Meditation Preparation

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Reading from an inspirational text

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The practices which make for union with the soul are first, fiery aspiration, then spiritual reading and, lastly, complete obedience to the Master.

The word “aspiration” comes from the Latin “ad” = “to”, and “spirare” = “to breathe, to breathe towards,” as Webster puts it. The word “spirit” comes from the same root. Aspiration must precede inspiration. There must be a breathing out from the lower self before there can be a breathing in by the higher aspect. From the standpoint of eastern mysticism, aspiration involves the idea of fire. It denotes a burning desire, and a fiery determination which eventually does three things for the aspirant. It throws a fierce light upon his problems, and constitutes the purificatory furnace into which the lower self has to go in order that all dross may be burned out, and it also destroys all hindrances which might keep him back. This same idea of fire runs through all books on Christian mysticism, and many passages in the Bible of a similar nature will come readily to mind. Willingness to “bear the cross,” to “enter the fire,” to “die daily,” (it matters not what the symbology employed may be), is the character istic of the true aspirant, and, before we pass on to the way of meditation and place our footsteps in those of the myriads of sons of God who have preceded us, we must gauge the depth and the /94/height and brace ourselves for the arduous climb and the fierce endeavor. We must say with J. C. Earle:

“I pass the vale. I breast the steep.
I bear the cross: the cross bears me.
Light leads me on to light. I weep
For joy at what I hope to see
When, scaled at length the arduous height,
For every painful step I trod,
I traverse worlds on worlds of light
And pierce some deeper depth of God.”
EARLE, JOHN CHARLES, “ONWARD AND UPWARD” (OXFORD BOOK OF ENGLISH MYSTICAL VERSE), P. 508.

We start with an emotional realization of our goal and from then pass on, through the fire of discipline, to the heights of intellectual certainty. This is beautifully pictured for us in the Bible in the story of Shadrach, Meschach and Abednego. We read that they were cast into the midst of the burning fiery furnace, yet the result of that apparent tragedy was the releasing in their midst of the form of a fourth identity, whose appearance was like unto that of the Son of God. These three friends are symbols of the threefold lower man. The name Meschach means “agile,” a faculty of the discriminative mind, the mental body. Shadrach means “rejoicing in the Way” and describes the transmutation of the emotional body, and the turning of the desire towards the Way: Abednego means “a servant of the Sun,” and thus emphasizes the fact that the sole function of the physical body is to be the servant of the Son [95] (Sun), of the ego or soul (see Daniel III, 23-24). There is no escaping the fiery furnace, but the reward is commensurate with the trial.

The significance of the second requirement, spiritual reading, must also be grasped. The word, to “read,” is very obscure in its origin, and philologists seem to think that two words are responsible. One is the Latin word “reri,” to think, and the other the Sanskrit word “radh,” to be successful. Perhaps both ideas are permissible, for it is certainly true that the man who can think the most successfully, and who can control and utilize his appara tus of thought, is the man who can the most easily mas ter the technique of meditation.

Prayer is possible to all. Meditation is only possible to the mentally polarized man, and this is a point which needs emphasis and which frequently meets with oppo sition when stated. All men who are willing to subject themselves to discipline and transmute emotion into spiritual devotion can be saints, and many do so subject themselves. But all men cannot yet be knowers, for it in volves all that the saint has achieved, plus the use of the intellect and the power to think through to knowledge and understanding. The man who is successful is the man who can think, and who can utilize the sixth sense, the mind, to produce certain specific results. Other sug gested origins have to do with words denoting the taking of counsel or of advice, so that three basic ideas are brought out:-the attainment of success through the agency of the mind, the achievement of [96] perfection, the taking of counsel, and the utilization of all channels of information in order to gain knowledge.

This is fundamentally the meaning of Patanjali when he uses the expression translated “spiritual reading.” It really signifies reading with the eyes of the soul, with the inner vision alert to find out that which is sought. It is realized that all forms are only symbols of an inner or spiritual reality, and spiritual reading involves the development of the faculty of “reading” or seeing the life aspect which the outer form veils and hides. This will be found to apply equally to a human form as to any other form in nature; all forms veil a divine thought, idea, or truth and are the tangible manifestation of a divine concept. When a man knows this he begins to read spiritually, to see below the surface and so contact the idea which gave birth to the form. Gradually, as he gains practice in doing this, he arrives at a knowledge of Truth and is no longer taken in by the illusory aspects of the form. This, in its most practical application, will lead a man for instance, to negate the form aspect which his fellowman may assume, and deal with him on the basis of the hidden divine reality. This is no easy thing to do, but it is possible through training in spiritual reading.

The third requirement is obedience to the Master. This is no servile attention to the commands of some supposed hidden Teacher, or Master, functioning mysteriously behind the scenes, as so many [97] schools of esotericism claim. It is much simpler than that. The real Master, claiming our attention and subsequent obedience, is the Master in the Heart, the soul, the indwelling Christ. This Master first makes His presence felt through the “still small voice” of conscience, prompting us to higher and more unselfish living, and sounding a quick note of warning when there is deviation from the strict path of rectitude. Later this comes to be known as the Voice of the Silence, that word that comes from the “Word incarnate,” which is ourselves. Each of us is a Word made flesh. Later still, we call it the awakened intuition. The student of meditation learns to distinguish accurately between these three. This requirement, therefore, calls for that implicit obedience which the aspirant renders promptly to the highest impulse which he can register at all times and at any cost. When this obedience is forthcoming it calls forth from the soul a downpour ing of light and knowledge, and Christ points this out in the words: “If any man shall do his will, he shall know…” (John 7, 17).

These three factors-obedience, a search for truth in every form, and a fiery longing for liberation – are the three parts of the stage of aspiration and must precede that of meditation. They need not be expressed in their fullness and completeness, but must be incorporated in the life as working rules of conduct. They lead to detach ment, a quality which is emphasized both in the East and in the West. This is the freeing of the soul from the thralldom of the [98] form life, and the subordination of the personality to the higher impulses. Dr. Maréchal expresses the Christian intention along these lines as follows:

“This ‘detachment from self”, what does it mean?

“First of all, clearly, it is detachment from the lower and sensible Ego-that is, the habitual subordination of the fleshly to the spiritual point of view, the co-ordination of the lower multiplicity under a higher unity.

“Again, it is detachment from the ‘vainglorious Ego,’ the dispersed and capricious Ego, the plaything of ex ternal circumstances, the slave of fluctuating opinion. The continuity of the inner life could not accommo date itself to so fluctuating a unity.

“Above all, it is detachment from the ‘proud Ego.’ We must have a right understanding of this, for humility is rightly considered as one of the most characteristic notes of Christian asceticism and mysticism.”
MARECHAL, JOSEPH, S.J. “STUDIES IN THE PSYCHOLOGY OF THE MYSTICS”, P. 166.

Here we have the subordination of the physical, emotional, and mental life to the divine project of achieving unity, emphasized, for capriciousness is a quality of the sensory apparatus, and pride that of the mind.

-(FII, p. 93-98)

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Read AAB- Meditation and The Plan (Laws and principles)

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Read AAB- Fifteen Rules for Magic

Fifteen Rules for Magic

These rules will necessarily be of an esoteric nature, and the student will need to remember that the terminology is in the nature of a blind, which ever carries revelation to those who have the clue, but tends to perplex and to bewilder the student who as yet is unready for the truth. I would also remind the student to bear in mind that all that is here imparted concerns “white magic,” and is given from the standpoint of the solar Angel, and of solar Fire. Bearing these two points in mind the student will find much in these rules to produce eventual internal illumination. We will divide them into three groups of aphorisms or occult phrases; of these, the first will concern itself with the work of the magician on the mental plane, with his manipulation of solar energy, and his ability to sweep the Builders into cooperation with his purposes.

The second group will carry the work on down to the plane of desire, and of vitalization, and will convey information as to the balancing of the pairs of opposites, and their equilibrising, so that eventual manifestation becomes possible.

The third group of rules will deal with the physical plane, with the transmission of force:
Through the centers,
Through the brain,
Through the physical plane itself.

a. Six Rules for the Mental Plane

Certain of the laws of speech will be given, and the significance of color and of sound will appear beneath the exoteric form of the phrasing to those whose perception suffices.

RULE I
The Solar Angel collects himself, scatters not his force, but in meditation deep communicates with his reflection.

RULE II
When the shadow hath responded, in meditation deep the work proceedeth. The lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth.

RULE III
The Energy circulates. The point of light, the product of the labors of the Four, waxeth and groweth. The myriads gather round its glowing warmth until its light recedes. Its fire grows dim. Then shall the second sound go forth.

RULE IV
Sound, light, vibration, and the form blend and merge, and thus the work is one. It proceedeth under the law, and naught can hinder now the work from going forward. The man breathes deeply. He concentrates his forces, and drives the thought-form from him.

RULE V
Three things engage the solar Angel before the sheath created passes downward: the condition of the waters, the safety of the one who thus creates, and steady contemplation. Thus are the heart, the throat, and the eye, allied for triple service.

RULE VI
The devas of the lower four feel the force when the eye opens; they are driven forth and lose their master.
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b. Five Rules for the Astral Plane

Before we take up the consideration of the second set of “Rules for Magic,” I would like to make a few remarks anent the “eye of the Magician,” to which reference has been earlier made. One of the fundamental rules back of all magical processes is that no man is a magician or worker in white magic until the third eye is opened, or in process of opening, for it is by means of that eye that the thought form is energized, directed and controlled and the lesser builders or forces are swept into any particular line of activity. Among the coming discoveries, and among the next revelations of materialistic science will be one which will concern itself with the force-directing faculty of the human eye, alone or collectively, and this will indicate one of the first stages towards the rediscovery of the third eye, or the “Eye of Shiva.” Shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. Shiva stands for:
The Will aspect,
The Spirit aspect,
The Father in Heaven,
The directing purpose,
Conscious energy,
Dynamic intent,

and in the consideration of these phrases the innate faculties of the third eye will become apparent.

The “Eye of Shiva” in the human being has its position, as is already known, in the center of the forehead between the two physical eyes.3 It is not to be confounded with the pineal gland, which is distinctly a physical center or gland. The third eye exists in etheric matter, and is an etheric center of force, being made of the substance of the ethers, whereas the pineal gland is formed of matter of the three lower subplanes of the physical plane. The latter, nevertheless, has to be functioning more or less before the “Eye of Shiva” becomes in any degree active, and it is this fact that has led writers of occult books in the past purposely to confound the two, in order to protect the knowledge.

The third eye is formed through the activity of three factors:

First, through the direct impulse of the Ego on its own plane. During the greater part of evolution the Ego makes its contact with its reflection, physical plane man, through the center at the top of the head. When man is more highly evolved, and is nearing or treading the Path, the indwelling Self takes a more complete grasp of its lower vehicle, and descends to a point in the head or brain which is found approximately in the center of the forehead. This is its lowest contact. It is interesting here to note the correspondence with the evolution of the senses. The three major senses and the three first to demonstrate in order are, hearing, touch, sight. For the greater part of evolution, hearing is the guiding impulse of human life through egoic contact with the top of the head. Later, when the Ego descends a little lower, the etheric center which is active in connection with the pituitary body, is added, and man becomes responsive to subtler and higher vibrations; the occult correspondence to the physical sense of touch awakens. Finally, the third eye opens and the pineal gland simultaneously begins to function. At first, the sight is dim, and the gland is only partially responsive to vibration, but gradually the eye opens fully, the gland is fully active, and we have the “fully awakened” man. When this is the case, the alta major center vibrates and then the three physical head centers are functioning.

Second, through the coordinated activity of the major head center, the many petalled lotus above the top of the head. This center directly affects the pineal gland, and the interplay of force behind the two (the correspondence, on a tiny scale, of the pairs of opposites, spirit and matter), produces the great organ of consciousness, the “Eye of Shiva.” It is the instrument of wisdom, and in these three centers of energy we have the correspondence of the three aspects within the head of man.
Major head center – Will Aspect – Spirit – Father in Heaven.
Pineal gland – Love-Wisdom aspect – Consciousness – Son.
Third eye – Activity aspect – Matter – Mother.

The third eye is the director of energy or force, and thus an instrument of the will or Spirit; it is responsive only to that will as controlled by the Son-aspect, the revealer of the love-wisdom nature of gods and man, and it is therefore the sign of the white magician.

Third, the reflex action of the pineal gland itself.

As these three types of energy, or the vibration of these three centers, begin to contact each other, a definite interplay is set up. This triple interplay forms in time a vortex or center of force, which finds its place in the center of the forehead, and takes eventually the semblance of an eye looking out between the other two. It is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the Eternal Now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. Therefore, its possessor can control the builders of low degree.
– (TCF p. 1008-1012)

RULE VII
The dual forces on the plane whereon the vital power must be sought, are seen; the two paths face the Solar Angel; the poles vibrate. A choice confronts the one who meditates.

RULE VIII
The Agnisuryans respond to the sound. The waters ebb and flow. Let the magician guard himself from drowning at the point where land and water meet. The midway spot which is neither dry nor wet must provide the standing place whereon his feet are set. When water, land and air meet there is the place for magic to be wrought.

RULE IX
Condensation next ensues. The fire and waters meet, the form swells and grows. Let the magician set his form upon the proper path.

RULE X
As the waters bathe the form created, they are absorbed and used. The form increases in its strength; let the magician thus continue until the work suffices. Let the outer builders cease their labors then, and let the inner workers enter on their cycle.

RULE XI
Three things the worker with the law must now accomplish. First, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, to utter forth the mystic phrase which will save him from their work.

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c. Four Rules for the Physical Plane

In the magical work of form creation, we have carried the thought form down from the mental plane where the solar Angel initiated the work, through the astral, where the equilibrising work was done, to the physical plane, or to the etheric levels. Here the work of producing objectivity is carried forward, and here the worker in magic is in critical danger of failure should he not be cognizant of the forms and mantrams by which the new group of builders can be reached, and the gap between the astral plane and the gaseous subplane of the physical be bridged. It might be useful here to remember that in the work of creation the white magician avails himself of the current Ray influence. When the third, fifth and seventh rays are in power, either coming in, at full meridian, or passing out, the work is much easier than when the second, sixth or fourth are dominant. At the present time, the seventh Ray, as we know, is rapidly dominating, and it is one of the easiest of the forces with which man has to work. Under this Ray it will be possible to build a new structure for the rapidly decaying civilization, and to erect the new temple desired for the religious impulse. Under its influence the work of the numerous unconscious magicians will be much facilitated. This will eventuate in the rapid growth of unconscious psychic phenomena, in the spread of mental science, and the consequent ability of thinkers to acquire and to create those tangible benefits they desire. Nevertheless, this magic of the unconscious or selfish kind leads to karmic results of a deplorable nature, for only those who work with the law and who control the lesser lives through knowledge, love and will, evade the consequences entailed on those who manipulate living matter for selfish ends.

The white magician utilizes solar forces. As the planet passes around the sun different types of solar energy are contacted, and expert knowledge is required to utilize the influences in due time, and to have the form so constituted that it can respond at the needed hour to the differentiated energy.

He manipulates planetary force of a triple nature:
That which is the product of his own planet, and the most easily available.
That which emanates from the polar opposite of our planet.
That which can be felt originating from that planet which forms, with our earth and its opposite, the esoteric triangle.

Students need here to remember that we are now dealing with etheric matter and vital energy, and are therefore concerning ourselves with the physical plane and all that is included in that term. They need likewise to remember that the magician (as he is working on the plane of objectivity) is in a position to use his own vital forces in the work of thought form creation, but this is only possible and permissible when he has reached the point in evolution where he is a channel for force and knows how to draw it within himself, transmute it, or combine it with the forces of his own body, and then transmit it to the thought form which he is in process of constructing. Much of interest will open up before the thinker who extends this idea to the planetary Logos and His work of form creating.

With these few preliminary remarks, we can now continue with the Rules of Magic for the physical plane.
– (p. 1021-1024, TCF)

RULE XII
The web pulsates. It contracts and expands. Let the magician seize the midway point and thus release those, “prisoners of the planet” whose note is right and justly tuned to that which must be made.

RULE XIII
The magician must recognize the four; note in his work the shade of violet which they evidence, and thus construct the shadow. When this is so, the shadow clothes itself, and the four become the seven.

RULE XIV
The sound swells out. The hour of danger to the soul courageous draweth near. The waters have not hurt the white creator and naught could drown nor drench him. Danger from fire and flame menaces now, and dimly yet the rising smoke is seen. Let him again, after the cycle of peace, call on the solar Angel.

RULE XV
The fires approach the shadow, yet burn it not. The fire sheath is completed. Let the magician chant the words that blend the fire and water.
– (p. 996-1024, TCF)

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Four Dignities of the Warrior’s Path (from “Pronoia”)

In Tibetan Buddhism’s “Four Dignities of the Warrior’s Path,” courage and ferocity are absent. In fact, the qualities regarded as essential for being a warrior have nothing in common with the training regimens of Marines or football players or lobbyists.

The first dignity is often translated in English as meekness, but that word doesn’t convey its full meaning. “Relaxed confidence” is a more precise formulation — a humble feeling of being at home in one’s body.

Perkiness, or irrepressible joy, is the second dignity. To develop it, a warrior cultivates the habit of seeing the best in everything and works diligently to avoid the self-indulgence of cynicism.

The third is outrageousness. The warrior who embodies this dignity loves to experiment, is not addicted to strategies that have been successful in the past, and has a passionate objectivity that’s free of the irrelevant emotions of hope and fear.

The fourth dignity is inscrutability, or a skill at evading the pigeonholes and simplistic definitions that might limit the warrior’s inventiveness while fighting for his or her moral vision.

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May the Divine Light and Love and Power of the One Most Holy God be now manifest within our hearts and minds. May this manifestation lead us into service for our brothers.

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Invoke a spirit guide

Gong/ Singing Bowls/ Bongo/ noisemakers (to begin, and then throughout)

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