. He must learn to be very still, to have no desires and 
no aversions. Except on rare occasions, when it is unusually strong, it is only when personal desires and 
aversions have ceased to exist, when the voice of the outer world can no longer command him, that a 
man can hear the inner voice which should be his unfailing guide. 

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CHAPTER XXVIII 


THE EGO AND THE PERSONALITY: SACRAMENTAL AIDS 

( Page 227 ) The sacraments of the Christian religion, and also the ceremonies of Freemasonry, have such 
an intimate bearing on the relationship between the ego and the personality, as to justify a separate 
chapter being devoted to considering this important aspect of our subject. 

We will consider first the sacraments of Christianity, as they are performed in the Liberal Catholic Church. 

The Christian Church sets out to meet the soul or ego, as soon as he comes into his new set of bodies, 
offering him welcome and assistance: this is achieved through the ceremony of baptism. 

As it is not practicable to get at the ego himself, his vehicles are dealt with on the physical plane. As we 
have seen, what the ego most needs is to get his new set of vehicles in order, so that he can work 
through them. Coming, as he does, laden with the results of his past lives,he has within him seeds of 
good qualities, and also seeds of evil qualities. Those seeds of evil have often, been called "original sin", 
and quite wrongly connected with the fabled action of Adam and Eve. 

It is obviously of great importance to the child that everything possible should be done to starve out the 
germs of evil, and to encourage those of good: it is to this end that the sacrament of baptism is especially 
designed. The water used is magnetised, with a special view to the effect of its vibrations upon the higher 
vehicles, so that all the germs of good qualities, in the unformed astral and mental bodies of the child, 
may thereby receive a strong stimulus, while at the same time the germs of evil may be isolated and 
deadened. 

( Page 228 ) The ceremony has also another aspect, that of consecrating and setting apart the new 
vehicles to the true expression of the soul within, and when it is properly and intelligently performed, 
there can be no doubt that its effect is a powerful one, which may affect the whole future life of the child. 

The baptismal ceremony brings a new force into activity, on the side of the ego, in order to influence his 
vehicles in the right direction. Underlying the belief, that at baptism a guardian angel is given to the child, 
is the fact that a new thought-form, or artificial elemental is built,which is filled by the divine force, and 
also ensouled by a higher kind of nature-spirit known as a sylph. This remains with the child as a factor 
on the side of good, so that to all intents and purposes it is a guardian angel. Incidentally, through this 
work the sylph becomes individualised, and grows from a sylph into a seraph, through its association with 
a thought-form, permeated by the life and thought of the Head of the Church Himself. 

The sacrament of baptism cannot alter the disposition of the man, but it can make his vehicles a little 
easier to manage. It does not suddenly make a devil into an angel, or a very evil man into a good one, 
but it certainly gives the man a better chance. This is what it is intended to do, and that is the limit of its 
power. 

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In addition, and more specifically, the baptismal ceremony is intended to open up the chakrams, or force-
centres, and to set them moving much more rapidly. When this has been done [for details the student is 
referred to The Science of the Sacraments], and the "guardian angel" thought form has been built, the 
pouring in of the triple spiritual force takes place at the actual baptism itself, through the medium of 
consecrated water. 

As the names of the Trinity are invoked, the force unquestionably flows from the Three Persons of the 
Solar Deity Himself, though it reaches us through the intermediate stages of the Christ, Who is the Head 
of the Church, ( Page 229 ) and the ordained priest. The thought which fills the guardian angel thought-
form is, in fact really that of the Christ Himself. 

Baptism is primarily intended for infants, and its commission in infancy cannot be fully supplied by 
baptism is later life. This adult has necessarily long ago verified the matter of his vehicles for himself, and 
his currents are flowing much in the same way as baptism would have caused them to flow; but it will 
usually be found that the "corners" are not cleaned up, much of the aura seems unvivified, and there is a 
large amount of indeterminate matter, with which nothing is being done; it has, therefore, a tendency to 
get out of the general circulation, to settle and form a deposit, and so gradually to clog the machinery and 
interfere with its efficient working. Baptism in infancy obviates much of this unpleasant result. 

In the case of older people, quite a different type of sylph is given, a more worldly-wise entity, capable of 
development into a keener intelligence. About him there is something half-cynical: he has unwearying 
patience, but he does not seem to be expecting much, while the angel of the baby is optimistic - vaguer , 
it may be,than the other, but full of love and hope, and schemes for the future. 

Still, a wholesome and beneficent influence is exercised by the baptism of adults; the anointing with the 
sacred chrism is not without its use, in cleansing the gateway through which the man passes in and out 
of his body in sleep, and even in the making of the shield, before and behind, is good, especially for 
those who are young and unmarried. 

In the sacrament of Confirmation, the bishop pronounces a preliminary blessing, which is intended to 
widen out the connection between the ego and his vehicles, in order to prepare the way for what is 
coming. We might say that the object is to stretch both soul and vehicles to their utmost capacity, that 
they may be able to receive more of the Divine outpouring.( Page 230 ) 

As he makes the sign of the cross, at the appropriate places, the bishop pours into the candidate power, 
which is definitely that of the Third Person of the Trinity. This comes in three waves, and acts at the three 
levels, upon the principles of the candidate. 

The divine power rushes through the ego of the bishop, into the higher mind of the candidate: then itpushes upward into Buddhi and finally presses upwards into the tma. In each case, it is through the 
Third-Person aspect of each of these principles that the work is done. 

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Some candidates are, of course, far more susceptible to the process of opening-up than others. Upon 
some the effect produced is enormous and lasting; in the case of others, it is often but slight, because as 
yet that which has to be awakened is so little developed as to be barely capable of any response. 

When the awakening, so far as it may be, has been achieved, there comes what may be called the fillingand sealing of tma., buddhi and manas. The effect on tma. is reflected in the etheric double, so far as 
the development allows, that on buddhi is reproduced in the astral body, and that on higher manas is 
mirrored in the mental body. 

The intention of Confirmation is thus to tighten the links all the way up, to bring about a closer connection 
between the ego and the personality, and also between the ego and the monad. The result is not merely 
temporary; the opening up of the connections makes a wider channel, through which a constant flow can 
be kept going. Confirmation arms and equips a boy or girl for life, and makes it easier for the ego to act 
on and through his vehicles. 

Passing to the Minor Orders, we find the Cleric is intended to aim at the control of his physical body: the 
Doorkeeper to purify and control his astral body; the Reader has to learn to wield the forces of his mind: 
the ordination of the Exorcist is aimed at the causal body, and is intended to develop the will, and to give 
the ego fuller control of the lower vehicles. The degree of Acolyte ( Page 231 ) is intended to help the man 
to quicken his intuition, the buddhic faculty. 

In this series of diagrams, the following symbols are employed:-


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( Page 232 ) In Diagram XXXI we have illustrated the condition of an intelligent and cultured, layman. The 
true man, the Monad, is shown on his own plane, that of Anupadaka. He expresses, or manifests himselfin his three aspects on the plane of tma.: these we will term tma. [1], tma. [2] and tma. [3], and 
have marked on the diagrams as A1, A2 and A3 respectively. 


Of these three aspects, the first [ A1] remainson the plane of tma.: the second descends, 
or moves outwards, to the plane of buddhi, 
where we will call it Buddhi [1], marking, it 
B1. The third descends or moves out through 
the two planes, and shows, itself in the 
higher mental world as Manas, or M: this 
aspect, also, as it descends or moves 
through the plane of Buddhi, we will call it 
Buddhi [2] or B2. 

These three outer or lower manifestations, 
A1, B1 and M, taken together, constitute, as 
we know, the soul or ego, in his causal body, 
as indicated in the diagram by the dotted line 

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which encloses them. 


Thus we see that, in addition to the principles of tma., buddhi and manas, expressed in the ego as A1, 
B1 and M, there is also , still latent and undeveloped, another aspect of Buddhi [B2], and two aspects oftma. [A1 and A2], making three further aspects still to be brought out of latency, and developed into 
activity. 

Now in the Christ Himself, the Perfect Man, these principles also exist, in exactly the same order: but in 
His case, they are, of course, fully developed, and, moreover, mystically one with the second Person of 
the Trinity. One of the gifts conferred by ordination is the linking of certain of these principles, in the 
ordinand, ( Page 233 ) with the corresponding principles of the Christ, so that a definite channel is made, 
down which spiritual strength and wisdom flow, up to the fullest limit of the ordinand's receptivity. 

The Ordination to the degree of Sub-Deacon confers no powers, but assists in preparing the way for 
Ordination to the degrees of Deacon, the lowest of the three Major Orders. The bishop therefore attempts 
gently to widen the connection [the antahkarana, see p.190] between the ego and the lower vehicles of 
the Sub-Deacon [see Diagram XXXII-A]. 


At the Ordination of a deacon, the link 
between the ego and his vehicles is widened, 
to become a channel, and also the higher 
manas [M] is linked with the corresponding 
principle of the Christ. In some cases buddhi 
[B1] may also be awakened, and made to 
glow slightly, thereby establishing a slight line 
of connection between it and the higher 
manas. These effects are indicated in Diagram 

XXXII-B. 

This opening of the channel is so great a 
departure from ordinary life that it can be 
done only by stages, and the first step 
towards it, in the Ordination of a deacon, may 
be regarded as practically a psychic surgical 
operation. 

The threefold influence, of which a bishop is so especially the custodian `[as we shall see presently], is 
called strongly into manifestation, and poured forth, so that, by playing upon the corresponding principles 
of the ordinand, it stirs them into sympathetic vibration; they therefore become, at any rate for the time, 
enormously more active and receptive than ever before. 

At the conclusion of the ceremony of ordination the bishop makes a final cross, of which the express 
purpose is to thicken the walls of the much-expanded link between the ego and the personality, to harden 
( Page 234 ) them, and hold them more firmly in their new form. It is as though a sort of framework were 
erected within, a lining to prevent the widened channel from contracting. 

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The establishment of the link between the deacon and the Christ enables the higher manas of the Christ 
to influence that of the deacon, and to stir it into beneficent activity. Needless to say, it does not all follow 
that it will so affect it; that depends on the deacon. At least the way is laid open, the communication is 
established, and it is for him to make of it what he can. 

In the case of the priest, the connection is carried a stage further, and several important developments 
take place. 

At the first imposition of the hands, tma. and buddhi in the priest [A1,B1 and M] are made to glow with 
indescribable fervour, by sympathetic vibration, in harmony with the blinding light of the correspondingprinciples in the Christ. The glow is usually slight in tma., but more marked in buddhi. The influx rushes 
into the ordinand's tma., buddhi and manas, through the corresponding principles of the bishop himself. 

Further, a line between tma. and buddhi is established, while that already existing between buddhi and 
higher manas is intensified. The channel between higher manas and the lower vehicles is also widened 
[see Diagram-XXXIII-C]. 

At the second imposition of the hands, the hitherto latent principle of buddhi [B2] is called into activity, 
and linked with that of the Christ, while the link between it and higher manas is strengthened. 

The link between the priest's own tma., buddhi and manas, [A1,B1 and M] is opened still more, to 
permit the flow of more force [see Diagram XXXIII-D]. 

Thus the priest becomes, in a very real sense, an outpost of the consciousness of the Christ, so that he 
becomes "His man"the "parson" in fact, that word meaning the same as the person [see p.213] who 
represents the Christ in a certain parish. 

At the ordination of the priest, his ego is more ( Page 235 ) definitely awakened, so that he can act directly 
upon other egos at the level of the causal body. It is, in fact, this relation which gives him that power to 
straighten out the distortion, caused by deviation from the path of right, which in ecclesiastical 
terminology, is known as the power to "remit sin". 

The anointing of the hands of the priest,with oil of catechumens,which is constructive in its effects, is a 
setting of them apart for the purpose of his office and a moulding of them for the transmission of the 
power of the Christ. The hand of the priest is thus a specialised instrument that can transmit a blessing. 
The anointing brings the opening forces to bear upon the hands, and endues them with power, whereby, 
along the lines that are made in the anointing, the influence can pour out. 

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The process is something like the 
magnetisation of steel: the anointing 
operates so that forces can pass through 
the hands, and at the same time 
tempers the hands, so that they can 
bear the forces, and transmit the power 
safely. 

The bishop makes one cross, which is 
intended to arrange for the distribution, 
of the force which rushes down the 
diagonal line between tma.[1], 
Buddhi[1] and Manas, and a second 
cross which arranges for the dispensing 
of the force which flows from Buddhi [2]. 

The development of an ideal priest is possible to a man of great determination, who for years works at 
strengthening the connections between his own principles and those of the Christ. He can intensify thelink made with Buddhi[2] and Manas, and can arouse to vigorous action tma.[1] and Buddhi[1],thereby 
making himself a channel of extraordinary power [vide Diagram XXXIIIE]. 

At the consecration of a bishop, when the actual ( Page 236 ) words of consecration are said, a connectionis made between Buddhi [2] and tma. [3], and the channels between Buddhi [2] and Manas, and the 
corresponding principles of the Christ, are enormously widened [vide Diagram, XXXIV-F. 

Thus through tma. [3]-Buddhi is linked directly with the Triple Spirit of the Christ, so that blessing from 
that level flows through him for those Three Aspects are of course, truly one: hence the rationale of the 
bishop signing the people with a triple cross, instead of with one, as the priest does. 

The priest draws his blessing down through his own principles, tma.[1], Buddhi[1] and Manas, and 
emits through his causal body. The bishop, being more fully developed, is able to let the power shine 
through more immediately, and therefore far more strongly. 


In the case of the bishop, an entirely 
new line is also opened, linking the 
bishop's Buddhi[1] directly with that of 
the Christ, and thus giving it the 
potentiality of a development far 
beyond our imagination.. It is this 
wonderful Christ-force which enables 
him to hand on his powers to others. 

Next, the way is opened for the 

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influence of the amazing development of Buddhi, which has just been made possible, to pour down into 
the mental and astral vehicles. 

At the anointing of the head of the bishop with chrism, the power of reflection of the triple spirit in thelower vehicles is intensified, the triple spirit tma. [1] tma. [2] and tma. [3], glowing, and the way being 
cleared, down into the physical brain, for the flow of the new forces [see Diagram XXXIV-G] 

The three lines connecting tma.[3], Buddhi [2] and Manas [see Diagram XXXIV], indicate that a bishop 
can draw ( Page 237 )into the causal body, and thus ray forth in blessing, the threefold power of the Triple 
Spirit. 

The action of the chrism tends in the direction of making the force-centre at the top of the headthe 
brahmarandra chakram - which in most men is a saucer-like depression - into a rapidly rotating cone, 
projecting upwards from the head. 

The anointing of the hands of the bishop with chrism arranges the mechanism, of the distribution of the 
three kinds of force, from the Three Aspects of the Trinity. 

The direct line of communication between Buddhi and the astral body is opened fully, so that if and when 
that Buddhi, or intuition, is developed, it may flow through at once, into what is intended to be its 
expression in physical life. 

The development of the ideal bishop is possible to one who takes advantage, of every opportunity. All of 
his principles become responsive channels to the power of the Christ, and he becomes a veritable sun of 
spiritual energy and blessing. This stage is indicated in Diagram XXXIV-H]. 

The Perfect Man is not only linked with the Christ, and with his own Highest Self, the Monad, but 
becomes ever more and more an epiphany of the Logos Or Deity, who brought forth the solar system. He 
becomes the Master, for Whom incarnation is no longer necessary. Diagram XXXV indicates this stage. 

Another provision in the Christian religion is the power of Absolution, vested in the priests. As this affects 
the relations between the various bodies of man, we may usefully consider it briefly here. 

The bodies of man are not, of course, separate in space, but interpenetrating. Looked at from below, 
however, they give the impression of being joined by innumerable fine wires or lines of fire. Every action 
which works against evolution puts an unequal strain upon these twists and entangles them. When a 
man goes badly wrong, the confusion becomes such that communication between the higher and lower 
bodies is seriously impeded; he is no longer his real self, ( Page 238 ) and only the lower side of the 
character is able to manifest itself fully. 

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Whilst the natural forces will straighten out the distortion in due time, yet the Church provides for the work 
being done more speedily, for the power of straightening out this tangle in higher matter is one of those 
powers specifically conferred upon a priest at ordination. The co-operation of the man himself is, of 
course, also needed: for, "if we confess our sins, He is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness." 


The effect of "absolution" is strictly limited 
to the correction of the distortion above 
described. It reopens certain channels, 
which have been to a large extent closed 
by evil thought or action; but it in no way 
counteracts the physical consequences 
of that action, nor does it obviate the 
necessity of restitution, where wrong has 
been done. The priest's action 
straightens out the etheric, astral and 
mental entanglement, produced by the 
wrong action, or rather by the mental 
attitude which made that action possible; 
but it does not in any way relieve the man 
from the karmic penalty of his action. "Be 
not deceived; God is not mocked: for 
whatsoever a man soweth, that shall he 
also reap". 

One other item of information, regarding the work of the priest in the Holy Eucharist, may be mentioned. 
In making the three crosses, at "bless, approve, and ratify," over the offerings, the priest pushes his 
"tube" through the etheric, astral and lower mental matter respectively, and the two crosses made 
separately over the wafer and the chalice, carry the same tube, now in two branches, on through the 
higher mental into the plane above. ( Page 239 ) In doing this, he should use the forces of his own causal 
body, pressing his thought upward to the highest possible level. 

Turning now to Freemasonry, we find that the three Principal Officers represent, tma., Buddhi and 
Manas in man , and that the three Assistant Officers represent the lower mind, the emotional nature or 
the astral body, and the etheric double: the O.G. or Tyler represents the physical body. As we are in this 
book concerned principally with the causal body, we may note especially, that the higher mind is 
represented by the J.W. 

In the devas,nature-spirits and elementals associated with the J.W.,a golden hue predominates. 

When the R.W.M creates ,receives and constitutes the candidate as an E.A.F., the three touches of the 
fs convey different aspects of power, corresponding to the three Aspects of Trinity, the first conveying 
strength to the brain, the second love to the heart, and the third executive ability to the right arm. 

The general effect of this downpouring of force is to widen somewhat the channel of communication 

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between the ego and the personality of the candidate. 

The degree of E.A.F. corresponds to the sub-deacon in the Christian system. 

At a similar point in the Second Degree ceremony, there is a more decided widening of the link between 
the ego and the personality, so that it is opened up as a definite channel for the downpouring of force. 
This channel the candidate can utilise with marked effect, if he sets himself to work upon it and through it. 

In this Degree, there is a certain parallel between the Passing of a F.C and the ecclesiastical ordination to 
the diaconate. At the same time, a link is made between the candidate and the H.O.A.T.F, in those 
Lodges where He is acknowledged. 

As in the case of the widening of consciousness, the link that is made is for the candidate to utilise as he 
pleases. It may be of greatest benefit to him; it may change the whole of his life, and enable him to ( Page 
240 ) make rapid progress along the path that leads to Initiation. Or, on the other hand, if he entirely 
neglects it, it may make but very little difference to him. 

The proving of the M.M. by the square and the compasses indicate that a M.M may be tested and known 
by the fact that both the higher self and the lower self are in working order, are functioning together and 
in harmony. 

The M.M. is symbolical of the Initiate of the fourth degree, the Arhat. At that stage of attainment, on the 
occult path, the battle against the lower quaternary is practically over, and the latter has become an 
obedient instrument in the hands of the higher triad, which is awake and active in all its three parts. 

The M.M. has to find the g..son the c: in other words, it is by finding in himself that deeper Self, 
which is the Monad, beyond even the higher triad, that the M.M. will at last discover the supreme secret 
of life, and will then find in very truth, by his own living experience, that he is, and always has been, one 
with God. 

In earlier Degrees, the consciousness of the candidate had to be raised from the s to the c , that is, 
from the quadrilateral to the triangle, from the lower to the higher self. But now, as a M.M. it has to be 
raised from the triangle, to the point - as is clearly indicated by the W.T. - from the higher self to the 
Monad. 

The Monad is now beginning to work his will in the higher self, as before the higher self worked his will in 
the lower. The s t represents the action of that Monad, as it turns upon a centre pin, and sends out a 
line from its own body as it spins the web of life, just as a spider spins its web from its own body. 

The p marks that chosen path, or ray of the Monad,the line of life and work which the Arhat must 

Page 160 




 


discover, and on which he must specialise, in order to make rapid progress. And the c once more 
represent the triangle, the powers of the triple spirit, which he must use in his work. 

The currents of etheric force, which flow through and ( Page 241 ) around the spine of every human being, 
are stimulated into activity, in Freemasonry, in order that the evolution of the candidate may be 
quickened. This stimulation is applied at the moment when the R.W.M. creates, receives and constitutes. 
In the First Degree, it affects Ida, the feminine aspect of the force, thus making it easier for the candidate 
to control passion and emotion. In the Second Degree, it is the Pingala, or masculine aspect, which is 
strengthened, in order to facilitate the control of mind. The Third Degree, the central energy itself ,the 
Sushumna, is aroused, thereby opening the way for the pure spirit from on high. 

It is by passing up this channel of the Sushumna that a yogi leaves his physical body at will, in such a 
manner that he can retain full consciousness on higher planes, and bring back into his physical brain a 
clear memory of his experiences. 

Ida is crimson in colour, Pingala is yellow and Sushumna is deep blue. 

The stimulation of these nerves, and the forces which flow through them, is only a small part of the 
benefit conferred by the R.W.M.,when he wields the sword at the moment of admission. The widening of 
the connection between the individuality and the personality has already been mentioned, also the 
formation, of a link between certain principles of the candidate and the corresponding, vehicles of the 

H.O.A.T.F. The changes induced are somewhat of the same nature as those described on p.233 et 
seq.,but of less pronounced character. 
Whilst these effects are real, unmistakable and universal, yet their result in the spiritual life of the 
candidate depends, of course, on himself. 

The E.A. should , as a personality, be employed on organising his physical life for higher use; but at the 
same time, as an ago, he should be developing active intelligence in his causal body, exactly as does the 
pupil of a Master, who is preparing himself for Initiation. 

In the same way, the F.C. is organising his emotional life, ( Page 242 ) while he unfolds intuitional love, in 
his buddhic body. 

The M.M., while arranging his mental life down here, should, as an ego, be strengthening his spiritualwill, or tma. 

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CHAPTER XXIX 


MEMORY OF PAST LIVES 

( Page 243 ) A glance at Diagram XXV on p.147 should be sufficient to indicate the mechanical reason why 
the physical brain of a man cannot normally remember his past lives. For it is obvious that the physical 
body can have neither a memory, nor a record, of a past incarnation in which it did not participate. 
Precisely the same consideration applies to his astral and mental bodies, since all these vehicles are 
new for each incarnation. 

We thus see that, as the causal body is the only one that persists from one incarnation to another, the 
lowest level, at which we can hope to get really reliable information about past lives, is that of the causal 
body, for nothing below, that can give us first hand evidence. 

In these past lives, the ego in his causal body was present - or rather a certain small part of him was 
present - and so he is an actual witness. All the lower vehicles, not being witness, can report only what 
they may receive from the ego. Consequently, when we bear in mind how imperfect is the communication 
between the ego and the personality in the ordinary man, we shall see at once how entirely unreliable 
such second, third, or fourth-hand testimony is likely to be. 

Although one may sometimes obtain from the astral and mental bodies isolated pictures of events in a 
man's past life, we cannot get a sequential and coherent account of it; and even those pictures are but 
reflections from the causal body, and probably very dim and blurred reflections, which occasionally find 
their way through to the lower consciousness. 

It is thus abundantly clear that, in order to read accurately past lives, it is necessary first of all ( Page 244 ) 
to develop the faculties of the causal body. The thing, however, could be done at lower levels, by 
psychometrisation of the permanent atoms, but, as this would be a much more difficult feat than 
unfolding of the senses of the causal body, it is not at all likely to be attempted successfully. 

Including the method just mentioned, there are four methods of reading past Lives:--


[1] Psychometrisation of the permanent atoms 
[2] To take the ego's own memory of what happened 
[3] To psychometrise the ego, or rather his causal body, and see for ourselves the experiences through 
which he has passed. This method is safer than [2], because even an ego, having seen things through a 
past personality, may have imperfect or prejudiced impressions of them. 
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[4] To use the buddhic faculties, becoming completely one with the ego under investigation, and to read 
his experiences as though they were our own i.e., from within, instead of from without. This method 
obviously demands much higher development. 
Methods [3] and [4] have been employed by those who prepared the series of incarnations, which have 
been published during the past few years in The Theosophist, some of them having also been produced 
in book form. The investigators had also the advantage of the intelligent co-operation of the ego, whose 
incarnations were described. 

The physical presence of the subject, whose lives are being read, is an advantage, but not a necessity. 
He is useful, provided he can keep his vehicles perfectly calm, but, if he becomes excited, he spoils 
everything. 

The surroundings are not specially important, but quiet is essential, because, if impressions are to be 
brought through clearly, the physical brain must be calm. 

It is necessary also to eradicate absolutely all prejudices, otherwise they will produce the effect of stained 
glass, colouring everything which is seen through them, and so giving a false impression. ( Page 245 ) 

We may say that there are two sources of error possible: [1] personal bias; [2] limited views. 

In view of the fact that there are fundamental differences of temperament, these cannot but colour the 
views taken of other planes. Every one below the level of an Adept is sure to be influenced in this manner 
to some extent. The man of the world magnifies unimportant details, and omits the important things being 
in the habit of doing this in daily life. On the other hand, a man starting on the Path may, in his 
enthusiasm lose for a time his touch with the ordinary human life, from which he has emerged. But even 
so, he has the advantage, for those who see the inside of things are nearer the truth than those who see 
only the outside. 

In order to minimise this sort of error, it is usual for people, of radically different types, to work together at 
these investigations. 

The second danger we have mentioned is that of a limited view, of taking a part for the whole. Thus, one 
may take a view of a small portion of a given community, and apply it to the whole community, i.e., one 
may fall into the common error of generalising on insufficient basis of observation. 

There is however, a general aura of a time or a country, which usually prevents any great mistakes of this 
sort. A psychic, who has not been trained to sense this general aura, is often unconscious of it, and may 
thus fall into many errors. Long continued observation shows that all untrained psychics are sometimes 
reliable, and sometimes unreliable, and those who consult them therefore run the risk of being misled. 

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In looking at past lives, it is safer to retain full physical consciousness, so as to be able to make a note of 
everything, while it is being observed, than to leave the physical body during the observations, and trust 
to memory to their reproduction. This latter plan, however, has to be adopted when the student, though 
able to use the causal body, can do so only while the physical body is asleep.( Page 246 ) 

The identification of egos is sometimes difficult, because egos naturally change considerably in the 
course of some thousands of years. Some investigators feel an intuition as to the identity of a particular 
ego, and, although such an intuition may often be right, it may certainly also sometimes be wrong. The 
safer, but more laborious, method of identification, is to pass the records rapidly in review, and trace the 
ego concerned through them, until he is found at the present day. 

In some cases, the egos of ordinary people are instantly recognisable, even after thousands of years: 
that does not speak particularly well of the people concerned, because it means that they have made but 
little progress. To try to recognise, twenty thousand years ago,one whom one knows at the present day, 
is somewhat like meeting as an adult some one whom one knew long ago as a child. Sometimes 
recognition is possible, sometimes the change has been too great. 

Those who have since become Masters of the Wisdom are often instantly recognisable, even thousands 
of years ago, but that is for a different reason. For, when the lower vehicles are already fully in harmony 
with the ego, they form themselves into the likeness of the Augoeides, and so change little from life to 
life. Similarly, when the ego himself is becoming a perfect reflection of the Monad ,he also changes but 
little, though he gradually grows: hence he is readily recognisable. 

The nature of the Akashic Records having been already described in The Mental Body, a few of the more 
immediately relevant points only will be mentioned here. 

In examining a past life, the easiest way is to let the record drift past at its natural rate: but, as this would 
mean a day's work to look up the events of each day, it is clearly impracticable, except for short periods. 
It is, however, possible to accelerate or retard the passage of events to any degree required, so that a 
period of thousands of years may be run through rapidly, ( Page 247 ) or any particular picture may be held 
as long as desired. 

What is described as the unrolling of the record is, in reality, not a movement of the record, but of the 
consciousness of the seer. But the impression which it gives is exactly as though the record itself were 
unrolled. The records may be said to lie upon one another in layers, the more recent on top and the older 
ones behind. Yet even this simile is misleading, because it suggests the idea of thickness, whereas the 
records occupy no more space than does the reflection on the surface of a mirror. The consciousness 
does not really move in space at all, but rather puts on itself, as a kind of cloak, one or other of the layers 
of the record, and, in doing so, it finds itself in the midst of the action of the story. 

The method of arriving at dates has been described in The Mental Body, page 242. 

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It is, on the whole, somewhat easier to read lives forwards than backwards, because in that case we are 
working with the natural flow of time, instead of against it. 

The languages employed are almost always unintelligible to the investigator but, as the thoughts behind 
the words lie open before him, that matters little. On several occasions, investigators have copied down 
public inscriptions, which they could not understand, and have afterwards had them translated on the 
physical plane, by someone to whom the ancient language was familiar. 

The records must not be thought of as originally inhering in matter of any kind, though they are reflected 
in it. In order to read them, it is not necessary to come into direct contact with any particular grouping of 
matter, since they can be read from any distance, when a connection has once been made. 

Nevertheless, it is true that each atom contains the record, or perhaps possesses the power to put a 
clairvoyant en rapport with the record, of all that has ever ( Page 248 ) happened within sight of it. It is in 
fact, on account of this phenomenon that psychometry is possible. 

But there is attached to it a very curious limitation, in that the psychometer sees, by means of it, only 
what he would have seen if he had been standing at the spot from which the object psychometrised has 
been taken. 

For example, if a man psychometrises a pebble, which has been lying for ages in a valley, he will see 
only what has passed during those ages in that valley. His view will be limited by the surrounding hills, 
just as if he had stood for all those ages where the stone lay, and had witnessed all those things. 

There is, however, an extension of psychometric power, by which a man may see the thoughts and 
feelings of the actors in his drama, as well as their physical, bodies. There is also another extension by 
which, having first established himself in that valley, he may make it the basis of further operations, and 
so pass over the surrounding hills and see what lies beyond them, and also what has happened there 
since the stone was removed, and even what occurred before it in some manner arrived there. 

But the man who can do all this will soon be able to dispense with the stone altogether. 

When using the senses of the causal body, it is seen that every object is throwing off pictures of the past. 

We have already seen that, as the inner faculties are developed, life becomes continuous. Not only can 
the consciousness of the ego be reached but it is possible to travel back, even as far as the animal 
group-soul, and look through animal eyes at the world which then exited. The difference of outlook is said 
to be so different as to make description impossible. 

Short of such continuous consciousness, there is no detailed memory of the past, not even of the most 

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important facts. There is, however, this fact, that whatever we have known in the past we are almost sure 
to recognise and instantly accept, as soon as it is again presented to us in the present. ( Page 249 ) 

Hence, though one may appreciate intellectually the truth of reincarnation, actual proof can be obtained 
only in the causal body, where the ego is cognisant of his past. 

When a man, using the consciousness of his causal body, has always with him the memory of all his past 
lives, he is of course, capable of consciously directing the various lower manifestations of himself at all 
points of his progress. 

During the stages in which the man is not yet fully capable of this, the ego can nevertheless impress his 
purpose upon his permanent atoms, so that that purpose will be carried over from life to life. Knowledge 
of this will not be born inherent in the man, as part of his stock-in-trade, so to speak , but the moment it 
comes before him, in any form, in his next incarnation, he will immediately recognise its truth, seize upon 
it, and act accordingly. 

In the case of a very quick rebirth, the possibility of recovering the memory of the past incarnation is 
considerably increased. Diagram XXV,p.147, should make the mechanism of this possibility easy to 
understand. There have been a large number of atoms and molecules, in the old mental and astral 
bodies, which have preserved a certain affinity with the mental unit and astral permanent atom, and 
consequently a good deal of the old material may be used in building the new mental and astral bodies. 
With their assistance, it is clear that memory of the last incarnation should be more easily attained than in 
cases where there has been a long interval between lives, and the old materials have all been dissipated 
and spread through the various planes. 

We do not yet understand the laws which govern the power to impress the detailed knowledge of one life 
upon the physical brain of the next. Such evidence as is at present available seems to show that details 
are usually forgotten, but that broad principles appear to the new mind as self-evident. 

It is a common experience, on hearing of a truth ( Page 250 ) for the first time, to feel that one has known it 
before, though one has never been able to formulate it in words. In other cases, there is scarcely even 
that degree of memory: yet when the new truth is presented, it is instantly recognised as true. 

Assuming the truth of tradition, even the Buddha Himself, who incarnated with the definite intention of 
helping the world, knew nothing clearly of His mission after He had entered His new body, but regained 
full knowledge only after years of searching for it. Undoubtedly He could have known from the first, had 
He so chosen, but He did not so choose, submitting Himself rather to what seems to be the common lot. 

On the other hand, it may be that the Buddha did not take the body of Prince Siddartha from birth, but 
only when it fainted, after the long austerities of the of the six years searching for truth. If this be so, there 
would be no memory, because the entity in the body was not the Buddha, but some one else. 

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In any case , however, we may be sure that the ego, who is the true man, always knows what he has 
once learned: but he is not always able to impress it upon his new brain without the help of a suggestion 
from without. 

It seems to be an invariable rule that one who has accepted occult truth in one life always comes into 
contact with it in the next, and so revives his dormant memory. We may say, perhaps, that the opportunity 
of thus recovering the truth is the direct karma of having accepted and of having earnestly tried to live 
according to it in the previous incarnation. 

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CHAPTER XXX 


THE EGO ON HIS OWN PLANE 

( Page 251 ) We come now to consider the ego as a conscious entity on his own plane, i.e.., in the higher 
mental or causal world, quite apart from the partial expressions of himself on the lower planes. 

From the moment that the ego breaks off from his group-soul, and commences his separate existence as 
a human being, he is a conscious entity: but the consciousness is of an exceedingly vague nature. The 
forces of the higher mental world pass through him practically without affecting him, because he cannot 
as yet respond to more than a very few of such extremely fine vibrations. The only physical sensation, to 
which this condition is at all comparable, is that which occasionally comes to some persons, at the 
moment of awakening in the morning. There is a state, intermediate between sleeping and waking, in 
which a man is blissfully conscious that he exists, and yet is not conscious of any surrounding objects, 
nor capable of any movement. Indeed, he sometimes knows that any movement would break the spell of 
happiness, and bring him down into the ordinary waking world, and so he endeavours to remain still as 
long as possible. 

This condition, which is a consciousness of existence, and of intense bliss, closely resembles that of the 
ego of the average man upon the higher mental plane. As we have seen previously, he is wholly centred 
there, only for the short time intervening between the end of one life in devachan and the 
commencement, of his next descent into incarnation. During that short period, he obtains a fleeting 
glimpse of his past and his future, a flash of retrospect and prospect, and for many ages these glimpses 
are his only moments of full-awakening: and, ( Page 252 ) after this momentary awakening, he falls asleep 
again. As we have seen, it is his desire for a more perfect manifestation, his desire to feel himself more 
thoroughly alive, that drives him into the effort of incarnation. 

A stanza in the Book of Dzyan states that "Those who received but a spark remained destitute of 
knowledge: the spark burned low"; H.P.Blavatsky then explains that "those who received but a spark 
constitute the average humanity, which have to acquire their intellectuality during the present 
manvantaric evolution." [Secret Doctrine, II,177]. In the case of most men the spark is still smouldering, 
and it will be many an age before its slow increase brings it to the stage of steady and brilliant flame. 

The causal body of the average man has thus as yet almost no consciousness of anything, external to 
itself, on its own plane. The immense majority of egos are but dreamily semi -conscious, though few are 
now in the condition of mere colourless films. The majority are not yet sufficiently definite, even in such 
consciousness as they possess, to understand the purpose or the laws of the evolution in which they are 
engaged. 

Although the ordinary ego is still in a sleepy condition, he is yet, during physical life, capable to some 
extent of brooding watchfully over the personality, and of a little effort. 

The average ego in his causal body may be compared to the chicken within the egg, the chicken being 

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entirely unconscious of the source of the heat, which nevertheless stimulates its growth. 


When an ego reaches the stage where he breaks through his shell, and becomes capable of some sort 
of response, the whole process takes on a different form, and is enormously quickened. 

The awakening process is greatly helped by the Masters of Wisdom, who pour out their spiritual force like 
sunlight, flooding the entire plane, and affecting to some extent everything within its radius. As mentioned 
in Chapter XXI, even the group-souls of ( Page 253 ) animals on the lower mental plane are greatly 
affected and assisted by this influence. 

It is on the mental plane that much of the most important work of the Masters is done: this is more 
especially the case upon the causal plane, where the individuality, or ego, can be acted upon directly. It is 
from this plane that They shower the grandest spiritual influences upon the world of thought: from it. They 
impel great and beneficial movements of all kinds. Here, again, much of the spiritual force poured out by 
the glorious self-sacrifice of the Nirmanakayas is distributed. Here also direct teaching is given to those 
pupils who are sufficiently advanced to receive it in this way, since it can be imparted far more readily and 
completely here than on the lower planes. 

With a developed man, the ego is fully awake. In course of time the ego discovers that there are a good 
many things which he can do, and, when this happens, he may rise into a condition in which he has a 
definite life on his own plane, though in many cases it is even then but dreamy. 

The ego of the ordinary person, as we have seen, has rather a vegetable consciousness or life, and 
seems to be only just aware of other egos. But, as the ego becomes sufficiently developed, he can not 
only help other egos, but lives a life of his own among his peers, among the great Arupadevas, among all 
kinds of splendid Angels or Devas. The young ego is probably but little awake, as yet, to all that glorious 
life, ,just as a baby in arms knows little of the interests of the world surrounding him; but, as his 
consciousness gradually unfolds, he awakens to all this magnificence, and becomes fascinated by its 
vividness and beauty. 

Such a developed ego enjoys the companionship of all the brightest intellects that the world has ever 
produced ,including, as said, the Deva or angel kingdom as well as the human. The life of the ego on his 
own plane is glorious beyond any conception possible to the personality. If one could imagine an 
existence in the company of the great men of the world - artists, poets, ( Page 254 ) scientists, and even 
the Masters Themselves - and add to all that an understanding unattainable down here - then only would 
one begin to have some idea of the life of the ego. 

The personality would not, of course, know what the ego does, unless the personality and ego have been 
unified. Thus, the ego may know the Master, while the personality does not. The ego must have been 
fully conscious and active on his own plane for a long time before any knowledge of that existence can 
come through into his physical life. 

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This ego-consciousness must not be confused with the consciousness which comes from the unification 
of the higher and lower selves, mentioned in Chapter XXVI. When unification has been achieved, the 
man's consciousness resides in the ego all the time, and from the ego it plays through whatever vehicle 
he may happen to be using. But, in the case of a man who has not yet achieved that union, the 
consciousness of the ego on his own plane comes into activity only when he is no longer hampered by 
any lower vehicles, and exists only until he puts himself down into incarnation; for as soon as he takes up 
a lower body, his consciousness can manifest for the time only through that body. 

The causal plane is the true and relatively permanent home of the ego , for here he is free of the 
limitations of the personality, and is simply himself, the reincarnating entity. Although his consciousness 
may be dim, dreamily unobservant, and scarcely awake, yet his vision is true, however limited it may be. 
Not only is he free from the illusions of the personality, and the refracting medium of the lower self, but 
thought itself no longer assumes the same limited forms which it takes upon itself, at levels below the 
causal. 

In some of the older literature, there are statements which seem to imply that the higher ego needs no 
evolution, being already perfect and godlike on his own plane. Whatever such expressions are used,
whatever may be the terminology employed, they must be taken to apply only to the tma, the true "god" 
within man, ( Page 255 ) which is certainly far beyond the necessity of any kind of evolution of which we 
can know anything. 

Again, H.P. Blavatsky states that Manas, or the higher Ego, as "part of the Universal Mind, is 
unconditionally omniscient on its own plane" : the meaning of course, is that this is so only when it has 
fully developed self-consciousness, by its evolutionary experiences, and "is the vehicle of all knowledge 
of the past and present and future". 

The reincarnating ego most undoubtedly does evolve, as is perfectly evident to those who possess 
causal sight. At first, he has very little active power on any plane, and it is his purpose to become fully 
active on all planes, even the physical. 

An ego who is awakened, and is truly alive upon his own plane, is a glorious object, giving us for the first 
time some idea of what man is intended to be. Such developed egos are still separate , yet intellectually 
they fully realise their inner unity, for they see one another as they are, and can no longer blunder, or fail 
to comprehend. 

It is not easy to explain, in physical words, the differences which exist between egos, since all of them 
are in many ways much greater than anything to which we are accustomed down here. Some faint 
reflection of the impression, produced by intercourse with them, may be conveyed by saying that an 
advanced ego reminds one of a dignified, stately and most courteous ambassador,, full of wisdom and 
kindliness, while the less developed man has more of the type of the bluff, hearty, country squire. An ego 
who is already on the Path, and is nearing Adeptship, has much in common with the great Angels, and 
radiates spiritual influences of prodigious power. 

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It is, therefore, not to be wondered at that the ego throws himself energetically into the whirl of intense 
activity on his own plane, and that it seems to him immensely more important and interesting than the 
faint, far-distant struggles of a cramped and half-formed personality, veiled in the dense obscurity of the 
lower world.( Page 256 ) 

One ego has been described, by a person who saw him as a radiant youth, like a Greek Apollo carved 
out of glistening marble, and yet immaterial, with inspiration as his keynote. Another ego appeared 
somewhat like the sculpture of Demeter in the British Museum, a dignified, serene and peaceful figure, 
brooding as it were over the world which he helped to foster and protect. Thus every ego has his own 
radiantly beautiful appearance, expressing his particular mission or genius. 

Among such beings, thoughts no longer take form and float about as they do at lower levels, but pass 
like lightening flashes from one to another. Here we are face to face with the enduring body of the ego, a 
body older than the hills, an actual expression of the Divine Glory which ever rests behind it, and shines 
through it more and more in the gradual unfolding of its powers. Here we deal no longer with outer forms, 
but we see the things in themselves, the reality which lies behind the imperfect expression. Here cause 
and effect are one, clearly visible in their unity, like two sides of the same coin. Here we have left the 
concrete for the abstract; we no longer have the multiplicity of forms, but the idea which lies behind all 
those forms. 

The ego, on his own plane, is able to perceive with absolute instantaneity, without, of course, the use of 
nerves: hence arises a certain class of dream, where a man is awakened from sleep by a physical sound 
or touch. In the minute space of time, between the impact and awakening of the man, the ego will often 
compose a kind of drama, or series of scenes ,leading up to and culminating in the event which awakens 
the physical body. This habit, however, seems to be peculiar to the ego which, as far as spirituality is 
concerned, is still comparatively undeveloped. As the ego develops, and comes to understand his 
position and his responsibilities , he rises beyond these graceful sports of his childhood. 

It seems that, just as primitive man casts every natural phenomenon into the form of a myth, so the 
primitive ego dramatises every event that comes under his notice. ( Page 257 ) But the man who has 
attained full consciousness finds himself so fully occupied in the work of the higher planes that he 
devotes no energy to such matters, and therefore dreams no more in this fashion. 

The use of symbols seems to be a characteristic of the ego, when out of the body during sleep: that is to 
say, that what in the physical world would be an idea, requiring many words to express, is perfectly 
conveyed to the ego by a single symbolical image. When such a thought is remembered in the physical, 
brain unless its key is recollected, there is likely to be confusion. The activities of the ego on his own 
plane thus sometimes give rise to another class of dream; but there are, of course, many other causes of 
dreams [vide The Astral Body, page 93]. 

The ego on his own plane uses abstractions just as we on the physical plane deal with concrete facts. On 
his plane, the essence of everything is available; he is no longer concerned with details: he need no 
longer talk round a subject or endeavour to explain it. He takes up the essence or the idea of a subject 
and moves it as a whole, as one moves a piece when playing chess. His world is a world of realities, 

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where not only is deception impossible, but also unthinkable. He no longer deals with emotions, ideas, or 
conceptions, but with the thing in itself. 

It is impossible to express in words the ordinary traffic between men in fully developed causal bodies. 
What down here would be a system of philosophy, needing many volumes to explain it, is there a single 
definite object  a thought which can be thrown down as one throws a card upon a table. 

An opera or an oratorio, which here would occupy a full orchestra for many hours in the rendering, is 
there a single mighty chord. The methods of a whole school of painting are condensed into one 
magnificent idea. And ideas such as these are the intellectual counters, which are used by egos in their 
converse with one with another. 

On this plane, as we have said previously, ( Page 258 ) the ego has fully unrolled before him all the lives he 
has lived on this globe, the actual living records of the past. He see his lives as one vast whole, of which 
his descents into incarnation have been but the passing days. He sees the karmic causes which have 
made him what he is: he sees what karma still lies in front of him, to be worked out before "the long sad 
count is closed", and thus he realises, with unerring certainty, his exact place in evolution. Here he 
perceives the great scheme of evolution, and what is the Divine will for him. 

When dealing with matters on his own plane, and those below him, all the ideas of the ego are complete 
ideas, properly rounded off and perfect. 

Furthermore, anything incomplete would be to him unsatisfactory, would, in fact, hardly be counted as an 
idea at all. For him a cause includes its effect, and therefore , in the longer view which he is able to take, 
poetic justice is always done, and no story can ever end badly. 

These characteristics of his reflect themselves to a certain extent in his lower vehicles, and we find them 
appearing in ourselves in various ways. Thus, children always demand that fairy tales shall end well, that 
virtue be rewarded, and that vice shall be vanquished; and all unsophisticated and healthy-minded 
people feel a similar desire. Those who clamour for an evil realism are precisely those whose views of 
life have become unhealthy and unnatural, because ,in their short-sighted philosophy, they can never see 
the whole of any incident, but only the fragment of it which shows in one incarnation, and usually only the 
merest outside husk even of that. 

In the Fourth Root- Race, which is concerned chiefly with the development of the astral body and its 
emotions, this characteristic of rounding off stories, and exaggeration, is often very marked: this is clearly 
seen for example, in old Keltic stories. The desire for scientific accuracy and truth is comparatively a 
recent development, and belongs more specifically to the Fifth Root-Race which is concerned principally 
( Page 259 ) with the development of mind and the mental body. Fifth Race people thus demand first that a 
thing shall be true, otherwise it is of little interest to them: the old races, on the other hand, demand first 
of all that it shall be pleasing, and decline to be limited in their appreciation, by any such consideration as 
whether the thing had ever materialised, or could ever materialise, on the physical plane. 

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The desire for accuracy is thus the coming through of another quality of the ego, of his power to see truly, 
to see a thing as it is, as a whole and not only in part. Understanding this, we should clearly encourage 
and insist on the quality of accuracy, and keep our record of facts distinct from our thoughts and desires 
with regards to those facts. 

Yet, in cultivating truthfulness ,there is no need to extinguish romance. It is necessary to be accurate: it is 
not necessary to be a Gradgrind. We need not lose sight of the beauty and romance which lie behind 
things, merely because we have acquired a scientific knowledge of details, many of which may be arid 
and superficial. Thus sugar does not cease to be sweet and pleasant to the taste because we have 
learned that its chemical formula is C 12 H 22 O11. 

The ego's measure of time and space is so entirely different from that which we use in waking life, that 
from our point of view it seems as though neither time nor space existed for him. 

Events which, on the physical plane, take place in succession, appear on the mental plane to be 
occurring simultaneously, and at the same point. That, at least, is the effect on the consciousness of the 
ego, though it appears probable that absolute simultaneity is the attribute of a still higher plane, and that 
the sensation of it on the mental plane is simply the result of a succession, so rapid that the infinitesimally 
minute spaces of time are indistinguishable, just as the eye receives the impression of a continuous ring 
of fire, if a stick with one end burning, is whirled round rapidly. The reason for this, of course , is that 
( Page 260 ) the human eye is not able to distinguish, as separate, similar impressions which follow one 
another at intervals of less than about a tenth part of a second. 

Particular examples of what we may call the immense speed, at which the consciousness of the ego 
operates on its own plane, may be found in Dreams by C.W.Leadbeater, pages 36-40, where a number 
of dreams dependent on this phenomenon, are recounted and explained. 

A result, which follows from the ego's supernormal method of time-measurement, is that in some degree 
prevision is possible to him. If he knows how to read them, the present, the past and to a certain extent 
the future lie , is open before him. He undoubtedly thus foresees, occasionally, events that will be of 
interest or importance to the lower personality, and makes more or less successful endeavours to 
impress them upon it. 

Man undoubtedly possesses freewill: hence prevision is possible only to a certain extent. In the case of 
the ordinary man, it is probably possible to a very large extent, since the man has developed no will of his 
own worth speaking of, and is consequently very largely the creature of circumstances. His karma places 
him amid certain surroundings, and their action upon him is so much the most important factor in his 
history, that his future course may be foreseen with almost mathematical certainty. 

When we consider the vast number of events which can be but little affected by human action, and also 
the complex and wide-spreading relation of causes to their effects, it should not seem wonderful to us 
that, on the plane where the result of all causes at present in action is visible, a very large portion of the 
future may be foretold with considerable accuracy, even as to detail. That this can be done, has been 

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proved again and again, not only by prophetic dreams, but by the second-sight of the Highlanders, and 
the predictions of clairvoyants; and it is on the forecasting of effects, from the causes already in 
existence, that the scheme of astrology is largely based. ( Page 261 ) 

When, however, we come to deal with a developed man, then prophecy fails us, for he is no longer the 
creature of circumstances, but to a great extent their master. The main events of his life may certainly be 
arranged beforehand, by his past karma; but the way in which he will allow them to affect him, the 
method by which he will deal with them, and perhaps triumph over them - these are his own, and they 
cannot be foreseen, except as probabilities. Such actions of his, in their turn, becomes causes, and thus 
there are produced, in his life chains of effect which were not provided for by the original arrangement, 
and, therefore, could not have been foretold with any exactitude. 

We may say, therefore, that the course of the ordinary undeveloped man, who has practically no will of 
his own worth speaking of, may often be foreseen clearly enough, but, when the ego boldly takes his 
future in his own hands, exact prevision becomes impossible. 

An ego, who is at all developed, will meditate upon his own level, such meditation not necessarily 
synchronising with any meditation that the personality may be performing. The yoga of a fairly well-
developed ego is to try to raise his consciousness, first into the buddhic plane, and then through its 
various stages. This he does, without reference to what the personality may be doing at the time. Such 
an ego would probably also send down a little of himself at the personal meditation, though his own 
meditations are very different. 

It should ever be remembered that the ego is not manas or mind only, but the spiritual Triad of AtmaBuddhi-
Manas. At our present stage of consciousness, the ego rests in the causal body on the higher 
mental plane, but, as he develops, his consciousness will be centred on the buddhic plane: later still,
when he attains Adeptship, it will be centred on the plane of tma 

But it is not to be supposed, that when this further development takes place, the manas is in any way 
lost. For, ( Page 262 ) when the ego draws himself up into the buddhic plane, he draws up manas with him, 
into that expression of manas which has all the time existed on the buddhic plane, but has not been fully 
vivified until now. 

Similarly, when he draws himself up into the plane of tma, manas and buddhi exist within him, just as 
fully as ever, so that now the triple spirit is in full manifestation, on its own plane, in all three aspects. 

The spirit is, therefore, truly sevenfold, for he is triple on his own plane, that of tma, dual on the buddhic, 
and single on the mental, the unity which is his synthesis making seven. Thus, though he draws himself 
into the higher, he retains, the definiteness on the lower. 

What has been stated to be the clearest and best description of the human trinity, Atma-Buddhi-Manas, is 
to be found in The Key to Theosophy by H.P.Blavatsky:--


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THE HIGHER SELF is tma,the inseparable ray of the Universal and ONE SELF. It is the God above more 
than within us. Happy the man who succeeds, in saturating his inner Ego with it. 

THE SPIRITUAL divine EGO is the spiritual soul, or Buddhi, in close union with Manas, the mind principle, 
without which it is no Ego at all, but only the Atmic vehicle. 

THE INNER OR HIGHER EGO is Manas, the fifth principle, so called, independently of Buddhi. The mind-
principle is the Spiritual Ego only when merged, into one with BuddhiIt is the permanent individuality, 
or the reincarnating Ego [The Key to Theosophy, pages, 175-176.] 

As soon as an ego becomes at least partially conscious of his surroundings, and other egos, he leads a 
life , and has interests and activities, on his own plane. But even then we must remember, as we have 
seen in earlier chapters, that he puts down into the personality only a very small part of himself,and that, 
that part constantly becomes entangled in interests which, because they are so partial, are often along 
lines different ( Page 263 ) from the general activities of the ego himself, who consequently does not pay 
any particular attention to the lower life of the personality unless something rather unusual happens to it. 

When this stage is reached, the ego usually comes under the influence of a Master. In fact often his first 
clear consciousness, of anything outside himself, is his touch with that Master. The tremendous power of 
the Master's influence magnetises him, draws his vibrations into harmony with its own, and multiplies 
many-fold the rate of his development. It rays upon him like sunshine upon a flower, and he evolves 
rapidly under its influence. This is why, while the earlier stages of progress are so slow as to be almost 
imperceptible, when the Master turns His attention upon the man, develops him, and arouses his own will 
to take part in the work, the speed of his advancement increases in geometrical progression. 

In the chapters on devachan, we saw that an ego, who is much loved by many people,may have part in 
many heavens simultaneously,ensouling the thought images which his friends make of him. These 
images are,of course, of great evolutionary benefit to the ego concerned, affording him additional 
opportunities of developing qualities,such, for example,as affection. This is clearly the direct result and 
reward of those loveable qualities, which draw towards the man the affectionate regard of so many of his 
fellowmen. 

Occasionally the action of such a force, upon the ego of a surviving friend, may manifest even in the 
personality of that friend upon the physical plane. For, while the action is upon the ego, through the 
special thought-image, yet the personality of the surviving friend is a manifestation of that same ego, and, 
if the ego be considerably modified it is at least possible that that modification may show itself in the 
physical manifestation on this lower plane. 

It is obvious, however, that there are two possible limitations to the perfection of the intercourse between 
the ego concerned, and those who make images of him. ( Page 264 ) First, the image may be partial and 
imperfect, so that many of the higher qualities of the ego may not be represented, and may therefore be 
unable to show themselves through it. 

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Secondly, it is just possible that the ego is not in reality, so to speak, as good as the image which has 
been made of him, so that he is unable to fill it completely. This, however is unlikely to occur, and could 
take place only when a quite unworthy object had been unwisely idolised. These aspects of the matter 
have, however, been fully dealt with in The Mental Body, pages 197-198. 

The more highly the ego is developed, the more fully is he able to express himself through the thought-
images, these becoming steadily fuller expressions of himself. When he gains the level of a Master, he 
consciously employs them as a means of helping and instructing his pupils. 

To assist the student in obtaining a thoroughly clear grasp of the mechanism and results of thought-
images in devachan, Diagrams XXXVI and XXXVII are appended. 


Diagram XXXVI illustrates an ego X, 
in his mental body x, in 
devachan,surrounded by thought 
images a', b', c', d', e', and f' of his 
six friends A, B, C, D, E, and F 
respectively. 

Of these A and F are also in 
devachan, in their respective 
mental bodies a and f : B and E 
are on the astral plane, in their 
respective astral bodies b and e; 
C and D are still "alive" in the 
physical world in their physical 
bodies c and d. 

The diagram shows that the thought-images, made by X, of his six friends, are ensouled by, and 
therefore directly connected with, the egos A, B, C, D, E and F. not with the personal expressions ( Page 
265 ) of those egos, whether those personal expressions be on the physical, astral or mental planes. 


It is also clear from the diagram that the 
personalities a,b,c, etc., can know nothing of 
what is happening through the thought-images 
a', b', c', etc., except, through their own egos A, 
B, C, etc.. 

Diagram XXXVII illustrates four egos A, B, C and 
D, all mutual friends, A, B, and C being in 
devachan, whilst D is still in his physical body. 

Each of A, B and C makes a thought-image of 
each of his three friends, these images being 

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ensouled by the respective egos. 

A,B and C each possess three expressions of themselves: one through their own mental bodies, and two 
through the thought-images in the devachan of the others. 

D, on the other hand, possesses four expressions of himself: one through his own physical personality, 
and three more through the thought-images which his three friends have made of him. 

An understanding of the way in which an ego can appear simultaneously in the devachanic images of a 
number of people [as well, of course, as other phenomena of the ego world] shows that, in order to go 
from one place to another, travelling is not necessary for the ego. 

In The Mental Body [page 236] we described the chord of a man, and explained, how this chord is used 
to find a man, wherever in the three worlds he may be. That chord consists of his own note, ( Page 266 ) 
and those of the three lower vehicles - mental , astral and physical. If the man has none of these lower 
vehicles at the time, the same mechanism holds good, for the causal body has always attached to it the 
mental unit, and the astral and physical permanent atoms, these being quite sufficient to give out the 
distinctive sound. 

The combination of sounds, which produce a man's chord, is his true occult name. This must not be 
confused with the hidden name of the Augoeides, which is the chord of the three principles of the ego,
produced by the vibrations of the atoms of tma, buddhi and manas, and the Monad behind them. 

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CHAPTER XXXI 


INITIATION 

( Page 267 ) In The Astral Body and The Mental Body the subject of Discipleship was dealt with, so far as it 
concerns the astral and mental bodies of the disciple, or pupil, of a Master. It will now be desirable briefly 
to recapitulate the leading facts concerning the stages of Probation, Acceptance and Sonship, because, 
in each of these the causal body is also in some degree affected: then we shall proceed to describe, so 
far as the ego is his causal body is concerned, the great step of Initiation, which is the culmination of 
Discipleship. 

In the stage of Probation, the Master makes a living image of the pupil, moulding out of mental, astral 
and etheric matter an exact counterpart of the causal, mental, astral and etheric bodies of the neophyte, 
and keeps this image at hand, so that He may look at it periodically. This image is placed in magnetic 
rapport with the man himself, so that every modification of thought or feeling, in the man's own vehicles, 
is faithfully reproduced in the image. The Master is thus able to follow the progress of the pupil, and 
estimate when he will be ready to take the next step. 

When the pupil is Accepted, the Master dissolves the "living images", because, they are no longer 
necessary. The consciousness of the pupil is then united with that of his Master, in such a way that 
whatever the pupil feels or thinks is within the astral and mental bodies of his Master. If and when 
necessary, the Master can erect a barrier, and so for the time shut off the consciousness of the pupil from 
His own consciousness. 

At the stage of Sonship, the link with the Master is such that not only the lower mind, but also the ego in 
the causal body of the pupil, is enfolded within that ( Page 268 ) of the Master, and the Master can no 
longer draw a veil to shut off the pupil. 

Whilst these stages naturally help very greatly , in preparing a man to take the first great Initiation, yet, 
technically speaking, they have nothing to do with Initiation, or steps on the Path, which belong to an 
entirely different category. Probation, Acceptance and Sonship represent the relationship of the pupil to 
his own Master : Initiations, on the other hand, are tokens of his relation to the Great White Brotherhood, 
and to its august Head. 

Strictly speaking, therefore, the Great White Brotherhood has nothing to do with the relations between 
the Master and His pupil; that is a matter solely for the private consideration of the Master Himself. 
Whenever the Master considers that the pupil is fit for the first Initiation, He gives notice of that fact, and 
presents him for it, and the Brotherhood asks only whether he is ready for Initiation, and not what is the 
relationship between him and any Master. 

At the same time, it is true that a candidate for Initiation must be proposed and seconded by two of the 
higher members of the Brotherhood, and it is certain, that the Master would not propose a man for the 
tests of Initiation unless He had, with regard to him, the certainty of his fitness, which could come only 

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from such close identification with his consciousness as that of which we have spoken. 

It has already been mentioned [see Chapter XIII page 80] that, in a man's existence, there are three 
great stages which outweigh in importance all others: they are:-


I-INDIVIDUALISATION when the man begins his career as a human ego 

II THE FIRST INITIATION: when the man becomes a member of the Great White Brotherhood 

III THE FIFTH INITIATION : when he leaves the human kingdom, and enters the superhuman stage: this is 
the goal which is set before all humanity. 

A man who has taken the First Initiation is said to ( Page 269 ) "enter the stream." The words used in 
admitting the candidate to the Brother hood include this statement: "You are now safe for ever; you have 
entered upon the stream; may you soon reach the further shore". The Christian calls him the man who is 
"saved" or "safe". The meaning is, that he is quite sure to go on, in this present stream of evolution, that 
he is certain not to drop out at the "day of judgement", or the "great separation" in the next [fifth] Round, 
like a child in school who is too backward to go on with the rest of his class. 

The importance of Initiation does not lie in the exaltation of the individual, but in the fact that he has now 
become definitely one with a great Order, the "Communion of Saints", as it is called in the Christian 
terminology. 

The candidate has now become more than individual man, because he is a unit in a tremendous force. 
The Brotherhood is not only a body of men, each of whom has his own duties to perform; it is also a 
stupendous unity - a flexible instrument in the hand of the Lord of the World, a mighty weapon that He 
can wield. No unit in the whole scheme loses the least fraction of his individuality, but he has added to it 
something a thousand times greater. 

When an ego is Initiated the student will notice that it is the ego who is initiated, not the personality - he 
becomes part of the closest organisation in the world, one with the great sea of consciousness of the 
Great White Brotherhood. For a long time the new Initiate will not be able to understand all that this union 
implies, and he must penetrate far into the sanctuaries before he can realise how close is the link, and 
how great is the consciousness of the King Himself, the Lord of the World, which all Brothers to a certain 
extent share with Him. It is incomprehensible and inexpressible down here; metaphysical and subtle it is 
beyond words, but, nevertheless, a glorious reality, real to such an extent that, when we begin to grasp it, 
everything else seems unreal. ( Page 270 ) 

We saw previously [vide The Mental Body, page 302 ] that the Accepted pupil may lay his thought beside 
that of his Master; so now the Initiate may place his thought beside of the Brotherhood, and draw into 
himself just as much of that tremendous consciousness as he, at his level, is able to respond to. 

At the point of the great ceremony when the Star of Initiation appears, a line of dazzling light extends 

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from the Star to the heart of the Initiator, and from Him to the heart of the candidate. Under the influence 
of that tremendous magnetism, the tiny Silver Star of Consciousness, which represents the Monad, in the 
candidate, swells out in glowing brilliancy, until it fills his causal body, and for a wonderful moment the 
Monad and the ego are one, even as they will be permanently one when Adeptship is attained. 

On this occasion, the Monad identifies himself for the time with the fraction of himself that is the ego, and 
it is he, the Monad, who takes the vows. 

The effect of Initiation on the astral body has already been described in The Astral Body, page 254. 

So wonderful is the expansion of the consciousness of the Initiate, that it is most apt to speak of the 
change as a new birth. He begins to lead a new life "as a little child", the life of the Christ ; the Christ, the 
buddhic or intuitional consciousness, is born within his heart. 

He has now also the power to give the blessing of the Brotherhood, a tremendous and overwhelming 
force, which he is able to give or send to anyone,as he judges to be most appropriate and useful. The 
power of the Brotherhood will flow through him just as much as he will let it flow. It is for him to use the 
power, and to remember that he has the entire responsibility of directing it, for whatever purpose he may 
choose. The blessing given by the Officiant at Initiation means: " I bless you; I pour my force and blessing 
into you; see that you in your turn constantly pour out this blessing to others". 

If the Initiate possesses the qualification of Shradda - perfect trust ( Page 271 ) in his Master and in the 
Brotherhood, and the utter certainty that, because he is one with Them, all things are possible to him - he 
may go through the world as a veritable Angel of light, shedding joy and benediction around his path. 

Before Initiation, the pupil has probably already practised himself in the development of the buddhic 
consciousness, so that he has usually had experience at that level. But if he has not, then at Initiation his 
first experience takes place. 

Nevertheless, at Initiation the man does not attain the full buddhic consciousness, nor does he in any 
way develop a buddhic vehicle at that time. But in view of the fact that some of the teachings which must 
be given at the buddhic level could not otherwise be understood, a certain amount of development of the 
buddhic vehicles seems to be required. 

When the consciousness is raised to the buddhic vehicle, a very remarkable thing happens to the causal 
body: it vanishes, and the Initiate is under no compulsion ever again to take it up; but naturally this 
cannot be done until all the karma of the lower planes is exhausted. 

For a man is not free from binding results, on lower planes until he is perfectly selfless on those planes. If 
a man, when helping another, feels perfectly the unity with him, then he obtains the result of his action on 
the buddhic plane only, and not on any of the lower planes. 

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Another interesting factor to bear in mind is that there is always a general karma, belonging to an order 
or a nation, and that each individual is, to a certain extent, responsible for the action of the whole. Thus, 
for example, a priest has a certain responsibility for all that the collective priesthood does, even though 
he may not personally approve of it. 

It is the mere act of focussing oneself in the buddhic vehicle that causes the causal body to vanish. As 
soon, however, as the consciousness is brought down again on to the higher mental plane, the causal 
body reappears. ( Page 272 ) It is not the same as it was before, because the particles have been 
dissipated, but it seems in every way exactly the same body. 

On the buddhic plane, the finest thread which we can conceive represents the ordinary man. As soon as 
he regularly thinks of higher matters, and turns his attention to them, the thread begins to thicken. It 
becomes more and more like a cable, and later on it appears as a funnel, because, as it seems to 
clairvoyant vision, it widens out above, and comes down into the causal body. Later on, the causal body 
is enlarged by the in-rushing of forces, and the funnel becomes very much larger ,widening out at the 
bottom as well as the top. At the First Initiation [for many, however, this experience comes before that], 
the man, as we have seen, abandons the causal body, and plunges into the buddhic plane. When that 
occurs, the funnel shapes itself into a sphere. At that level there are, of course, more dimensions, so that 
the phenomenon cannot be fully described, but this is how it appears to one who is able to see it. 

In view of what was said above i.e.. that there is no compulsion to re-form the causal body, it follows that 
the time which remains to the Initiate, before he reaches the level of Adeptship, need not involve a 
descent to the physical plane at all, and therefore he may not take what we ordinarily mean by 
incarnations. 

Nevertheless, in the great majority of cases, incarnations upon the physical plane are taken, because the 
man has work to do, upon that plane, for the Great Brotherhood. 

The buddhic consciousness gives one a realisation of the One Consciousness, penetrating allthe One 
Consciousness of God, in fact. Such realisation gives a sense of the utmost safety and confidence ,the 
most tremendous impulse and stimulus imaginable. Yet at first it might be alarming, because a man might 
feel that he was losing himself. This is, of course, not the case. The Christ said : "He that loseth his life 
for My sake shall find it". Christ represents the buddhic ( Page 273 ) principle, and is saying : "He who, for 
My sake - i.e., for the development of the Christ within him - will put aside the causal vehicle, in which he 
has been living for so long, will find himself, will find the far grander and higher life". To do this needs 
some courage, and it is a startling experience the first time that one is wholly in the buddhic vehicle, and 
finds that the causal body, upon which one has been depending for thousands of years, has vanished. 
But, when the experience does come, the man will know with absolute certainty that the Self is one. The 
idea cannot be conveyed, but it will be known when experienced, and nothing will ever again shake that 
certainty. 

When the buddhic consciousness fully impresses the physical brain, it gives such a new value to the 
factors of life that a man no longer looks upon a person or object, but is that person or object. He is able 
to recognise the motives of others as his own motives, even though he perfectly understands that 

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another part of himself, possessing more knowledge, or a different view point, may act quite differently. 

It must not, however, be supposed that when a man enters upon the lowest subdivision of the buddhic 
plane he is at once fully conscious of his unity with all that lives. That perfection of sense comes only as 
the result of much toil and trouble, when he has reached the highest subdivision of the buddhic plane. 
Step by step, sub-plane by sub-plane, the aspirant must win his way for himself, for, even at that level, 
exertion and effort are still necessary, if progress is to be made. 

This work of developing himself on sub-plane after sub-plane now lies before the candidate. He is now 
definitely upon the Path of Holiness, and is described in the Buddhist system as the Sotapatti or Sohan, 
"he who has entered the stream"; among the Hindus he is called the Parivrajaka, which means the 
"wanderer", one who no longer feels that any place in the three lower worlds is his abiding-place or 
refuge. 

The subject of buddhic consciousness will be considered rather more fully in the next chapter. ( Page 274 ) 

Three factors, all interdependent, are involved in a man's fitness for first Initiation. First : he must be in 
possession of a sufficient amount of the well known "Qualifications" [vide The Mental Body, page 294]. 
Second : the ego must have so trained his lower vehicles that he can function perfectly through them, 
when he wishes to do so: expressed in another way, he must have effected what is called the junction of 
the lower and higher selves. Third : he must be strong enough to stand the great strain involved, which 
extends even to the physical body. 

All Initiates, however, are by no means equal in development, any more than all men who take the 
degree of Master of Arts are equal in knowledge. Whilst there is a certain attainment required for 
Initiation, some may have achieved far more than the minimum demanded in some directions. 

Hence, for similar reasons, there may be considerable variation in the interval between Initiations. A man 
who has just taken the First Initiation may, nevertheless, possess a considerable share of the 
qualifications for the Second; therefore for him the interval between the two may be unusually short. On 
the other hand, a candidate who had only just sufficient strength in all directions to enable him to pass 
through the First, would have slowly to develop within himself all the additional faculties and knowledge 
necessary for the Second, so his interval would probably be long. 

Initiation has the effect of altering the "polarity" of the man's mental and causal vehicles, so that he can 
be used as others cannot, however highly they may be developed along other lines. 

Comparing the First with the Fifth Initiation, we have seen that for the First the higher and lower self must 
be unified, so that there shall be nothing but the ego working in the personality: for the Fifth, there shall 
be nothing in the ego that is not approved or inspired by the Monad. 

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Whenever the Monad touches our lives down here, he comes as a god from above. In all cases of 
Initiation he ( Page 275 ) flashes down, and for a moment becomes one with the ego, just as the Monad 
and ego will be permanently one when Adeptship is attained. At certain other important and critical times 
the Monad flashes down, as in the case mentioned in The Lives of Alcyone, when Alcyone took a pledge 
to the Lord Buddha. 

Thus, at the First Initiation, the personality ceases to have a will of its ownexcept when it forgets - and 
lives only to serve the higher. The ego is now active through the personality in the lower planes, and is 
beginning to realise the existence of the Monad, and to live according to its will. The Monad himself has 
determined the path for the ego's evolution; and he can choose no other, because he is becoming 
himself, gaining release from the bondage even of the higher planes. 

Another way of expressing this truth is to say that, ,just as the man on the Probationary Path has to learn 
to get rid of all that we speak of as the personality, so the Initiate must get rid of his individuality, of the 
reincarnating ego, so that at the end of the Path his life will be entirely under the direction of the Monad. 

The individuality, or ego, is a very wonderful thing - complex , exceedingly beautiful and marvellously 
adapted to its surroundings, a glorious being indeed. The idea of the separated self is ingrained in us, 
and is part of the very ego which is the one permanent thing about us, so far as we know. In the earlier 
stages this idea of the separated self had to be developed and strengthened, it being, in fact, the source 
of our strength in the past. But nevertheless, this "giant weed" has to be killed out at one time or another. 
The strong can tear it out from themselves at the beginning of their development. The weak must wait 
and let it go on growing while they are developing sufficient strength to kill it out. For them that is 
unfortunate, because the longer it is allowed to persist the more closely it becomes intertwined with the 
nature of the man. 

Hence, all systems of occult teaching agree in advising students to try from the very beginning to get rid 
of the ( Page 276 ) illusion of separateness. The man has to learn that behind the individuality itself there is 
the Monad; that will seem the true Self, when he has laid aside the individuality. Beyond even that he will 
in due time learn to realise for himself that even the Monad is but a spark in the Eternal Flame. 

Only as the lower self or personality becomes pure from all breath of passion as the lower manas frees 
itself from kama, can the "shining one" impress it. H.P.Blavatsky writes : "It is when the trinity - AtmaBuddhi-
Manas - in anticipation of the final triumphant reunion beyond the gates of corporeal death 
became for a few seconds a unity, that the candidate is allowed, at the moment, of initiation, to behold his 
future self. Thus we read in the Persian Desatir of the "resplendent one"; in the Greek philosopher-
Initiates of the Augoeidesthe self-shining "blessed vision resident in the pure light"; in Porphyry, that 
Plotinus was united to his god' six times during his lifetime, and so on." [Isis Unveiled II, pages 114-115]. 

This "trinity" made into unity is the "Christ" of all mystics. When, in the final Initiation, the candidate has 
been outstretched on the floor, or altar stone, and has thus typified the crucifixion of the flesh, or lower 
nature, and when from this "death" he has "risen again" as the triumphant conqueror over sin and death, 
he then, in the supreme moment, sees before him the glorious presence, and becomes "one with Christ", 
is himself the Christ. Thenceforth he may live in the body, but it has become his obedient instrument; he 

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is united to his true Self, Manas made one with Atma-Buddhi, and, through the personality which he 
inhabits, he wields his full powers, as an immortal spiritual intelligence. 

While he was struggling in the toils of the lower nature, Christ, the spiritual ego, was daily crucified in 
him; but, in the full adept, the Christ has risen triumphant, lord of himself and of nature. The long 
pilgrimage of manas is over, the cycle of necessity is ( Page 277 ) trodden, the wheel of rebirth ceases to 
turn, the Son of Man has been made perfect by suffering. 

Until this point is reached, "the Christ" is the object of aspiration. The "ray" is ever struggling to return to 
its source, the lower manas ever aspiring to rebecome one with the higher. It is this continual yearning 
towards reunion which clothes itself as prayer, as inspiration, as "seeking after God". "My soul is athirst 
for God, for the living God", cries the eager Christian. This cry is the inextinguishable impulse upwards of 
the lower self to the higher. Whether the person pray to the Buddha, to Vishnu, to Christ, to the Virgin, to 
the Father, is of course, merely a question of dialect, not of essential fact. 

In all, the Manas united to Atma-Buddhi is the real object, variously called the ideal man, the personal 
God, the God-Man, God Incarnate, the Word made flesh, the Christ who must be "born in" each, with 
Whom the believer must be made one. 

When once a man enters upon the Path, and converges all his energies upon it, his rate of progress is 
enormously accelerated. His progress will not be by arithmetical progression, i.e., in the ratio 2,4,6,8 etc., 
nor by geometrical progression, i.e., in the ratio 2,4,8,16, etc., but by powers, in the ratio 2,4,16,256, 
etc.,. This fact should afford great encouragement to the serious student. 

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CHAPTER XXXII 


BUDDHIC -CONSCIOUSNESS 

( Page 278 ) In view of the fact that the First Initiation involves experiencing the buddhic consciousness, it 
is desirable to amplify what was said in the preceding chapter regarding the nature of consciousness on 
the buddhic plane. 

The student will scarcely need to be told that all description of buddhic consciousness is necessarily and 
essentially defective. It is impossible in physical words to give more than the merest hint of what the 
higher consciousness, is, for the physical brain is incapable of grasping the reality. 

It is difficult enough to form a conception even of astral plane phenomena, there being four dimensions in 
the astral world. In the buddhic world there are no less than six dimensions, so that the difficulties are 
evidently enormously, enhanced. 

There is an ingenious diagram [for which the present writer is indebted to the unknown designer], 
reproduced as Diagram XXXVIII,on p.279, which illustrates graphically the fundamental difference between 
the buddhic plane and all the planes below it. 

The diagram is seen to consist of a number of spikes or spokes which overlap at a certain point. That 
point of overlap is the beginning of the buddhic plane. 

The tips of the spokes represent the physical consciousness of men: they are separate and distinct from 
one another. Passing up the spokes towards the centre, we see that the astral consciousness is a little 
wider, so that the consciousness of separate men approach a little nearer to one another. The lower 
mental consciousness approach still more nearly to one another, whilst the higher mental consciousness 
at their very ( Page 279 ) highest level, meet at the point where the buddhic consciousness commences. 


It will now be seen that the buddhic consciousness, of each 
individual and separate "man" overlaps that of the other 
separate consciousness on either side of him. This is a 
graphic illustration of the "overlapping" aspect of buddhic 
consciousness, where a sense of union with others is 
experienced. 

As the consciousness rises still further up into the higher 
planes, it will be seen that it overlaps those on either side of 
it more and more, until eventually when the "centre" is 
reached, there is practically a complete merging of 

consciousness. Nevertheless, each separate spoke still exists, and has its own individual direction and 

outlook. Looking out towards the lower worlds, each consciousness looks in a different direction :it is an 

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aspect of the one central consciousness. Looking inwards, on the other hand, these diverging directions 
all meet together, and become one with one another. 

The sense of union is characteristic of the buddhic plane. On this plane, all limitations begin to fall away, 
and the consciousness ( Page 280 ) of man expands until he realises, no longer in theory only, that the 
consciousness of his fellows is included within his own, and he feels and knows and experiences, with an 
absolute perfection of sympathy, all that is in them, because it is in reality a part of himself. 

On this plane a man knows, not by mere intellectual appreciation, but by definite experience, the fact that 
humanity is a brotherhood, because of the spiritual unity which underlies it all. Though he is still himself, 
and his own consciousness is his own, yet it has widened out into such perfect sympathy with the 
consciousness of others that he realises he is truly only part of a mighty whole. 

As a being, standing in the sun, suffused with its light, and pouring it forth, would feel no difference 
between ray and ray, but would pour forth along one as readily and easily as along another, so does a 
man on the buddhic plane feel brotherhood and pours himself into any one who needs his help. He sees 
all beings as himself, and feels that all he has is theirs as much as his: in many cases, more theirs than 
his, because their need is greater, their strength being less. 

As the predominant element in the causal body is knowledge, and ultimately wisdom, so the predominant 
element of consciousness in the buddhic body is bliss and love. The serenity of wisdom marks the one, 
whilst tenderest compassion streams forth inexhaustibly from the other. 

Hence the buddhic body is called by the Vedantins the Anandamayakosha, or bliss sheath. This is "the 
house not made with hands, eternal in the heavens", of which St. Paul, the Christian Initiate spoke. He 
raised charity, pure love, above all other virtues, because by that alone can man on earth contribute to 
that glorious dwelling. For a similar reason is separateness called the "great heresy" by the Buddhists, 
and "union" or yoga is the goal of the Hindu. 

A selfish man could not function on the buddhic ( Page 281 ) plane, for the essence of that plane is 
sympathy and perfect comprehension, which excludes selfishness. 

There is a close connection between the astral and the buddhic bodies,the astral being in some ways a 
reflection of the buddhic. But it must not therefore be supposed that a man, can leap from the astral 
consciousness to the buddhic, without developing the intervening vehicles. 

Although, on the highest levels of the buddhic plane, a man becomes one with all others, we must not 
therefore assume that he feels alike to all. There is, in fact, no reason to suppose that we shall ever feel 
absolutely alike towards everybody. For even the Lord Buddha had His favourite disciple Ananda, and 
the Christ regarded St John the Beloved in a different way from the rest. What is true is that presently 
men will love every one as much as they now love their nearest and dearest, but by that time they will 
have developed, for those nearest and dearest, a type of love of which they have no conception now. 

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There is no separation on the buddhic plane. On that plane, as said, consciousnesses do not necessarily 
merge instantly at the lowest level, but they gradually grow wider and wider until, when the highest level 
is reached, a man finds himself consciously one with humanity. That is the lowest level at which the 
separateness is absolutely non-existent; in its fullness the conscious unity with all belongs to the atmic or 
nirvanic plane. 

To each ego, who can reach this state of consciousness, it would seem that he had absorbed or included 
all others; he perceives that all are facets of a greater Consciousness ; he has , in fact , arrived at the 
realisation of the ancient formula : "Thou art That". 

It must be recollected that, whilst the buddhic consciousness brings a man in to union with all that is 
glorious and wonderful in others, into union, in fact, with the Masters Themselves, yet it also, and 
necessarily, brings him into harmony with the vicious and the criminal. Their feelings must be 
experienced, ( Page 282 ) as well as the glory and the splendour of the higher life. When separateness is 
abandoned, and unity is realised, a man finds that he is merged in the Divine Life, and that the attitude of 
love is the only one which he can adopt, towards any of his fellowmen, whether they be high or low. 

An ego, whilst living in the causal body, already recognises the Divine Consciousness in all; when he 
looks upon another ego, his consciousness leaps up, as it were, to recognise the Divine in him. 

But, on the buddhic plane, it no longer leaps to greet him from without, for it is already enshrined in his 
heart. He is that consciousness, and it is his. There is no longer the "you" and the "I ", for both are one 
facets of something which transcends, and yet include them both. 

It is not only that we understand another man, but that we feel ourselves to be acting through him, and 
we appreciate his motives as our own motives, even though. as said in the preceding chapter, we may 
perfectly understand that another part of ourselves, possessing more knowledge, or a different viewpoint, 
might act quite differently. 

The sense of personal property in qualities and in ideas is entirely lost, because we see that these things 
are truly common to all, because they are part of the great reality which lies equally behind all. 

Hence personal pride in individual development becomes an utter impossibility, for we see now that 
personal development is but as the growth of one leaf, among the thousands of leaves on one tree, and 
that the important fact is not the size or shape of that particular leaf, but its relation to the tree as a whole; 
for it is only of the tree as a whole that we can really predicate permanent, growth. 

We have ceased altogether to blame others for their differences from ourselves,: instead we simply note 
them as other manifestations of our own activity, for now we see reasons which before were hidden from 
us. Even the evil man is seen to be part of ourselves ( Page 283 ) a weak part; so our desire is not to 
blame him, but to help him by pouring strength into that weak part of ourselves - , so that the whole body 
of humanity may be vigorous and healthy. 

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Thus, when a man rises to the buddhic plane, he can gain the experience of others ; hence it is not 
necessary for every ego to go through every experience, as a separate individual. If he did not want to 
feel the suffering of another, he could withdraw: but he would choose to feel it, because he wants to help. 
He enfolds in his own consciousness one who is suffering, and although the sufferer would know nothing 
of such enfoldment, yet it will, to a certain extent, lessen his sufferings. 

On the buddhic plane there is a quite new faculty, having nothing in common with faculties on the lower 
planes. For a man recognises objects by an entirely different method, in which external vibrations play no 
part. The object becomes part of himself, and he studies it from the inside instead of from the outside. 

With such a method of apprehension, it is clear that many familiar objects become entirely 
unrecognisable. Even astral sight enables one to see objects from all sides at once, as well as from 
above and below: adding to that the further complication that the whole inside of the body is laid out 
before us, as though every particle were separately placed upon a table: adding to that again the fact 
that, while we look at these particles, we are yet at the same time within each particle, and are looking 
through it, it is apparent that it becomes impossible to trace any resemblance to the object which we 
knew in the physical world. 

Whilst the intuition of the causal body recognises the outer, the intuition of buddhi recognises the inner. 
Intellectual intuition enables one to realise a thing outside oneself: with buddhic intuition, one sees a 
thing from inside. 

Thus if, when working in the causal body, we want to understand another person, in order to help him, we 
turn our consciousness upon his causal body, and ( Page 284 ) study its peculiarities; they are quite well 
marked, and plainly to be seen, but they are always seen from without. If, wanting the same knowledge, 
we raise our consciousness to the buddhic level, we find the consciousness of the other man as part of 
ourselves. We find a point of consciousness which represents him - we might call it a hole rather than a 
point. We can pour ourselves down that hole, and enter into his consciousness, at any lower level that 
we wish, and therefore can see everything precisely as he sees it - from inside him, instead of from 
outside. It will easily be understood how much that lends itself to perfect understanding and sympathy. 

Yet, as has been said, in all this strange advance, there is no sense of loss of individuality, even though 
there is an utter loss of sense of separateness. Whilst that may seem a paradox, yet it is true. The man 
remembers all that lies behind him. He is himself the same man who did this action, or that, in the far-off 
past. He is in no way changed, except that now he is much more than he was then, and feels that he 
includes within himself many other manifestations as well. 

If, here and now, a hundred of us could simultaneously raise our consciousness into the buddhic world, 
we should all be one consciousness, but to each man, that consciousness would seem to be his own, 
absolutely unchanged, except that now it included all others as well. 

Buddhic vision reveals a person, not as an enclosure, but as a Star radiating out in all directions : the 
rays of that star pierce the consciousness of the observer, so that it is felt to be a part of himself, and yet 

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not perfectly so. All observers agree that it is impossible, except by a series of contradictions to describe 
the buddhic state of consciousness. 

The power of identification is gained, not only with regard to the consciousness of people, but with regard 
to everything else, on the buddhic plane. Everything is learnt, as said, from the inside, instead of from the 
outside. That which we are examining has become a ( Page 285 ) part of ourselves; we examine it as a 
kind of symptom in ourselves. This characteristic obviously constitutes a fundamental difference. Before it 
can be attained, utter selflessness must be acquired, because so long as there is anything personal in 
the disciple's point of view, he cannot make any progress with the buddhic consciousness, which 
depends on the suppression of the personality. 

H.P.Blavatsky states that : "Buddhi is the faculty of cognising, the channel through which divine 
knowledge reaches the Ego, the discernment of good and evil, also divine conscience, and the spiritualSoul, which is the vehicle of tma" [The Secret Doctrine , I, p. 2]. It is often spoken of as the principle of 
spiritual discernment. 

In the Yoga system, turiya, a lofty state of trance, is related to the buddhi consciousness, just as sushupti 
is related to the mental consciousness,svapna to the astral, and jagrat to the physical. These terms, 
however, are used also with other significances, being relative rather than absolute, vide The Mental 
Body, p. 146. 

In the Six Stages of Mind, given in The Mental Body, p. 146, that of niruddha , or Self-controlled, 
corresponds to activity on the buddhic plane. 

In the physical body, the yellow prana which enters the heart chakram or force centre represents the 
principle of buddhi. 

Although at the buddhic level, a man still has a definite body, yet his consciousness seems equally 
present in vast numbers of other bodies. The web of life, which is constructed of buddhic matter, is 
extended so that it includes these other people, so that, instead of many small separate webs there is 
one vast web, which enfolds them all in one common life. 

Many of these others may, of course, be entirely unconscious of this change, and to them their own 
private little part of the web will still seem as much separated as everor would do so if they knew 
anything about the web of life. So, from ( Page 286 ) this standpoint, and at this level, it seems that all 
mankind are bound together by golden threads, and make one complex unit, no longer a man, but man in 
the abstract. 

On the buddhic plane, in some manner which is naturally quite incomprehensible to the physical brain 
,past, present and future all exist simultaneously. Neither is a man, on this plane, any longer subject to 
limitations of space such as we know on the physical plane. Hence, in reading the Akashic Records, [vide 
The Mental Body, p.238] he no longer needs, as on the mental plane, to pass a series of events in review 

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because, as said, past, present and future are simultaneously present to him. 

With consciousness fully developed on the buddhic plane, therefore, perfect prevision is possible, 
though, of course, the man may not - in fact, will notbe able to bring the whole result fully through into 
his lower consciousness. Nevertheless, a great deal of clear foresight is obviously within his power, 
whenever he chooses to exercise it; and even when he is not exercising it, frequent flashes of 
foreknowledge come through into his ordinary life, so that he often has an instantaneous intuition as to 
how things will turn out, even before their inception. 

The extension of the buddhic plane is so great, that what may be called the buddhic bodies of the 
different planets of our chain meet one another, so that there is one buddhic body for the whole chain. 
Hence it is possible for a man, in his buddhic body, to pass from one of these planets to another. 

We may note here that an atom of buddhic matter contains 49 to the 3rd or 117,649 "bubbles in koilon." 

A man who can raise his consciousness to the atomic level of the buddhic plane finds himself so 
absolutely in union with all other men that, if he wishes to find another man, he has only to put himself 
out along the line of that other person in order to find him. 

The following may be taken as an example of the working of buddhic consciousness. All beauty, whether 
it be of form or colour, whether it be in nature or ( Page 287 ) in the human frame, in high achievements of 
art or in the humblest household utensil, is but an expression of the One Beauty; and therefore, in the 
lowliest thing that is beautiful, all beauty is implicitly contained, and so, through it, all beauty may be 
realised, and He Who Himself is Beauty, may be reached. To understand this fully needs the buddhic 
consciousness, but even at much lower levels the idea may be useful and fruitful. 

As a Master has expressed it : "Do you not see that there is but One Love, so there is but One Beauty? 
Whatever is beautiful, on any plane, is so because, it is part of that Beauty, and, if it is pushed back far 
enough, its connection will become manifest. All Beauty is of God, as all Love is of God; and through 
these His Qualities the pure in heart may always reach Him". 

The full development of the buddhic vehicle, however, belongs to the stage of the Arhat, though those 
who are as yet far from that level can gain in various ways touches of the buddhic consciousness. 

Buddhi in the human spirit is the pure and compassionate Reason, which is the Wisdom Aspect, the 
Christ in man. 

In the normal course of evolution, the buddhic consciousness will be gradually unfolded in the sixth sub-
race of the Fifth Root Race, and still more so in the Sixth Root Race itself. 

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One may trace the coming of the sixth sub-race in the scattered people found in the fifth sub-race, in 
whom tenderness is the mark of power. It is a synthesising spirit which characterises the sixth-sub race; 
its members are able to unite diversity of opinion and of character, to gather round them the most unlike 
elements, and blend them into a common whole, having the capacity to take into themselves diversities, 
and send them out again as unities, utilising the most different capacities, finding each its place, and 
welding all together into a strong whole. 

Compassion is strongly marked; it is that quality which is at once affected by the presence of weakness 
answering ( Page 288 ) to it with patience, with tenderness, and with protection. The sense of unity and 
compassion will be a strength and a power which will be used for service, the measure of strength being 
the measure of responsibility and of duty. 

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CHAPTER XXXIII 


THE EGO AND THE MONAD 

( Page 289 ) In chapter III we studied the Coming Forth of the Monads, and considered briefly the general 
nature of the Monads. In the chapter on Initiation, we dealt with the effects which Initiation produces on 
the relation between the Monad and the ego. It will now be fitting to consider such further information as 
is available regarding the relation between the ego and the Monad, and also deal a little more fully with 
the nature of the Monad himself, and his attitude towards his manifestations in the lower worlds. 

Turning first to the nature of the Monad himself, we are confronted with the difficulty that no direct 
observation of the Monad, on his own plane, is at present, possible to our investigators. The plane on 
which the Monad residesthe Anupadaka plane - is at present beyond the reach of our clairvoyant 
investigators, the highest which those investigators can actually know of man, from direct observation,
being the manifestation of the Monad as the Triple Spirit on the plane of tma Even at that stage he is 
incomprehensible : for his three aspects are quite distinct and apparently separate, and yet are all 
fundamentally one and the same. 

Whilst no one below the rank of the Adept can see the Monad, yet the Arhat can know of its existence.
For, on the plane of tma, the triple manifestation can be perceived, and the rays which make that triple 
manifestation are obviously converging as they rise to the highest point. It can therefore be seen that 
they must become one, though the actual unity is out of the sight. 

We have already referred [vide p. 124] to the ( Page 290 ) possibility of focussing the consciousness in the 
highest level of the causal body, looking up the line that joins the ego and the Monad, and, through that 
vision , realising the identity with the Deity. 

Perhaps the least misleading manner, in which we can imagine the true nature, of the Monad to 
ourselves, is to think of him as part of God - a part, however, of That which cannot be divided. Although, 
unfortunately, this is a paradox, to the finite intellect, yet it enshrines an eternal truth which is far beyond 
our comprehension. 

For each Monad is literally a part of God, apparently temporarily separated from Him, while he is 
enclosed in the veils of matter, though in truth never for one moment really separated. He can never be 
apart from God, for the very matter in which he veils himself is also a manifestation of the Divine. 
Although matter seems to us evil, because it weighs us down, clogs our faculties, and holds us back 
upon the road, yet this is only because as yet we have not learned to control it, because we have not 
realised that it also is divine in its essence, because there is nothing but God. 

It is a mistake to think of the Monad as something very far away. For the Monad is very near to us, is our 
SELF, the very root of our being, the one and only reality. Hidden, unmanifest, wrapt in silence and 
darkness though he be, yet our consciousness is the limited manifestation of that SELF, the manifested 
God in our bodies, which are his garments. 

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The Monad has been variously described as the Eternal Man: a fragment of the Life of God: a Son of 
God, made in His image: a spark in the Divine Fire : the "hidden God " as he was known to the Egyptians 
: he is the God within us, our personal God: our true Self : a fragment of the Eternal : the real and only 
permanent " I " in man. The Monads have been described also as centres of force in the Logos. 

Instead of speaking of human Monads, it might perhaps be more accurate to speak of "the Monad 
manifesting in the human kingdom", though such pedantic ( Page 291 ) accuracy might be still more 
puzzling. H.P.Blavatsky wrote : "The Spiritual Monad is one, universal, boundless, and impartite, whose 
rays, nevertheless, form what we, in our ignorance, call the "individual Monads' of men". [The Secret 
Doctrine, I, 200]. 

At the Occult Catechism expresses it :


"I sense one Flame, O Gurudeva; I see countless undetached sparks burning in it ." 

Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel 
it different in any wise from the light that shines in thy brother-men? 

"It is in no way different, though the prisoner is held in bondage by Karma, and though its garments 
delude the ignorant into saying, thy soul' and my soul'." [The Secret Doctrine, I , 145] 

To take a physical plane analogy, we recognise that electricity is one all the world over; and though it may 
be active in this machine or in that, the owner of no machine can claim it as distinctively his electricity. So 
also is the Monad one everywhere, though manifesting in different directions, through apparently 
separate and different human beings. 

But, in spite of having the same source, and the same fundamental nature, yet each Monad possesses avery distinct individuality of his own : in his manifestation on the plane of tma, as a triple light of blinding 
glory, even at that stage, each Monad possesses certain qualities which make him distinct from every 
other Monad. 

The Consciousness of the Monad on his own plane is complete: he shares the divine knowledge in his 
own world. But, in the lower world, he is to all intents and purposes unconscious: he cannot in any way 
touch the lower planes of life, the matter there being of a character which is not amenable to his 
influences. He, who has been in union with all around him, would, if plunged into denser matter, find 
himself in uttermost isolation, as in empty space, unconscious of all impacts and contacts of matter.( Page 

292 ) 

Nevertheless, everything is in him, by virtue of the One Life that he shares: but it has to be brought out : 
hence we speak of awakening the latent consciousness into life. Literally everything is in the Monad, all 
divine knowledge ; but, to bring that out, so that on any plane of matter he may know, is the whole work 

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of evolution. 


Hence the rationale of his evolutionary journey, down and again upwards, is for the purpose of acquiring 
that consciousness, of subjugating matter completely as a vehicle, until on each plane he answers to the 
vibrations of similar matter outside, and is able to bring out moods of consciousness, which answer to 
those outside impressions, and thereby make it possible for him to be conscious of them. 

Geo.S.Arundale gives an interesting account of the appearance and evolution of the Monads. Looking 
upon the world, he writes, he sees our Lord the Sun expressed in myriad suns. Each Monad is a sun in 
miniature, the Sun Divine throwing off sparking suns, charged with all His attributes . The process of 
evolution begins, and these sparks burst into colour ; rainbows with sun hearts, or centres. Every atom of 
light is an atom of unconscious Divinity, slowly but surely fulfilling the will of the Sun that it shall become 
unfolded into self-conscious Divinity. Every atom is a Sun unconscious, and shall become a Sun self-
conscious. 

When manifestation begins, the Monad is "thrown downwards into matter",to propel forwards and force 
evolution [vide The Secret Doctrine. II, 115]: it is the mainspring of all evolution, the impelling force at the 
root of all things. 

This accounts for that mysterious pressure, which so much puzzles orthodox science, as to why things 
move onwards : as to what is the force which makes evolution : as to what gives rise to all the variety we 
find in this world, and the ever-present "tendency to variation". 

The Monad knows from the first what is his object ( Page 293 ) in evolution, and he grasps the general 
trend of it. But, until that portion of him, which expresses itself in the ego, has reached a fairly high stage, 
he is scarcely conscious of the details down here, or at any rate he takes little interest in them. He seems 
at that stage not to know other Monads, but rests in indescribable bliss, without any active consciousness 
of his surroundings. 

The purpose, then, of the descent of the Monad into matter, is that through his descent he may obtain 
definiteness and accuracy in material detail. To this end, as we have seen in the earlier chapters of thisbook, an atom of each of the planes of tma, Buddhi and Manas is attached to the Monad : the 
distinction of these atoms gives a precision that did not exist in the consciousness, of the Monad on his 
own plane. 

But, it may be asked, if the Monad is of the essence of divinity in the beginning, and returns to divinity at 
the end of his long pilgrimage, if the Monad is all-wise and all-good, when he starts on his journey 
through matter, why is it necessary for him to go through all this evolution, including, as it does, much 
sorrow and suffering, simply to return to his source in the end? 

The question is based on a misconception of the facts. When that which we call the human Monad came 
forth from the Divine, it was not, in reality, a human Monad, still less an all-wise and all-good Monad: it 

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returns, eventually, in the form of thousands of millions of mighty Adepts, each capable of himself, 
developing into a Logos. 

As a man who cannot swim, flung into deep water, at first is helpless, yet eventually learns to swim and 
move freely in the water, so is the Monad. At the end of his pilgrimage of immersion in matter, he will be 
free of the Solar System, able to function in any part of it, to create at will, to move at pleasure. Every 
power that he unfolds through denser matter, he retains for ever under all conditions: the implicit has 
become explicit, the potential the actual. It his own Will to ( Page 294 ) live in all spheres, and not in one 
only, that draws him into manifestation. 

For there was no developed individualisation in the Monad at first: it was simply a mass of monadic 
essence. The difference between its condition when issuing forth, and when returning, is exactly like that 
between a great mass of shining nebulous matter, and the solar system which eventually formed out of it. 
The nebula is beautiful, undoubtedly, but vague and, in a certain sense, useless. The sun formed from it 
by slow evolution pours forth life, heat and light upon many worlds and their inhabitants. 

Or we may take another analogy. The human body is composed of countless millions of tiny particles, 
and some of them are constantly being thrown off from it. Suppose that it were possible for each of these 
particles to go through some kind of evolution, by means of which it would in time become a human 
being, we would not say that, because it had been, in a certain sense, human at the beginning of that 
evolution, it had therefore not gained anything when it reached the end. 

So, the monadic essence comes forth as a mere outpouring of force, even though it be Divine force. 

The appearance and evolutionary course of the Monad may be compared with the appearance of the 
long day of Brahma, of the Saguna-Brahman Sachchidananda, the Divine Triplicity. That coming forth 
into cosmic manifestation we have reproduced, in our solar system, by the Solar Logos, and again by the 
Monad, who is a fragment of the Logos. When the human evolution, is over, he gathers himself up again, 
and the superhuman evolution begins. Thus we have the long swing of the opening life, from the nirvanic, 
back to the nirvanic, the whole of human evolution lying between these two. It is completed with the 
Initiation of the Jivanmukta, the Master, where superhuman evolution begins. 

Whilst the Monad in his own world is practically without limitations, at least so far as our solar system is 
concerned, ( Page 295 ) yet at every stage of his descent into matter he not only veils himself more and 
more deeply in illusion, but he actually loses his powers. 

If, in the beginning of his evolution, we may suppose the Monad able to move and to see, in an infinite 
number of those directions in space which we call dimensions, than at each downward step he cuts off 
one of these, until, for the consciousness of the physical brain, only three of them are left. Thus, by 
involution into matter, the Monad is cut off from the knowledge of all but a minute part of the worlds which 
surround him. Furthermore, even what is left to him is but imperfectly seen. For those who can train 
themselves to appreciate more than three dimensions, there is available an excellent method of arriving 
at some sort of comprehension of what consciousness on planes higher than the physical is like, and 

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what it involves : though at the same time such a method of approach brings home the hopelessness of 
expecting fully to understand the Monad, who is raised by many planes and dimensions above the point 
from which we are attempting to regard him. 

All the sacrifices and limitations, caused by descent into matter, may rightly be described as 
necessitating suffering. But as soon as the ego fully understands the situation, they are undertaken 
gladly : the ego has not the perfection of the Monad, and so he does not fully understand at first: he has 
to learn. Thus the quite tremendous limitation at each further descent into matter is an unavoidable fact, 
so that there is that much of suffering inseparable, from manifestation. We have to accept that limitation 
as a means to an end, as part of the Divine Scheme. 

There are two senses in which all manifested life is sorrowful, unless man knows how to live it. One of 
these is to a certain extent inevitable, but the other is an entire mistake, and is easily to be avoided. As 
we have seen, to the Monad, who is the true Spirit of man, all manifested life is a sorrow, just because it 
is a limitation: a limitation which we in our physical ( Page 296 ) brain cannot in the least conceive, because 
we have no idea of the glorious freedom of the higher life. 

It is in this sense that it has always been said that the Christ - the Second Person of the Trinity - offers 
Himself as a Sacrifice, when He descends into matter. Undoubtedly it is a sacrifice, because it is an 
inexpressibly great limitation, for it shuts off from Him all the glorious powers which are His, on His own 
level. 

The same is true of the Monad of man ; undoubtedly he makes a great sacrifice, when he brings himself 
in connection with lower matter, when he hovers over it through the long ages of its development up to 
the human level, when he puts down a tiny fragment of himself, a fingertip as it were, and thereby makes 
an ego, or individual soul. 

The second kind of sorrow, which it is possible entirely to avoid, is due to "desire", using that word in the 
wide sense to include all desires for lower things, such as craving for power, money, position, and so 
forth. All such desires necessarily cause disturbance and suffering: hence, from this point of view, what is 
most needed for progress is serenity. 

Hence we have the two first of the Four Noble Truths which the Lord Buddha taught : the Existence of 
Sorrow, and the Cause of Sorrow. 

Passing now to consider, more specifically, the ego in his relation to the Monad, we should realise that 
the individualising process, by means of which the ego comes into being, does not take place on the 
spiritual plane, but that Atma-Buddhi, as seen through Manas, appears to share in the individuality of 
Manas. 

Even the ego is not the true, eternal man : for the ego had a beginninghe came into existence at the 
moment of individualisation : and whatever has a beginning must also have an end. Therefore even the 

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ego, which has lasted since emergence from the animal kingdom, is also impermanent. The Monad, and 
the Monad alone, is the only real, permanent man. 

We may look upon the ego as a manifestation of the Monad on the higher mental plane: but we ( Page 297 
) must understand that he is infinitely far from being a perfect manifestation. Each descent from plane to 
plane means much more than a mere veiling of the Spirit: it means also an actual diminution in the 
amount of Spirit expressed. 

Although to speak of Spirit in terms of quantity is inaccurate and misleading, yet, if an attempt is to be 
made to express these higher matters in human words at all, such incongruities cannot be wholly 
avoided. The nearest that we can come, in the physical brain, to a conception of what happens to the 
Monad, when he involves himself in matter, is to say that only part of him can be shown, and even that 
part must be shown in three separate aspects, instead of in the glorious totality which he really is in his 
own world. 

So, when the second aspect of the triple spirit comes down a stage, and manifests as buddhi or intuition, 
it is not the whole of that aspect which so manifests, but only a fraction of it. So again when the third 
aspect descends two planes, and manifests as intellect, it is only a fraction of a fraction of what the 
intellect aspect of the the Monad really is. Therefore the ego is not a veiled manifestation of the Monad, 
but a veiled representation of a minute fraction of the Monad. 


Following the ancient maxim, "as above, so below", as the 
ego is to the Monad, so is the personality to the ego. By 
the time we have reached the personality, the 
fractionisation has been carried so far that the part we are 
able to see bears no appreciable proportion to the reality of 
which, nevertheless, it is the only possible representation, 
to us. Yet with and from this hopelessly inadequate 
fragment, we strive to comprehend the whole. Our difficulty 
in trying to understand the Monad is the same in kind, but 
much greater in degree, as that which we found when we 
tried really to grasp the idea of the ego. 

Diagram XXXIX is an attempt, however inadequate, to 
represent graphically the relationship between the Monad, 
the ego and the personality. 

The Monad has been compared with the flame : ( Page 298 ) 
the ego or triple spirit with the fire : and the personality with 
the fuel. 

The correspondence between the Monad in its relation to the ego, and the ego in its relation to 
personality, will bear a little further amplification. As the ego is triple, so is the Monad : the three 


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constituents of the Monad exist on the first three planes of our System, viz., the Adi, the Anupadaka andthe tma planes. On the atmic plane the Monad takes to itself a manifestation, which we call the Monadin its atmic vesture, or sometimes the triple tma, or triple spirit. This is for the Monad what the causal 
body is for the ego. 

Just as the ego takes on three lower bodies [mental, astral, and physical] the first of which [the mental] is 
on the lower part of his own plane, and the lowest [the physical] two planes below, so the Monad
regarding him now as the triple tma or spirittakes on three lower manifestations [ tma, buddhi 
manas ] the first of which is on the lower part of his own plane, and the lowest two planes below that. 

It will thus be seen that the causal body is to the Monad what the physical body is to the ego. If we think 
of the ego as the soul of the physical body, we may consider the Monad as the soul of the ego in turn. 

For, just as the causal body takes, from the personality, whatever is of a nature to help its growth, ( Page 
299 ) so the causal body, through its inner or upper side, passes on, into the third aspect of tma, the 
essence of all experiences which may have entered into it. What is thus poured into the mnasic aspectof tma renders it capable of acting without the causal body, that is, without a permanent vehicle which 
limits it. This throws light on the phenomenon of the perishing of the causal body, or individuality, with 
which we have already dealt in Chapter XXXI. 


Diagram XL is an attempt to illustrate these somewhat 
complex correspondences and relationships. 

The entire higher triad, atma-buddhi-manas, may also be 
regarded as the buddhi of the still more inclusive triad of 
Monad, Ego and Personality. That larger buddhi is triple - will 
, wisdom and activityand its third aspect, Kriyashakti, in 
due course comes into operation in the body, to awaken its 
organs and liberate its latent powers. 

The statement, in Light On The Path, that the "warrior" in 
man is "eternal and sure", may be taken as relatively true of 
the ego in relation to the lower self and absolutely true with 
regard to the Monad in relation to the ego. The ego, as we 
have seen, may make mistakes at an earlier stage, but is far 
less likely to do so than is the personality. The Monad, on the 
other hand, makes no mistakes, although his knowledge of 
conditions down here may be somewhat vague. But his 
instinct must be on the side of right, for he is divine. Neither 
the ego nor the Monad have as yet accurate knowledge, 
because their evolution is not complete. They are for us as 
guides, and one cannot ( Page 300 ) do other than follow them. 

But even as guides they are themselves unfolding. 

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We may note here that the triple manifestations of the Monad is that which Christianity speaks of as the 
"three persons in one God," teaching, in the Athanasian creed, that men should worship "One God in 
Trinity and Trinity in Unity, neither confounding the persons nor dividing the substance"---that is to say, 
never confusing the work and function of the three separate manifestations, each on its own plane, yet 
never for a moment forgetting the eternal unity of the "substance" that which lives behind all alike, on the 
highest plane, where these three are one. 

Such considerations are not merely of theoretical value, but have also some practical bearing on life. 
Although we cannot grasp the full meaning of such teaching ,yet we should at least know that there are 
these three lines of force and yet that all the force is one and the same. Without knowing that, we cannot 
grasp the method by which our world came into existence, nor can we understand man, whom "God 
made in His own image," and who therefore is also three and yet one - atma-buddhi-manas, and yet one 
Spirit. 

We may regard the three parts of the higher self as three aspects of a great consciousness or mind. Theyare all three modes of cognition. tma is not the Self, but is this consciousness knowing the Self. Buddhi 
is this consciousness, knowing the life in the forms, by its own direct perception. Manas is the same 
consciousness looking out upon the world of objects. Kama-Manas is a portion of the last, immersed in 
that world, and affected by it. The true self is the Monad, whose life is something greater than 
consciousness, which is the life of this complete mind, the Higher Self. 

The same truth may be expressed in a slightly different formindeed in many forms. tma, Buddhi andManas in man reflect in their smaller spheres the characteristics of the great Trinity. tma is the 
consciousness of self, and also the will, which gives ( Page 301 )self-direction. Manas, at the other pole, is 
consciousness of the world, and its thought power does all our work, even that which is effected through 
the hands. But buddhi, between the two, is the very essence of consciousness, of subjectivity. 

Beyond this middle member, triple in character, is the Monad in man,representative of Him Parabrahman,
the state of his true and absolute nirvana, beyond consciousness. The tma is the state of his false and 
relative nirvana, of the nirvanic or atmic plane, his last illusion, that persists between the Fourth [Arhat] 
and Fifth [Adept] Initiations. 

As the Monad lies above the trinity of consciousness, so the personal bodies lie outside or beneath it they 
are known only in reflection in manas. 

We may perhaps presume - though here we are going far beyond actual knowledge - that when we have 
finally and fully realised that the Monad is the true man, we shall find, beyond that again, a yet further 
and more glorious extension. We shall find that the Spark has never been separated from the Fire, but 
that, as the ego stands behind the personality, as the Monad stands behind the ego, so a Planetary 
Angel stands behind the Monad, and the Solar Deity Himself stands behind the Planetary Angel. 
Perhaps, even further still, it may be that, in some way infinitely higher, and so at present utterly 
incomprehensible, a greater Deity stands behind the Solar Deity, and behind even that, through many 
stages, there must rest the Supreme over all. But here even thought fails us, and silence is the only true 
reverence. 

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In the average man the Monad is, of course, but little in touch with the ego and the lower personality, 
although both of these are yet somehow expressions of him .Just as it is evolution for the personality to 
learn to express the ego more fully, so it is evolution for the ego to learn to express the Monad more fully. 
And just as the ego in time learns to control and dominate the personality, so the Monad, in his turn, 
learns to dominate the ego. 


( Page 302 ) Diagram XLI is a rough 
illustration of the relation between 
Monad, Ego and Personality, and the 
stages by which these three gradually 
come more and more into touch with 
one another. 

At the left-hand side of the diagram, 
we see the ego represented as very 
small : he is just a baby ego : 
complete, but small and undeveloped: 
the personality is also slender, 

indicating its primitive condition. As evolution proceeds, the personality gradually widens out, until 
eventually it becomes equilateral, indicating that it is well developed, all-round, symmetrical. Also, it will 
be observed, the link between the personality and the ego, at first very narrow, has widened out, until it 
becomes almost as wide as the full width of the personality. 

Whilst this has been going on, at the same time, the ego has been steadily growing in size, and the 
channel between him and the Monad has also been steadily increasing in width. 

Thus, at the right-hand side of the diagram, we have a strong and wide channel between the Monad and 
Ego, the Ego himself being fully developed, exercising, through a wide and well-developed link, full 
control over a symmetrically developed personality. 

Finally, the time will come when, just as the personality and ego have become one, the Monad and ego 
also become one. This is the unification of the ego with the Monad, and when that is achieved the man 
has attained ( Page 303 ) the object of his descent into matter, he has become the Superman, the Adept. 

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Diagram XLII-Monad, Ego and Personality: "At-one-ment". 
This diagram is an attempt to indicate:1 
The complete alignment, or unification of Monad, Ego and Personality 
2 The consequent one centre of consciousness 
3 The one life flowing through all three 
4 The limitation imposed upon the manifestations of the one life by the outline-barriers of Personality,
Ego and Monad. 
5 The fact that Personality, Ego and even Monad are but mayavic or illusory veils imposed upon theDivine Life 
6 
The fact that the One Life itself is unlimited and universal, as indicated by the circularity of the auraof radiation, thus transcending its expressions through Monad, Ego and Personality. "With oneportion of Myself I manifest, but I remain". 

Diagram XLII illustrates this consummation. Here we see the Monad, Ego and Personality in perfect 
alignment, veritably an "at-one-ment" The same life permeates all three of its manifestations, but the 
personality, owing to its size and its constitution, is able to express less of the one life than the ego is 
able to do, and the ego, in his turn , for similar reasons, is able to express less than can the Monad. 

Even the Monad cannot confine, contain, or express the whole of the divine life which radiates out from 
and beyond that veil, however thin, of separative matter - which makes him a distinct being. 

When this consummation is reached, then only, for the first time, does the entity enter upon ( Page 304 ) 
his real life, for the whole of this stupendous process of evolution is but a preparation for that true life of 
the spirit, which begins only when man becomes more than man. Humanity is the final class of the world-
school, and, when a man passes out of this, he enters the life of the glorified Spirit, the life of the Christ. 

That life has a glory and a splendour beyond all comparison and all comprehension, : but the attainment 
of it by every one of us is an absolute certainty, from which we cannot escape even if we would. If we act 

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selfishly, if we set ourselves against the current of evolution, we can delay our progress: but we cannot 
finally prevent it. 

There is thus a very close correspondence between the relationship of the Monad to the ego, and the 
ego to the personality. Just as the ego is for long ages the ensouling force of the personality, so there 
comes a time eventually when the ego himself becomes a vehicle, ensouled by the Monad, now fully 
active and awakened. All the manifold experiences of the ego, all the splendid qualities developed in him, 
all these pass into the Monad himself, and find there a vastly fuller realisation than even the ego could 
have given them. 

The question arises, does the Monad, in the case of the ordinary man, ever do anything which affects, or 
can affect, his personality down here? Such interference appears to be most unusual. The ego is trying 
on behalf of the Monad, to obtain perfect control of the personality, and to use it as an instrument, : but, 
because that object is not yet fully achieved, the Monad may well feel that the time has not yet come for 
him to intervene from his own level, and to bring the whole of his force to bear, when that which is 
already in action is more than strong enough for the required purpose. But, when the ego is already 
beginning to succeed, in his effort to manage his lower vehicles, then the Monad does sometimes 
intervene. 

In the course of investigating some thousands of human beings, traces of such intervention were found in 
only in a few. The most prominent instance is that ( Page 305 ) given in the twenty-ninth life of Alcyone, 
when he pledged himself to the Lord Buddha to devote himself in future lives to the attainment of the 
Buddhahood in order to help humanity. 

This being a promise for the far-distant future, it was obvious that the personality, through which it was 
given, could by no means keep it. Investigation revealed that even the ego, though full of enthusiasm at 
the idea, was being impelled by a mightier force from within which , he could not have resisted, even had 
he wished to do so. Following the clue still further, it was found that the impelling force came forth 
unmistakably from the Monad. He had decided, and he registered his decision. His will, working through 
the ego, will clearly have no difficulty in bringing all future personalities into harmony with his great 
intention. 

Other examples of the same phenomenon were found. Certain Monads had already responded to the 
call of the higher Authorities, and had decided that their representative personalities should assist in the 
work of the Sixth Root Race in California, some hundreds of years hence. Because of that decision 
nothing that these personalities might do during the intervening time could possibly interfere with the 
carrying out of that decision. 

The compelling force is thus not from without, but from within, from the real man himself. When the 
Monad has decided, the thing will be done, and it is well for the personality to yield gracefully and readily, 
recognising the voice from above, and co-operating gladly. If he does not do this, then he will lay up for 
himself much useless suffering. It is always the man himself who is doing this thing; and he, in the 
personality has to realise that the ego is himself, and he has for the moment to take it for granted that the 
Monad is still more himselfthe final and greatest expression, of him. 

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What is known as the great Company of Servers affords another instance; the Servers are a type apart, 
to which Monads seem to be attached ab intitio, however ( Page 306 )long it may take for the type to be 
expressed in the outer consciousness. In a certain sense, it is a kind of predestination, the Monad having 
taken the resolve. [For further account of the Servers, vide article, entitled The Servers by C.W 
Leadbeater, in The Theosophist, September 1913.] 

In view of the general consideration that in a perfectly ordered universe there is no room for chance, it 
seems probable that the very mode of individualisation, from the animal kingdom was somehow 
predetermined, either for or by the Monad himself, with a view to preparation for whatever portion of the 
great work he is to undertake in the future. 

For there will come a time when we shall all be part of the great Heavenly Man: not in the least as a myth 
or a poetic symbol, but as a vivid and actual fact, which certain investigators have themselves seen. That 
celestial body has many members ; each of these members has its own function to fulfil, and the living 
cells which are to form part of them need widely different experiences to prepare them. It may well be 
that, from the dawn of evolution, the parts have been chosen, that each Monad has his destined line of 
evolution, and his freedom of action is concerned chiefly with the rate at which he shall move along that 
line. 

In the Celebration of the Holy Eucharist, there is a good deal of symbolism concerned with the Monad, 
the Ego and the Personality. Briefly speaking first of the Three Persons of the Trinity, the Host typifies 
God the Father, and also stands for the Deity, whole and indivisible; the Wine stands for God the Son , 
Whose life is poured down into the chalice of material form ; the Water represents God the Holy Ghost, 
the Spirit Who brooded over the face of the waters , and yet at the same time is Himself symbolised by 
water. 


Speaking next of the Deity in man, the Host signifies the Monad, thetotality, the unseen cause of all: the paten means the Triple tma or 
Spirit through which the Monad acts on matter : the Wine indicates 
( Page 307 )the individuality, poured into the chalice of the causal 
body : the Water represents the personality which is so intimately 
mixed with it. 

Passing to the effect of Communion upon the communicant, the 
force of the Host is essentially Monadic, and acts most powerfully 
upon whatever within the man represents the direct action of the 
Monad : the force of the Chalice is more that of the ego : the Wine 
has a very powerful force upon the higher astral levels, and the 
Water sends out even etheric vibrations. 

When the priest makes the three crosses with the Host over the 
Chalice, he wills strongly that the influence from the Monadic levelshould descend into the ego in its threefold manifestation of tma, 
Buddhi and Manas: and then, as he makes the two crosses between 

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the Chalice and his own breast, he draws that influence into his own mental and astral bodies, that 
through him it may radiate fully upon his people. 

This symbolises the earlier stages of evolution, when the Monad hovers over his lower manifestations, 
brooding ( Page 308 )over them, acting upon them, but never touching them. So the priest holds the Host 
above the Chalice, yet never touches the one with the other until the appointed time has come. 

When the priest drops the fragment of the Host into the Chalice, he thereby signifies the descent of a ray 
of the Monad into the ego. 

To facilitate memorisation of this system of symbols, Diagram XLIII is appended. 

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CHAPTER XXXIV 


THE SECOND AND HIGHER INITIATIONS 

( Page 309 ) Each stage of the Path proper is divided into four steps :-


The first is its Maggo, or way, during which the student is striving to cast off the fetters. 

The Second is its Phala, literally fruit or result, when the man finds the result of his efforts showing 
themselves more and more. 

The Third is its Bhavagga, or consummation, the period when, the result having culminated, he is able to 
fulfil satisfactorily the work belonging to the step on which he now firmly stands. 

The Fourth is its Gotrabhu, which means the time when he has arrived at a fit state to receive the next 
Initiation. This means complete and entire freedom from the fetters of his stage on the Path. 

The first of the three fetters, or Samyojana, which have to be cast off, before the candidate can take the 
Second Initiation, is Sakkayaditthi, the delusion of self. This is the "I - am - I " consciousness which, as 
connected with the personality, is nothing but an illusion, and must be got rid of at the very first step of 
the real upward Path. But to cast off the fetter completely means even more than this, for it involves the 
realisation of the fact that the individuality also is, in very truth, one with the All, that it can therefore never 
have any interests opposed to those of its brethren, and that it is most truly progressing when it most 
assists the progress of others. 

The second fetter is Vichikichcha, doubt or uncertainty. The candidate must arrive at the certainty of 
conviction, founded on individual experiment, or mathematical reasoning. He believes, not ( Page 310 ) 
because he has been told, but because facts are now self-evident. This is the only method of resolving 
doubt known to occultism. 

The third fetter is Silabbataparamasa, or superstition. This includes all kinds of unreasoning and 
mistaken belief, and all dependence upon outward rites and ceremonies to purify the heart. The man 
must realise that within himself deliverance must be sought, and that, however valuable aids such as 
ceremonies, etc., may be in developing will, wisdom and love, yet they can never take the place of that 
personal effort by which alone he can achieve. The knowledge of the spiritual permanence of the true 
ego brings reliance on one's own spiritual strength, and so dispels superstition. 

The buddhic consciousness is directly related to these three fetters, for they are all dispelled by that 
consciousness. Recognising the unity, the man can have no delusion of separateness. Seeing for himself 
the great laws of life in operation, he can no longer doubt. He sees all the roads that lead to the one 
Bliss, and that all roads are good, so that he can no longer hold to the superstition that any one form of 

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belief is necessary, to one who has attained that level. 


The Second Initiation takes place in the lower mental world, so that the candidate must have developed 
the power to function freely in his mental body. 

This Initiation rapidly continues the development of the mental body, and at or near this point the pupil 
learns to use the mayavirupa [vide The Mental Body, p. 169] . 

At the Second Initiation, the Key of Knowledge is given, the Initiator pouring out, from His own mental 
and causal bodies, rays of power which, falling on the mental and causal bodies of the Initiate, stimulate 
into sudden and splendid growth, the germs of similar powers therein existing. As though a bud, 
stimulated by the sun-rays, should suddenly burst into all the glory of the opened flower, so do the mental 
and causal bodies suddenly unfold the powers latent within them, ( Page 311 ) expanding into radiant 
beauty. Through them, now expanded, buddhi or intuition can play freely, the great new power being thus 
set free to work. 

The period after the Second Initiation is in many ways the most dangerous anywhere on the Path : it is at 
this stage that, if there is any weakness in a candidate's character, it will find him out. In nearly all cases, 
the danger comes through pride. It is indicated in the Gospel story by the temptation in the wilderness. 

As the First Initiation corresponds to a new birth, so may the Second Initiation, be compared to the 
baptism of the Holy Ghost and Fire, for it is the power of the Third Person of the Trinity that is outpoured 
at that moment, in what may but inadequately be described as a flood of fire. 

The man at this stage is known to the Buddhists as a Sakadagamin,the man who returns but once, the 
meaning being that he should need but one more incarnation before attaining Arhatship, the Fourth 
Initiation. 

The Hindu name for this step is the Kitichaka, the man who builds a hut, he who builds a hut, he who has 
reached a place of peace. 

At this stage no additional fetters are cast off, but it is usually a period of considerable psychic and 
intellectual advancement. The man must have the astral consciousness at his command during physical 
waking life, and, during sleep, the heaven-world will be open before him. 

When the Third Initiation is passed, the man becomes the Anagamin, which means literally, "he who does 
not return", for it is expected of him that he will attain the next Initiation in the same incarnation. The 
Hindu name for this stage is the Hamsa, which means a swan, but the word is also considered to be a 
form of the sentence So-Ham , "That am I ". There is a tradition, too, that the swan is able to separate 
milk from water, and the Sage is similarly able to realise the true value, for living beings, of the 
phenomenon of life. 

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This Initiation is typified, in the Christian symbolism, ( Page 312 ) by the Transfiguration of the Christ. He 
went up into a high mountain apart, and was transfigured before His disciples : "his face did shine as the 
sun, and his raiment was white as the light", exceeding white as snow, so as no fuller on earth can white 
them". This description suggests the Augoeides, the glorified man, and it is an accurate picture of what 
happens at this Initiation, for, just as the Second Initiation is principally concerned with the quickening of 
the lower mental body, so at this stage the causal body is especially developed. The ego is brought more 
closely into touch with the Monad, and is thus transfigured in very truth. 

Even the personality is affected by that wondrous outpouring. The higher and the lower self became one 
at the First Initiation, and that unity is never lost but the development of the higher self, that now takes 
place, can never be measured in the lower worlds of form, although the two are one to the greatest, 
possible extent. 

At this stage, the man is brought before the Spiritual King of the World, the Head of the Occult Hierarchy, 
Who, at this step, either confers the initiation Himself , or deputes one of His Pupils, the three Lords of 
the Flame, to do so. In the latter event, the man is presented to the king soon after the Initiation has 
taken place. Thus the "Christ" is brought into the presence of His "Father" ; the buddhi in the Initiate is 
raised, until it becomes one with its origin on the nirvanic plane, and a very wonderful union between the 
first and second principles in man is thus effected. 

The Anagamin enjoys, while moving through the round of his daily work, all the splendid possibilities 
given by full possession of the faculties of the higher mental plane, and during the sleep of the body, he 
enters the buddhic plane. 

In this stage, he has to throw off any lingering remains of the fourth and fifth fetters- attachment to the 
enjoyment of sensation, typified by earthly love, and all possibility of anger or hatred. He must become 
free from the possibility of being enslaved in ( Page 313 ) any way by external things. He must rise above 
all considerations connected with the mere personality of those around him, recognising that the affection 
which flourishes upon the Path is an affection between egos. Therefore it is strong and permanent, 
without fear of diminution or fluctuation, for it is that "perfect love which casteth out fear". 

The Fourth Initiation is known as that of the Arhat, which means the worthy, the capable, the venerable or 
perfect. The Hindus call the Arhat the Paramahamsa, the one above and beyond the Hamsa. In the 
Christian system the Fourth Initiation is indicated by the suffering in the Garden of Gethsemane, the 
Crucifixion and the Resurrection of the Christ. 

This Initiation differs from the others in that it has the double aspect of suffering, and victory, hence a 
series of events has been employed to represent it. The type of suffering, which accompanies the 
Initiation, clears off any arrears of karma which may still stand in the Initiate's way. The patience and 
joyousness, with which he endures them, have great value in the strengthening, of his character, and 
help to determine the extent of his usefulness in the work which lies before him. 

The Initiate has to experience for a moment the condition called Avichi, which means the "waveless", that 

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which is without vibration. The man stands absolutely alone in space, and feels cut off from all life, even 
from that of the Logos; it is without doubt the most ghastly experience that it is possible for any human, 
being to have. It seems to have two results: 

[1] that the candidate may be able to sympathise with those to whom Avichi comes as a result of their 
actions: and-[
2] that he may learn to stand cut off from everything external, and test and realise his own utter certainty 
that he is one with the Logos, and that any such feeling of loneliness must be but an illusion. 
Avichi for the black magician corresponds to nirvana for the White Adept. Both of these types of men, 
antithesis of each other, are yogis, and each gets the ( Page 314 ) result of the law he has followed. One 
attains the kaivalyam - realisation of oneness, complete isolation - of Avichi, the other the kaivalyam of 
Nirvana. 

For the Arhat, while still in the physical body, the consciousness of the buddhic plane is his, this being its 
normal home. 

In fact, to stand at the level of the Arhat involves the power fully to use the buddhic vehicle. 

When the Arhat draws himself up into the buddhic plane, it must not be supposed that manas is in any 
way lost. For he draws up manas with him into that expression of manas which has all the time existed 
on the buddhic plane but has not been fully vivified until now. He still remains triple, but instead of being 
on the three planes, he is now on two, with atma developed on its own plane , buddhi on its own plane, 
and manas level with buddhi, drawn up into the intuition. Then he discards the causal body, because he 
has no further need of it. When he wishes to come down again, and manifest on the mental plane, he 
has to make a new causal body, but otherwise he does not need one. 

Much in the same way, at a later stage, the buddhi and the glorified intellect will be drawn up into the 
atmic plane, and the triple spirit will be fully vivified. Then the three manifestations will converge into one. 
That is a power within the reach of the Adept, because, as we shall see in due course, He unifies the 
Monad and the ego, just as the disciple is trying to unite the ego with the personality. 

This drawing up of the higher manas from the causal body, so that it is on the buddhic plane side by side 
with the buddhi, is the aspect or condition of the ego which H.P.Blavatsky called the spiritual ego, which 
is buddhi plus the manasic aspect of the One, which was drawn up into buddhi when the causal vehicle 
was cast aside. That state - that of the Arhatis called by Christian mystics that of spiritual illumination, 
of the Christ in man. 

H. P. Blavatsky has also a classification in which she speaks of four divisions of the mind : ( Page 315 ) 
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[1] Manas taijasi, the resplendent or illuminated manas, which is really buddhi, or at least that state of 
man when his manas has become merged in buddhi, having no separate will of its own. 
[2] Manas proper, the higher manas, the abstract thinking mind. 
[3] Antahkarana, the link of channel or bridge between the higher manas and kama manas during 
incarnation. 
[4] Kama-manas which, on this theory, is the personality. 
When the Arhat leaves the physical body in sleep or trance, he passes at once into the unutterable glory 
of the nirvanic plane. His daily effort is now to reach further and further up into the nirvanic plane, up the 
five lower sub-planes on which the human ego has being. He has a number of planes open to him, and 
can focus his consciousness at any particular level he chooses, although there will always be a 
background of the buddhic and nirvanic consciousness. 

Even at the atmic level, there is a sheath of some sort for the Spirit, for in one sense it seems as though 
it were an atom, and yet in another it seems to be the whole plane. The man feels as if he were 
everywhere, but could focus anywhere within himself, and wherever for a moment the outpouring of force 
diminishes, that is for him a body. 

The Arhat has to work at the casting off of the remaining five of the ten great fetters, which are:-


[6] Ruparagadesire for beauty of form, or for physical existence in a form, even including that in the 
heaven world. 
[7] Aruparaga - desire for formless life. 
[8] Manopride. 
[9] Uddhachcha - agitation or irritability, the possibility of being disturbed by anything. 
[10] Avijja - ignorance . 
The Arhat Initiation may be thought of as a halfway between the First and the Fifth Initiations. 
On the first half of the Path - from the First to the ( Page 316 ) Fourth Initiationthe man is busy shaking 
himself free from those personal limitations, from the illusion of "it". On the second half, he is engaged in 
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releasing himself from the illusion of "you". It is usually said that seven lives are occupied, in the average 
case, at normal times, between the First and Fourth Initiations, and seven lives also between the Fourth 
and Fifth. But these figures are capable of very great reduction or increase. In most cases the actual 
period is not very great, since usually the lives are taken in immediate succession, without interludes in 
the heaven world. 

The Arhat, whose ego is working perfectly in the causal body, need not incarnate again in a physical 
body, and go through the wearisome round of birth and death, which is so unpleasantat any rate, from 
the point of view of the ego himself. He must , however, descend as far as the astral plane. While in the 
astral body, he may at any moment that he chooses enjoy the nirvanic consciousness. If he is in the 
physical body, he can reach that nirvanic consciousness only when he leaves the body in sleep or 
trance,as already explained above. 

Nirvanic consciousness means consciousness anywhere in the solar system. 

The Fifth Initiation makes a man a Master, an Adept, a Superman. The Buddhists call Him the Asekha 
literally, the not-disciplebecause He has no more to learn, and has exhausted the possibilities of the 
human kingdoms of nature. The Hindus speak of Him as the Jivanmukhta, a liberated life, a free being, 
because His will is one with the Universal Will, that of the One without a second. He stands ever in the 
light of Nirvana, even in His waking consciousness, should He choose to remain on earth in a physical 
body. When out of that, He rises still higher into the Monadic plane, beyond not merely our words but our 
thought . 

As the Secret Doctrine expresses it: the Adept "begins his Samadhi on the Atmic plane," all planes below 
the atmic being one to Him. 

( Page 317 ) A man attains Adeptship when he raises His ordinary consciousness to the nirvanic level: the 
fact that differentiates Him, and makes Him an Adept, is that He has unified the Monad with the ego. And, 
since He has become one with the Monad, He has already reached the level of the third or lowest 
manifestation of the Deity or Logos. 

In Christian symbolism, the Ascension and the Descent of the Holy Spirit stand for the attainment of 
Adeptship, for the Adept does ascend above humanity, beyond this earth, although, if He chooses, as did 
the Christ, He may return to teach and help. As He ascends, he becomes one with the Holy Spirit , and 
invariably the first thing He does, with His new power, is to pour it down upon His disciples, even as the 
Christ poured down tongues of fire upon the heads of His followers at the Feast of Pentecost. 

At the Asekha Initiation, the atma is seen as a clear light, a star, and, when it spreads out, at the last 
breaking down of the wall, it becomes the infinite light. 

Before that, the Arhat can feel the underlying peace of atma when in meditative mood, but constantly he 
returns to the sorrow. But when a man rises to the atmic plane in full consciousness, and the buddhic 

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consciousness merges into that, there is but one light seen. This is expressed in The Voice of The 
Silence : "The Three that dwell in glory and in bliss ineffable, now in the world of Maya have lost their 
names. They have become one star, the fire that burns but scorches not, that fire which is the Upadhi of 
the flame." 

While the man was in the causal body, he saw the Sacred Three separate, but now he sees them as the 
three aspects of the triple atma. Buddhi and manas, which were "twins upon a line" in the buddhic 
consciousness of the previous stage, are now one with atma, the fire which is the vehicle of the Monadic 
flame. 

Then says the Teacher : "Where is thy individuality, Lanoo, where the Lanoo himself? It is the spark lost 
in the fire, the drop within the ocean, the ever present ray become the All and the eternal Radiance". 
( Page 318 ) He who was a disciple is now a Master. He stands in the centre, and the triple Atma radiates 
from Him. 

The Adept has the power to get at any knowledge that He wants, almost in a moment. He can make 
Himself one with it, and get at the core of it instantly, and then observe the surrounding details as He may 
require them. Somewhere on the buddhic or nirvanic plane, He would grasp the idea that lies at the back 
for example, of any particular science or department of knowledge and make Himself one with that. 
Then, from that point of view, He would reach down into any details He might require. 

A Master does not appear to need all the knowledge stored within His brain as we do, but is able to turn a 
certain faculty on to anything that is wanted, and, by the use of that faculty, then and there, to know all 
about it. He would not need to read up a subject, but He would turn His all-seeing eye on the subject , 
and thereby somehow absorb the knowledge. 

This may be the explanation of getting rid of avidya - ignorance. With the buddhic faculty, as we have 
seen, it is no longer necessary to collect facts from outside, but one plunges into the consciousness of 
anything, whether it be mineral or plant or Deva, etc., and understands it from inside. 

H. P . Blavatsky has pointed out that a Master's physical body is a mere vehicle. It hands nothing on, but 
is simply a point of contact with the physical plane, a body kept as an instrument, needed for the work He 
does, and dropped when done with. The same consideration applies to the astral and mental bodies. 
The Masters aid, in countless ways, the progress of humanity. From the highest sphere, They shed down 
on all the world light and life, that may be taken up and assimilated, as freely as the sunshine, by all who 
are receptive enough to take it in. As the physical world lives by the life of God, focussed by the sun, so 
does the spiritual world live by that same Life, focussed by the Occult Hierarchy. ( Page 319 ) 

Certain Masters are specially connected with religions, and use these religions as reservoirs, into which 
They pour spiritual energy, to be distributed to the faithful in each religion through the duly appointed 
"means of grace". 

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Then there is the great intellectual work, wherein the Masters send out thoughts of a high intellectual 
power, to be caught up by men of genius, assimilated by them and given out to the world. On this level, 
also, They send out their wishes to Their disciples, notifying them of the tasks to which they should set 
their hands. 

In the lower mental world, the Masters generate the thought-forms which influence the concrete mind, 
and guide it along useful lines of activity in this world, and teach those who are living in the heavenly 
world. 

In the intermediate world, They undertake the work of the helping of the so-called dead, generally direct 
and supervise the teaching of the younger pupils, and send out aid in numberless cases of need. 

In the physical world, They watch the tendencies of events, correct and neutralise, so far as law permits, 
evil currents, constantly balance forces that work for and against evolution, strengthening the good and 
weakening the evil. They work also in conjunction with the Angels and Devas of the Nations, guiding the 
spiritual forces as the others guide the material. 

The whole earth is divided into special areas,each in the charge of a Master. These areas, consisting of 
huge countries or even continents, correspond somewhat to "parishes" in the Church organisation. Thus 
one Adept may be said to be in charge of Europe: another looks after India : and so on. 

The Adept has all the different grades and forms of evolution to regardnot only humanity, but also the 
great kingdom of the Angels and Devas, the various classes of nature-spirits, the animals, vegetables 
and minerals, the elemental kingdoms, and many others of which so far nothing has been heard by 
mankind. 

A large part of the work of the Adepts lies at levels far beyond the physical as They are engaged ( Page 
320 ) in pouring out their own power, and also the force from the great store filled by the Nirmankayas. It is 
the karma of the world that it shall have a certain amount of this uplifting force at its service; on account 
of this, humanity is evolving as a unit, the fact of brotherhood enabling every one to make much more 
progress, than would be even remotely possible were he standing entirely by himself. 

The Great White Brotherhood rays out the supply of force from the great reservoir upon all egos, without 
exception, on the higher mental plane, thus giving the greatest possible assistance to the unfolding of the 
indwelling life. 

Whilst an Adept may ray out His force upon enormous numbers of people, running often into many 
millions simultaneously, yet such is the wonderful quality of this power, which He pours forth, that it 
adapts itself to each one of these millions, as though he were the only object of its influence, and it 
appears as though what, for us, would be full attention, were being given to that one. 

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This arises from the fact that the Master's nirvanic or atmic consciousness is a kind of point, which yet 
includes the entire plane. He can bring that point down through several planes, and spread it out like a 
kind of bubble. On the outside, of that huge sphere are all the causal bodies, which He is trying to affect, 
and He , filling the sphere, appears all in all to each individual. 

In this way, He fills with His life the ideals of millions of people, and is for them respectively the ideal 
Christ, the ideal Rama, the ideal Krishna, an Angel, or perhaps a spirit guide. 

In this department of Their work, the Masters frequently take advantage of special occasions, and of 
places where there is some strong magnetic centre. Where some holy man has lived and died, or where 
some relic of such a person creates a suitable atmosphere, They take advantage of such conditions , 
and cause Their own force to radiate along the channels already ( Page 321 )prepared. When some vast 
assemblage of pilgrims comes together in a receptive attitude, again They take advantage of the 
occasion , by pouring Their forces out upon the people, through the channels by means of which they 
have been taught to expect help and blessing. 

Another example of the methods of work of the Masters at the causal level is afforded in the case of 
talismans, which a Master may link with His own causal body, so that its influence will last through the 
ages. This was done with certain physical objects, buried at various points of future importance, by 
Apollonius of Tyana. 

The Adept having become one with the Third Aspect of the Logos, manifesting on the plane of atma, His 
next step is to become one with that Aspect which is represented by the Christ in the bosom of the 
Father. Later on, it maybe presumed that He will draw ever nearer and nearer to the Deity of the Solar 
system. 

When human life is completed, the Perfected Man usually drops his various material bodies, but He 
retains the power to take up any of them, if ever He should need them in the course of His work. In the 
majority of cases, one who gains that level no longer needs a physical body. He no longer retains an 
astral, a mental, or even a causal body, but lives permanently at His highest level. 

Of those who attain Adeptship, comparatively few remain on our earth as members of the Occult 
Hierarchy, as will be explained more fully presently. 

Beyond the Fifth or Asekha Initiation, the higher Path opens up in seven great ways, among which the 
Adept must take His choice. These seven are as follows:-


[1] He may enter into the blissful omniscience and omnipotence of Nirvana with activities far beyond our 
knowing, to become, perhaps, in some future world, an Avatara, or Divine Incarnation. This is sometimes 
called "taking the Dharmakaya vesture" . The Dharmakaya keeps nothing below the Monad, though what 
the vesture of the Monad may be on its own plane we do not know.( Page 322 ) 
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[II ] He may enter on "the Spiritual Period"-a phrase covering unknown meanings, among them probably 
that of "taking the Sambhogakaya vesture". He retains His manifestation as a triple spirit, and probably 
can reach down and show Himself in a temporary Augoeides. 
[ III ] He may become part of that treasure-house of spiritual forces, on which the Agents of the Logos 
draw for their Work, "taking the Nirmanakaya vesture". The Nirmanakaya appears to preserve His 
Augoeides, that is, His causal Body, and keeps all His permanent atoms, and therefore has the power to 
show Himself at whichever level He chooses. The Nirmankayas are Spoken of in The Voice of The 
Silence as forming a Guardian Wall, which preserves the world from further and far greater misery and 
sorrow. 
[IV] He may remain a member of the Occult Hierarchy, which rules and guards the world in which He has 
reached perfection. 
[V ] He may pass on to the next Chain, to aid in building up its forms. 
[VI ] He may enter the splendid Angel or Deva Evolution. 
[ VII ] He may give Himself to the immediate service of the Logos, to be used by Him in any part of the 
Solar System: His Servant and Messenger, who lives but to carry out His will, and do His work over the 
whole of the System which He rules. This is called joining the "Staff". It seems to be considered a very 
hard path, perhaps the greatest sacrifice open to the Adept, and is therefore as carrying with it great 
distinction. 
A member of the General Staff has no physical body, but makes one for Himself by Kriyashakti - the 
"power to make"of the matter of the globe to which He is sent. The Staff contains Beings at very 
different levels, from that of Arhatship upwards. 

Above the Initiation of the Adept lies the Sixth Initiation, that of Chohan, word which means ( Page 
323 )"Lord". The same word is used also for the Heads of Rays Three to Seven. 

The Ray to which an Adept belongs affects not only His appearance, but also that work that He has to 
do. 

The following table sets out briefly certain facts regarding the Rays:


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Ray Head of Ray Characteristics 
of Ray 
Remarks 
1 Chohan Morya Strength The Master Jupiter is also onthis Ray, and is the Guardianof India. He is a great studentof the abstruser sciences, of 
which chemistry andastronomy are the outer shells. 
2 Chohan Kuthumi: formerly He was Pythagoras( 6th Century, B.C. 
Wisdom This Ray gives great Teachersto the world 
3 The Venetian Chohan Adaptability:
Tact 
Astrology is concerned withthis Ray 
4 Chohan Serapis Beauty andHarmony 
Many artists are on this Ray 
5 Chohan Hilarion: formerly Iamblichus (4thcentury). 
Science: detailed 
knowledge. 
6 Chohan Jesus: formerly Apollonius of Tyana (1stcentury), and also Ramanujacharya (11th century). 
Bhakti or 
Devotion 
The Ray of Mystics 
7 Chohan Rakoczi: formerly the Comte deSt.Germain (18th century); Francis Bacon (17thcentury): Robertus the monk ( 16th century);
Hunyadi Janos(15th century); ChristianRosencreuz (14th century); Roger Bacon (13thcentury); Proclus the Neo-Platonist (5th century);
St. Alban (3rd century). 
Ordered Service: 
Ceremonial 
Works through ceremonialmagic, and employs theservices of great Angels 

( Page 324 )The following are examples of the methods likely to be employed by representatives of the 

different Rays:---The 
First Ray man would attain his object by sheer force of resistless will, without condescending to 
employ anything in the nature of means at all. 

The Second Ray man would also work by force of will, but with the full comprehension of the various 

possible methods, and the conscious direction of his will into the channel of the most suitable one. 
The Third Ray Man would use the forces of the mental plane, noticing very carefully the exact time when 
the influences were most favourable to success. 

The Fourth Ray Man would employ the finer physical forces of the ether. 
The Fifth Ray man would set in motion the currents of what used to be called the astral light. 
The Sixth Ray man would achieve his result by the strength of his earnest faith in his particular Deity, and 


in the efficacy of prayer to Him. 
Page 215 



 


The Seventh Ray man would use elaborate ceremonial magic, and probably invoke the aid of non human 
spirits, if possible. 
In attempting the cure of disease:-


The First Ray man would simply draw health and strength from the great fountain of Universal Life. 
The Second Ray man would thoroughly comprehend the nature of the malady, and know precisely how 
to exercise his will-power upon it to the best advantage. 


The Third Ray man would invoke the Great Planetary Spirits, and choose a moment when astrological 
influences were beneficent for the application of his remedies. 
The Fourth Ray man would trust chiefly to physical means, such as massage. 
The Fifth Ray man would employ drugs. 
The Sixth Ray man would employ faith-healing.( Page 325 ) 


The Seventh Ray man would use mantras, or magical invocations. 
Beyond the Chohan Initiation, on Rays Three to Seven, the highest Initiation that can be taken on our 
globe is that of the Mahachohan: it is possible, however, to go further on the First and Second Rays, as is 
indicated in the following table of Initiations, in which it will be seen that the Buddha initiation is possible 
on the Second and First Rays, and that the Adept may go still further on the First. 


SILENT 
WATCHER 
INITIATIONS 
9 
LORD OF 
THE 
WORLD 
8 PRATYEKA 
BUDDHA BUDDHA 
7 MANU BODHISATTVA MAHACHOHAN 
6 CHOHAN CHOHAN CHOHAN CHOHAN CHOHAN CHOHAN CHOCHAN 
5 ASEKHA ASEKHA ASEKHA ASEKHA ASEKHA ASEKHA ASEKHA 
4 
FIRST RAY SECOND RAY THIRD 
RAY 
FOURTH 
RAY 
FIFTH 
RAY 
SIXTH 
RAY 
SEVENTH 
RAY 
3 
2 
1 

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The Occult Government is in three departments, ruled by three officials, who are not merely reflections of 
the Three Aspects of the Logos, but are in a very real way actual manifestations of Them. These three 
are [1] Lord of the World , who is one with the First Aspect, on the Adi plane, and wields the divine will on 
earth; [2] the Lord Buddha, who is one with the Second Aspect, which dwells on the Anupadaka plane, 
and sends the divine Wisdom down to mankind; and [3] the Mahachohan, who is one with the Third 
Aspect, which resides on the nirvanic or atmic plane, and ( Page 326 ) exercises the divine Activity representing 
the Holy Ghost. The following table sets out these facts:---


Logos Divine Powers Planes of Nature Triangles of Agents Ray 
First Aspect Will Adi or Originating The Lord of the World 1 
Second Aspect Wisdom Anupadaka or Monadic The Lord Buddha 2 
Third Aspect Activity Atmic or Spiritual The Mahachochan 3-7 


In this great Triangle, the Lord of the World and the Lord 
Buddha are different from the Mahachohan, being 
engaged in work that does not descend to the physical 
plane, but only to the level of the buddhic body, in the 
case of the Lord Buddha, and the atmic plane, in that of 
the Lord of the World. Yet, without Their work, none of 
that at lower levels would be possible, so They provide 
for the transmission of Their influence, even to the lowest 
plane, through Their representatives, the Manu and the 
Bodhisattva, respectively. ( Page 327 ) 

The Manu and the Bodhisattva stand parallel with the 
Mahachohan, thus forming another Triangle, to 
administer the powers of the Logos down to the physical 
plane. These two triangles are expressed in Diagram XLIV. 

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The Occult Hierarchy 
The various relationships described above are summarised in Diagram XLV, which is reproduced, with 
very slight modifications, from The Masters and the Path. 

Page 218 




 

CHAPTER XXXV 
CONCLUSION 


( Page 328 ) In bringing to a close this series of four books, dealing with man's etheric, astral, mental and 
causal bodies, together with a considerable mass of phenomena, of the various planes to which these 
bodies belong, it may be useful, to glance over the whole ground we have covered, and draw a few 
general, conclusions. 

Turning to the important matter of clairvoyant research, it seems to be a fact just at present, that what we 
may term objective clairvoyance is comparatively, rare. By objective clairvoyance, we mean that definite 
and definitive type of higher sight, or apprehension, which objectivises the things which are perceived; 
which in fact, makes things of them, as objective, in their own degree, as are the ordinary phenomena of 
the physical plane. 

There is, however, another type of clear-seeing, which we may term subjective clairvoyance. In this type, 
there is a form of perception, perhaps more accurately termed apprehension , which does not objectify 
that which is being observed, but which rather feels or cognises it in a more subtle, and a more interior 
manner. Let a simple illustration suffice. 

Whilst relatively few people are able to see auras, so that they can become perfectly objective, far more 
seem to be able to "sense" auras, and to know without actually seeing, what are their general 
characteristics, such as size, quality, colour, and so forth. They appear to see, quite literally, with the 
"mind's eye". 

In both cases of clear-seeing, the wise and experienced student will be extremely, cautious and prudent, 
and will always take a strictly conservative view, either of what he seesor thinks he seesor of ( Page 
329 ) what he feelsor thinks he feels. Whilst it would be highly foolish, and contrary to all the canons of 
scientific method, to ignore, or discount too severely, that which is seen of apprehended, it is equally as 
foolish, and certainly more dangerous, to accept rashly, and without careful corroboration, everything that 
is seen or apprehended. The student must, in entering the unknown, strive to maintain that careful 
balance, between caution and rashness, which alone leads to true knowledge and keeps him on that 
"middle path" which has so often been described as narrow as the edge of a razor. 

As mentioned in a previous volume, to have attempted to give proofs of the statements made in these 
books would have been, for many reasons, quite impossible, or at least impracticable. For a very large 
proportion of the contents of these volumes, rigid, intellectual proof could most certainly not be given, 
because it is not at present available. Comparatively few things - some would say no thingscan be 
proved absolutely: facts, phenomena, observations, statements, are one thing; proof of those facts, etc., 
and, still more, ability to appreciate such proof, are a totally different thing. Men do not as yet seem to 
have been able to devise a system of proving whether certain things are true or are not true, a system as 
reliable, shall we say, as is a pair of scales for ascertaining weights of objects. 

And yet, amongst all the phenomena of life are many things, of supreme importance, upon which man 

Page 219 



 


must form an opinion, if he is to live as a rational being, and direct his life truly. He cannot afford to wait 
until clear, unequivocal, proof is forthcoming. To do so is to incur the risk of rejecting, merely on account 
of insufficient proof, information which, if true, may be of immeasurable importance and value to him. 

Only one attitude seems reasonable and just. We must, as just said, make up our minds one way or the 
other, even when proof is not forthcoming. When intellectual proof happens to be deficient, it is often as 
( Page 3330 ) stupid to disbelieve, as to believe. There is a superstition of disbelief, as there is a 
superstition of belief : and it is doubtful from which form of superstition the human race at the present 
time suffers most. 

Proof today, perhaps always, is an individual matter for each man. There is a theory, and it is a theory by 
no means unsupported by evidence and by experience, that it is possible for a man to so train himself 
that, when a true fact is presented to him for the first time, something within him leaps to greet it, and he 
knows it is true. We may call this intuition, or anything else we choose : it has many names : but it is a 
phenomenon open to any one to observe, and to test for himself as a true phenomenon. 

As Annie Besant has said: "As the higher sense in you which knows truth at sight gradually unfolds, you 
will be able to take in more and more of the truth. Then there grow up in you a deep inner conviction, and 
when a truth is presented to you, you will know it is true. This sense corresponds to eyesight on the 
physical plane. It is the faculty of buddhi, pure reason". [Talks on the Path of Occultism, p.210]. 

So, the wise man observes instances of this phenomenon in himself, and in others, and, recognising its 
tremendous and far-reaching importance, deliberately sets to work to train and perfect the faculty in 
himself. Obviously it can become of incalculable value to him, more particularly in his psychological and 
spiritual life. 

Strange and extraordinary, perhaps even impossible, as many of the statements made in these four 
books may seem, to some readers, it would surely be a wiser policy [seeing that they are all made by 
sincere and honest investigators,] not to reject them, merely because they cannot be proved, but if they 
do not awaken a responsive thrill that feels them to be true, to set them aside for the time being, to "file" 
them for "future reference". Whereas, if they do awaken that responsive thrill, which, in those who have 
developed the faculty referred to above, is often quite unmistakable, ( Page 331 ) they may be accepted, 
tentatively at least for the time, as probably true. 

More and more students of occultism are finding that, as time goes on and they develop their own inner 
powers, they are able to verify for themselves many statements which, years or months previously, they 
had accepted in this manner, on the authority of others. 

So much for the abstruse and complicated question of proof of the teachings of the Ancient Wisdom, in 
its guise of modern Theosophy. 

Turning to the ethical aspect of what has been said in these four books, the reader will no doubt have 

Page 220 



 


observed that moral and ethical considerations, arising from a study of the occult constitution of man, 
have been touched upon only occasionally, and quite secondarily. This has been done deliberately, the 
view having been taken that facts speak for themselves, and point out their own moral. If man is 
constituted as described, if he has etheric, astral, mental and causal bodies of the nature stated, surely 
there can be no two opinions as to the way in which he ought, even in his own interest, to live and 
conduct his relations with other men, and with the world in general. Whether he does so or not is, of 
course, his own affair entirely. 

And now a few words directed more specifically to occult students, and to the general method of 
approach to the subjects dealt with in these four volumes. 

The Ancient Wisdom can no doubt be presented in many ways, ways utterly diverse from one another. A 
mechanic would present them in one fashion: an artist in quite another way : a scientist would describe 
them in a manner very different from that which a poet or a mystic would adopt. According to the types or 
temperaments of men, and their qualifications and knowledge, so will be their presentations of the eternal 
verities. 

Hence, there may be danger for one in the method of presentation of another. To be quite specific, the 
presentation adopted in these books many would say is mechanical, even materialistic. So be it: but, in 
the nature of things, ( Page 332 ) there must be a mechanical and a material aspect of every phenomenon, 
no matter how spiritual, for there can be no spirit without matter. But the true occult student will guard 
against shutting himself up in any rigid mechanical system. Whilst his "tidy" mind may delight in 
categories, and precise tabulations of facts, yet he must not let these become a prison-house, with 
barred windows, limiting and restricting his views to certain narrow directions only. 

Dissection, analysis, categorisation are necessary for the intellect : but they are, after all, but scaffolding 
by means of which the structure, complete in all its parts is raised. Moreover, as H.G.Wells has admirably 
stated : "these thingnumber, definition, class and abstract formI hold, are merely unavoidable, 
conditions of mental activity; regrettable conditions rather than essential facts. The forceps of our minds 
are clumsy forceps, and crush the truth a little in taking hold of it". [First and Last Things, book I, 
"Metaphysics,-page 19]. 

The structure of knowledge is one whole, made up, it is true, of its manifold parts, yet greater than the 
arithmetical sum of all its parts, and, in its totality fulfilling a function which none of its parts, nor any 
group of its parts, can perform. 

So with man: we may, for purposes of study and understanding, divide him into Monad, Ego and 
Personality, his bodies into physical, etheric, astral, mental, and causal: yet the man himself is no one of 
these things , nor even all of them together. These are all but means through which he expresses 
portions, aspects, or functions of himself : but he himself "remains", an entity, a mystery, if the truth be 
told, different from, and greater than, all of these categories into which we divide him. 

C.W. Leadbeater [in The Science of the Sacraments, p. 547] gives an analogy which may be useful here. 
Page 221 




If an electric current be made to flow round a bar of soft iron, through a coil of German-silver wire, and 
within a tube filled with mercury vapour, it will give rise respectively ( Page 333 ) to magnetism, heat and 
light. The current is the same, but its manifestations vary according to the nature of the matter through 
which it is acting. So with man : the current of life flowing in him is split up into different varieties of 
manifestation, according to the bodies through which it expresses itself. We study the bodies in turn, and 
their methods of functioning : but the man himself, that which results in consciousness of various kinds in 
the various bodies is the noumenon behind all these external phenomena : and be it noted, just as the 
true nature of electricity still eludes our scientists, so does man himself, in his true nature, still elude us. 

Hence, it is quite conceivable, nay probable, that it would be possible to give a fair and full presentation, 
shall we say solely from the point of view of consciousness, rather than of form, of the truths of the 
Ancient Wisdom, without any mention of atma, buddhi, manas, or the hosts of other technical terms with 
which these pages are so liberally sprinkled. The real student, the genuine lover of truth, will recognise 
truth, no matter in what guise, or in what "jargon," to use an unpleasant wordit may be expressed, or 
veiled. But let him above all things, be tolerant and kindly: all roads lead to one goal : let each pilgrim find 
and follow his own path, offering goodwill, friendship and kindliness, without stint and without patronage, 
to pilgrims who prefer other paths. 

In view of what was said above, regarding the inherent defects of intellectual processes and 
categorisation, the student must,  fortiori, guard himself against placing too much faith in diagrams, 
useful as these may be to the labouring mind. Let the student by all means employ them as scaffolding, 
as ladders up which he climbs, but let him be on his guard lest they become cages which imprison him. 
Here is a test : if his understanding be genuine, and full, the synthetic conception, which he has 
generated, will belong to a world far above the world of form or diagram: but the moment he casts his 
conception into the lower, ( Page 334 ) categorising mind, it will project itself into countless forms and 
shapes, varying according to the materials he selects, from his store of knowledge, for the expression of 
that which is, in its own nature, incapable of being imprisoned in any graph, no matter how ingenious or 
appropriate. Diagrams, like all forms of categories, are admirable servants, but tyrannical masters. 

It is the hope of the compiler that the years of work he has spent on these volumes will help to bring to 
many of his readers at least as much clarification of ideas, and, above all, enthusiasm and ever-
deepening love for the Brahma-Vidya, the noble science, the knowledge of God and of man, as they 
have brought to the compiler himself. From knowledge comes understanding: from understanding comes 
that serenity and peace which are so immeasurably greater than all knowledge and all understanding. 

"The value of knowledge," wrote Annie Besant, "is tested by its power to purify and ennoble the life, and 
all earnest students desire to apply the theoretical, knowledge acquired in their study of Theosophy to the 
evolution of their own character and to the helping of their fellowmen The emotion which impels to 
righteous living is half wasted if the clear light of the intellect does not illuminate the path of conduct ; for 
as the blind man strays from the way unknowing till he falls into a ditch, so does the Ego, blinded by 
ignorance, turn aside from the road of right living till he falls into the pit of evil action. Truly is Avidyathe 
privation of knowledgethe first step out of unity into separateness, and only as it lessens does the 
separateness diminish, until its disappearance restores the Eternal Peace." 

the end



 


BOOK AUTHOR EDITION ABBREVIATION 
ANCIENT WISDOM A. BESANT 1897 AW 
CHAKRAS C.W.LEADBEATER 1927 Ch 
CHANGING WORLD A.BESANT 1909 CW 
CLAIRVOYANCE C.W. LEADBEATER 1908 C 
DEATH & AFTER A. BESANT 1901 DA 
DEVACHANIC PLANE C.W. LEADBEATER 1902 DP 
DREAMS C.W. LEADBEATER 1903 D 
INNER LIFE VOL. II C.W. LEADBEATER 1910 IL II 
INTRODUCTION TO YOGA A. BESANT 1908 IY 
KARMA A. BESANT 1897 K 
LIFE AFTER DEATH C.W. LEADBEATER 1917 LAD 
INNER LIFE VOL. I C.W. LEADBEATER 1910 ILI 
IN THE OUTER COURT A. BESANT 1910 IOC 
HIDDEN SIDE OF THINGS VOL. II C.W. LEADBEATER 1913 HS II 
HIDDEN SIDE OF THINGS VOL.I C.W. LEADBEATER 1913 H S I 
HIDDEN LIFE IN FREEMASONRY C.W. LEADBEATER 1926 HLF 
GODS IN EXILE J.J.VAN DER LEEUW 1926 GE 
EVOLUTION OF LIFE AND FORM A. BESANT 1899 ELF 
MAN & HIS BODIES A. BESANT 1900 MB 
MAN VISIBLE & INVISIBLE C.W. LEADBEATER 1902 MVI 
MAN: WHENCE, HOW AND WHITHER BESANT/LEADBEATER 1913 MWHW 
MASTERS AND THE PATH C.W. LEADBEATER 1925 MP 
MONAD C.W. LEADBEATER 1920 M 
NIRVANA G.S. ARUNDALE 1926 N 
OTHER SIDE OF DEATH C.W. LEADBEATER 1904 OSD 
PEDIGREE OF MAN A. BESANT 1908 PM 
REINCARNATION A.BESANT 1898 R 
SCIENCE OF THE SACRAMENTS C.W. LEADBEATER 1920 SOS 
SELF AND ITS SHEATHS A. BESANT 1902 SS 
SEVEN PRINCIPLES OF MAN A. BESANT 1904 SP 
SOME GLIMPSES OF OCCULTISM C.W. LEADBEATER 1909 SGO 
STUDY IN CONSCIOUSNESS A.BESANT 1904 SC 
TALKS ON THE PATH OF OCCULTISM BESANT / LEADBEATER 1926 TPO 
TALKS WITH A CLASS A. BESANT 1921 TC 
TEXT BOOK OF THEOSOPHY C.W. LEADBEATER 1914 TB 
THEOSOPHY T 
THEOSOPHY & NEW PSYCHOLOGY A. BESANT 1909 TNP 

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