[86] When meditation is done in the heart and under occult laws, with the correct intoning of the Word, the force comes through the emotional centres from the intuitional levels. When it is done in the head, the force comes through the mental centres from the abstract manasic levels, and later from the atmic. The one gives spiritual intuition, and the other causal consciousness.
The advanced man is the man who is linking up the two major centres,—the head and the heart,—into one, synthetic instrument, and whose throat centre vibrates to the same measure. Then you have will and love blended in harmonious service, and the lower physical activity is transmuted into idealism and altruism. When this stage is reached, the man is ready for the awakening of the inner fire. His bodies are refined enough to withstand the pressure and the onrush; they contain nothing dangerous to its progress; the centres are keyed high enough to receive the acquisition of fresh stimulation. When this has been done, the hour of initiation comes when the would-be server of humanity will stand before his Lord, with purified desire, consecrated intellect, and a physical body that is his servant and not his master.
Today we will bring this letter to a close. Tomorrow, we will take up the dangers that confront the man who meditates. I shall seek to point out what he must guard against and wherein he must move with caution.
LETTER V - DANGERS TO BE AVOIDED IN MEDITATION.
July 22, 1920.
The Withholding of Information.
[88] We have reached a point now where the foundations of knowledge have been laid,—that knowledge which instills into the wise student the desire to submit to the necessary rules, to conform to the prescribed requirements, and to make the comprehended mental concepts practical experiences in daily life. This desire is wise and right, and the object of all that has been imparted, but at this juncture it may be wise to sound a warning note, to point out certain dangerous possibilities, and to put the student on his guard against an enthusiasm that may lead him along paths that will hinder development, and that may build up vibrations that will ultimately have to be offset. This entails delay and a recapitulation in work that (if realised in time) might be obviated.
Certain statements and instructions cannot be made or given in writing to students for three reasons:—
l—Some instructions are always given orally, as they appeal to the intuition and are not for the pondering and logical reasoning of lower mind; they also contain elements of danger if submitted to the unready.
2—Some instructions pertain to the secrets of the Path, and are mainly applicable to the groups to which the student is attached; they can only be given in joint instruction when out of the physical body. They pertain to the group causal body, to certain ray secrets, and to the invoking of the assistance of the higher devas to bring [89] about desired results. The dangers attached thereto are too great to permit of their being communicated in an exoteric publication. The occult effects of the spoken word and of the written word are diverse and interesting. Until such time as you have among you a wise Teacher in physical person, and until it is possible for Him to gather around Him His students, thus affording them the protection of His aura and its stimulating vibration, and until such time as world conditions permit of a certain period of relaxation from the present strain and suspense, it will not be possible to impart forms, invocations and mantrams of a specific character; it will not be possible to arouse the centres ahead of the necessary evolutionary rate, except in a few individual cases where certain pupils (perhaps unconsciously to themselves) are being subjected to definite processes, which result in a greatly increased rate of vibration. This is only being done to a few in each country, and is directly under the eye of a Master, focusing through H.P.B.
3—Information as to the invoking of devas in meditation cannot yet be safely given to individuals, though a beginning is being made with groups such as in the rituals of the Masons and of the Church. Formulas that put the lesser devas under the control of man will not yet he imparted. Human beings are not yet to be trusted with that power, for the majority are but animated by selfish desire and would misuse it for their own ends. It is deemed by the wise Teachers of the race,—as I think I have before said—that the dangers of too little knowledge are much less than the dangers of too much, and that the race can be more seriously hindered by the misapplication of powers gained by incipient occultists than it can by a lack of knowledge that engenders not karmic results. The powers gained in meditation, the [90] capacities achieved by the adjustment of the bodies through meditation, the faculties developed in each vehicle by definite formulas in meditation, the manipulation of matter that is one of the functions of the occultist (the result of well-adjusted vehicles that respond perfectly to plane conditions) and the attainment of causal consciousness—a consciousness that carries with it the ability to include within itself all the lesser—are of too serious a character to be lightly disposed of, and in the training of man along these lines only those are encouraged by the teacher who can be trusted. Trusted in what sense? Trusted to think in group terms and not in terms of self, trusted to use the knowledge gained anent the bodies and the karma of environing associates solely for their wise assistance and not for selfish purposes, and trusted to use occult powers for the furtherance of evolution and for the development on all planes of the schemes of evolution as planned by the three Great Lords.
Let me illustrate:—
One of the things accomplished in meditation when pursued with regularity and under correct instruction is the transference of the consciousness of the lower self into the higher. This carries with it the capacity to see on causal levels, intuitively to recognize facts in the lives of others, to foresee events and occurrences and to know the relative value of a personality. This can only be permitted when the student can be silent, selfless and stable. Who as yet answers to all these requirements?
I am endeavoring to give you a general idea of the dangers incident to the too early development of the powers achieved in meditation. I seek to sound a note—not of discouragement—but of insistence upon physical purity, on emotional stability and on mental equilibrium before the student passes on to greater knowledge. Only [91] as the channel opens to the intuition and closes to the animal nature can a man wisely proceed with his work. Only as the heart enlarges its capacity to suffer with all that breathes, to love all that is contacted, and to understand and sympathise with the least desirable of God's creatures, can the work go forward as desired. Only when the development is equable, only when the intellect runs not too far ahead of the heart, and the mental vibration shuts not out the higher one of the Spirit can the student be trusted to acquire powers that, wrongly used, may result in disaster to his environment as well as to himself. Only as he formulates no thoughts save such as he purposes to make for the helping of the world can he be trusted wisely to manipulate thought matter. Only as he has no desire save to find out the plans of the Master, and then to assist definitely in making those plans facts in manifestation, can he be trusted with the formulas that will bring the devas of lesser degree under his control. The dangers are so great and the perils that beset the unwary student so many that before I proceed further I have sought to urge caution.
Let us now specify and enumerate certain dangers that must be guarded against by the man who progresses in meditation. Some of them are due to one cause and some to another, and we shall have to specify with accuracy.
l—Dangers inherent in the Personality of the pupil. They can, as you foresee, be grouped under the three heads:—physical dangers, emotional dangers, and mental dangers.
2—Dangers arising from the karma of the pupil, and from his environment. These also may be enumerated under three divisions: [92]
a—The karma of his present life, his own individual “ring-pass-not,” as represented by his present life.
b—His national heredity and instincts as, for instance, whether he possesses an occidental or an oriental type of body.
c—His group aff
iliations, whether exoteric or esoteric.
3—Dangers arising from the subtle forces that you ignorantly call evil; such dangers consist in attack on the pupil by extraneous entities on some one plane. These entities may simply be discarnate human beings; they may be the denizens of the other planes who are nonhuman; later on, when the student is of sufficient importance to attract notice, the attack may come from those who deal purely with matter to the hindrance of spiritual growth,—the black magicians, the dark brothers, and other forces that appear destructive. This appearance is only such when viewed from the angle of time and in our three worlds, and is but incidental to the fact that our Logos Himself is also evolving, and (from the standpoint of the infinitely greater Ones Who assist Him in His development) it is dependent upon His transitory imperfections. The imperfections of nature—as we term them—are the imperfections of the Logos, and will eventually be transcended.
I have therefore outlined for you this morning the material I shall seek to impart during the coming days.
July 24, 1920.
The dangers that beset the student of meditation are dependent upon many factors, and it will not be possible to do more than briefly indicate certain menacing conditions, to warn against certain disastrous possibilities, and to caution the pupil against results that are to be [93] reached by undue strain, by over-excess of zeal, and by a one-pointedness that may lead to an unbalanced development. One-pointedness is a virtue, but it should be the one-pointedness of purpose and of aim, and not that which develops one sole line of method to the exclusion of all others.
The dangers of meditation are largely the dangers of our virtues, and therein lies much of the difficulty. They are largely the dangers of a fine mental concept that runs ahead of the capacity of the lower vehicles, especially of the dense physical. Aspiration, concentration and determination are necessary virtues, but if used without discrimination and without a sense of time in evolution they may lead to a shattering of the physical vehicle that will delay all progress for some one particular life. Have I made my point clear? I seek but to bring out the absolute necessity for the occult student to have a virile common sense for one of his basic qualities, coupled with a happy sense of proportion that leads to due caution and an approximation of the necessary method to the immediate need. To the man therefore who undertakes wholeheartedly the process of occult meditation I would say with all conciseness:—
a—Know thyself.
b—Proceed slowly and with caution.
c—Study effects.
d—Cultivate the realisation that eternity is long and that that which is slowly built up endures forever.
e—Aim at regularity.
f—Realise always that the true spiritual effects are to be seen in the exoteric life of service.
g—Remember likewise that psychic phenomena are no indication of a successful following of meditation. The world will see the effects and be a better [94] judge than the student himself. Above all, the Master will know, for the results on causal levels will be apparent to Him long before the man himself is conscious of any progress.
Let us now take up these points in detail.
1 - Dangers inherent in the Personality.
Let us, therefore, consider first those dangers most closely connected with the man's own personal life, and which are dependent upon his three bodies, their separate condition and their interrelation. This subject is so vast that it will not be possible to do more than indicate certain results due to certain conditions; each man presents a different problem, and each body causes a different reaction, and each totality in his threefold nature is affected by its alignment or by its lack of alignment. Let us take each body separately at first and then in their threefold totality. In this way some specific facts may be imparted.
I begin with the mental body as it is for the student of meditation the one that is the centre of his effort and the one that controls the two lower bodies. The true student seeks to draw his consciousness away from his physical body, and away from the emotional body into the realms of thought, or into the lower mind body. Having achieved that much, he seeks then to transcend that lower mind and to become polarised in the causal body, using the antahkarana, as the channel of communication between the higher and the lower, the physical brain being then but the quiescent receiver of that which is transmitted from the Ego or Higher Self and later from the threefold Spirit, the Triad. The work to be done necessitates a working from the periphery inwards, and a consequent centralisation. Having achieved that [95] centralisation and focussed in that stable centre—with the solar plexus and the heart quiet—a point within the head, one of the three major head centres, becomes the centre of consciousness, the ray of a man's ego deciding which that centre will be. This is the method of the majority. Then that point having been reached, a man will follow the meditation of his ray as indicated to you in general terms earlier in these letters. In each case, the mental body becomes the centre of consciousness and then later—through practice—it becomes the point of departure for the transference of the polarisation into a higher body, first the causal and later into the Triad.
The dangers to the mental body are very real and must be guarded against. They are paramountly two, and might be termed the dangers of inhibition and those due to the atrophying of the body.
a—Let us take first the dangers due to inhibition. Some people, by their sheer strength of will, reach a point in meditation where they directly inhibit the processes of the lower mind. If you picture the mental body as an ovoid, surrounding the physical body and extending much beyond it, and if you realise that through that ovoid are constantly circulating thoughtforms of various kinds (the content of the man's mind and the thoughts of his environing associates) so that the mental egg is coloured by predominant attractions and diversified by many geometrical forms, all in a state of flux or circulation, you may get some idea of what I mean. When a man proceeds to quiet that mental body by inhibiting or suppressing all movement, he will arrest these thoughtforms within the mental ovoid, he will stop circulation and may bring about results of a serious nature. This inhibition has a direct effect upon the physical brain, and is the cause of much of the fatigue complained of after a period [96] of meditation. If persisted in, it may lead to disaster. All beginners do it more or less, and until they learn to guard against it they will stultify their progress and retard development. The results may indeed be more serious.
What are the right methods of thought elimination? How can placidity of mind be achieved without the use of the will in inhibition? The following suggestions may be found useful and helpful:—
The student having withdrawn his consciousness on to the mental plane at some point within the brain, let him sound forth the Sacred Word gently three times. Let him picture the breath sent forth as a clarifying, expurgating force that in its progress onward sweeps away the thoughtforms circulating within the mental ovoid. Let him then at the close realise that the mental body is free and clear of thoughtforms.
Let him then raise his vibration as high as may be, and aim next at lifting it clear of the mental body into the causal, and so bring in the direct action of the Ego upon the lower three vehicles. As long as he can keep his consciousness high and as long as he holds a vibration that is that of the Ego on its own plane, the mental body will be held in a state of equilibrium. It will hold no lower vibration analogous to the thoughtforms circulating in its environment. The force of the Ego will circulate throughout the mental ovoid, permitting no extraneous geometrical units to find entrance, and the dangers of inhibition will be offset. Even more will be done,—the mental matter will in process of time become so attuned to the higher vibration that in due course that vibration will become stable and will automatically throw off all that is lower and undesirable.
b—What do I mean by the dangers of atrophy? [97] Simply this: Some natures become so polarised on the mental plane that they run the risk of breaking connection with the two lower vehicles. These lo
wer bodies exist for purposes of contact, for the apprehension of knowledge on the lower planes and for reasons of experience in order that the content of the causal body may be increased. Therefore it will be apparent to you that if the indwelling consciousness comes no lower than the mental plane and neglects the body of emotions and the dense physical, two things will result. The lower vehicles will be neglected and useless and fail in their purposes, atrophying and dying from the point of view of the Ego, whilst the causal body itself will not be built as desired and so time will be lost. The mental body will be rendered useless likewise, and will become a thing of selfish content, of no use in the world and of littler value. A dreamer whose dreams never materialise, a builder who stores up material which he never employs, a visionary whose visions are of no use to gods or men, is a clog upon the system universal. He is in great danger of atrophying.
Meditation should have the effect of bringing all three bodies more completely under the control of the Ego, and lead to a co-ordination and an alignment, to a rounding-out and a symmetrical development that will make a man of real use to the Great Ones. When a man realises that mayhap he is too much centralised on the mental plane he should definitely aim at making all his mental experiences, aspirations and endeavours matters of fact on the physical plane, bringing the two lower vehicles under control of the mental and making them the instruments of his mental creations and activities.
Letters on Occult Meditation Page 9
