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Editors Preface

The Swedish esoterician Henry T. Laurency published in his life-time the books The Philosophers Stone and The Knowledge of Reality. After the authors decease, The Henry T. Laurency Publishing Foundation continues the publishing of his unprinted works. Of these, the greater part was published in Swedish in five volumes under the collective name of Knowledge of Life in the years 1986-1995. After the present volume, The Way of Man, remains Diary. For a complete account of all works of Laurency published hitherto, thus besides books in Swedish also booklets and translations into English, Finnish, and German, the reader is referred to the actual literature list published most recently by The Publishing Foundation. Translations into French are proceeding, and The Philosophers Stone as well as The Way of Man are planned to be published in a near future. The present work, The Way of Man, was at the beginning a very hugh mass of short texts, apparently unconnected, gathered together into 18 sections. From the notes left by the author it was clear that he had managed to collect all the materials he had intended for his work but that the compilation of the materials to form a continuous text remained to be done according to instructions he had left: The contents of this third volume of the Problems of Reality is made up of aphorisms gathered together under special principal chapters, determined by consciousness in the different material worlds of the solar system, but otherwise in a state of disorder. These aphorisms seek, in constantly new formulations, come about during some ten years, restate existing facts and ideas. The editor may choose between merely attempting to collect the various formulations that belong together or trying to work the aphorisms of differing contents into summarizing sentences. The method last mentioned was the one used when writing PS and KR, and that is why those two books took years merely to formulate. I began studying the materials in 1972, and in 1982 I made a first experimental compilation of some part of it. In 1988 I began working in earnest on the whole work, of which a first first compilation was presented to the Board of Directors of the Publishing Foundation in 1992. I was far from satisfied with my work, however, and so I decided to work it all over once more. This revision was finished in 1995 but displayed certain shortcomings remaining. When I started translating the work into English this caused me to see ambiguities in the Swedish text in a new light, so I decided to complete the translation before making the second and final revision. I relate this as an explanation to the many friends of Laurency in Sweden and abroad who have patiently waited for the book during many years and have, quite reasonably, wondered why it takes so long a time. I also want to use this opportunity to express my personal, heartfelt thank to all of you have in many different ways supported me in this difficult but joyous work. Without your efficient assistance I perhaps would not have made it; in any case it would have been much more difficult. On the face of it, The Way of Man perhaps is more direct, easier to read than the two first published books by Laurency. To reach the best possible understanding of the work, however, the reader should study both The Knowledge of Reality and The Philosophers Stone in depth. When in his texts Laurency speaks about the recorder he refers to himself. Some notes on the language of the English translation of The Way of Man Since Swedish and English are cognate languages, and moreover the Swedish and Englishspeaking nations share in many respects a common cultural heritage, the translation has not presented any major obstacles. However, there are some points in the choice of certain words that should be explained to enable the reader to understand the text perfectly. These points should also be considered whenever this translation is used for translation into further languages, as will undoubtedly happen. The first point comes to the fore in the title of the work: THE WAY OF MAN already. The

use of the word man here of couse has reference to the human individual irrespective of sex and warrants no preference for the male. The original title uses the Swedish gender-neutral word for human individual, mnniska, which actually is a feminine noun and always referred to as she (I think the Swedish language is unique in this respect.). I can just deplore the fact that English, as well as the Romance languages, has no handy gender-neutral word for the human individual, such as the German Mensch, Dutch mens, Russian cheloviek, Finnish ihminen, Hungarian ember, Arabic insan, or Chinese ren. Perhaps the future evolution of the English language will yield such a word, but as I dare not be the innovator; I have to merely adapt to the usage. The second point bears upon the use of the word realize and its derivative, realization. Once again, the English language here evinces a vagueness, which has no correspondence in other languages I know. Because the word realize has two principal, rather different meanings, which must be clearly kept apart when reading The Way of Man. The first meaning, which is by far the most common, is: be fully aware of, conceive of as real; understand clearly (I realized that what she said was true.) The second meaning is: convert into actuality, achieve (I shall soon realize my dreams.). In the Swedish original there are two quite different verbs to denote these two activities, namely inse and frverkliga; and the same is true of many other languages: German einsehen and verwirklichen, Dutch beseffen and verwezenlijken, French se rendre compte and raliser (the use of raliser in the first meaning is considered substandard French), Russian osoznat and osushchestvlyat, Serbo-Croat uvideti and ostvariti, Finnish oivaltaa and toteuttaa, etc. Now, since Henry T. Laurency often emphasizes that mere understanding realization, first sense) is not enough, that we must also work actively to actualize our potentials, realize them (second sense), the importance of clearly distinguishing these two meanings of realize is evident. In the two paragraphs 5.47.5 and 7.4.3 the word realize occurs twice and in the two different meanings, so I refer the reader to those paragraphs if (s)he wants some practical illustration of this problem. Therefore, to forestall any risk of misunderstanding, I now present a list of all places where realize or realization is used in the second sense, that is: to make real, to effect in real life in the WM, and so all other occurrences of realize or realization must be understood in the other sense. The composite word self-realization is not accounted for in the list below, since it is always used unambigiously in the second sense. This list covers Sections One through Eight only; it will be completed later: 1.5.8, 1.7.4, 1.17.10, 1.36.7, 1.38.14, 1.38.16, 1.44.7, 1.51.4 (twice), 1.52.6, 1.52.7 (realize and realization), 1.53.5, 1.62.4, 1.67.9, 1.67.13 (thrice); 2.5.1; 3.4.4, 3.5.2, 3.20.2, 3.20.5 (realize twice and realization), 3.28.5, 3.38.4, 3.42.9, 3.45.9; 4.4.5, 4.17.7, 5.12.9 (realize and realization), 5.36.4, 5.42.3, 5.46.6, 5.47.5 (only the second occurrence of realize!), 5.52.6; 6.30.11 (realization and realize); 7.4.3 (only the second occurrence of realize!), 7.4.4; 8.3.11, 8.10.19, 8.17.6 (realize twice), 8.18.3. Skvde, Sweden, February 1999 Lars Adelskogh

1 INTRODUCTIONS
INTRODUCTION: ON LAURENCY AND HIS WORKS
1.1 Laurency The name Laurency is a pseudonym of an author who wants to remain unknown. Literary researchers allow no authors to be anonymous; then they have to content themselves with the kinds of authors they have. It must be asserted with all energy, however, that authors have a right to be unknown. That is a right everybody has according to the law of freedom. Just as the individual has an absolute right to have his private life in peace, as long as he does not encroach on the equal right of others, so the author has an absolute right to anonymity. In a cultural society these two rights are written into the constitution. 2 If society believes that it may violate the laws of life, then it must also take the consequences, of which fact universal history is a witness. If authors are not legally protected from general gossip and inevitable slander as well as the intellectual spying and bodysnatching of literary researchers, then it may well happen that they do not give out their knowledge any more. 3 Esoteric works defend themselves by their content of reality. Who the author is concerns nobody. The interest in personalities is beside the point. Curiosity is a vice; the opposite of the virtue of the thirst for knowledge. There must be no more belief in authority. Everybody has to accept or reject on solely objective grounds. If he is unable to do so, then he should not study esoterics. 4 Incurable human curiosity, constantly violating the eternal law of freedom binding everybody, has of course done all in its power to find out who Laurency is. But nobody will ever learn it, and all guesswork is erroneous. Laurencys true identity concerns nobody. 5 All esoteric facts and ideas contained in Laurencys books ultimately derive from the planetary hierarchy (the fifth kingdom in nature). This is no claim to infallibility. When knowledge is conveyed through human beings, there is always a risk that it is misunderstood or wrongly presented. It has been unfeasable to account, in particular cases, how facts and ideas were communicated from the original sources. 6 The recorder (the amanuensis, the pen used in the writing) of Laurencys works has not allowed himself to put forward his own speculations, vagaries, assumptions, suppositions, guesswork. Sufficient experience of human wisdom has taught him, however, that there are many people who believe they comprehend the matter better than does the planetary hierarchy. Then they may well do so. In that respect the recorder nevertheless prefers the knowledge of the planetary hierarchy, the more so as its members by no means consider themselves to be in possession of the absolute knowledge.
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1.2 The Intention of Laurency Laurency wants to orient in reality. His intention is to supply a world view and life view in accord with reality, an irrefutable working hypothesis ready for use the day the present views have demonstrated their untenability. In so doing he wants to enable people to think in accord with reality, as far as this is possible for human beings at all. 2 Laurency wants to liberate people from all the ruling idiologies (idiology, from idios = ones own, logos = teaching) in the spheres of theology, philosophy, and science, put an end to emotional illusoriness and mental fictitiousness, the endless mania for speculation of life ignorance. This also means that he demonstrates the untenability of those imaginative
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constructions, which have hitherto been allowed to lead mankind astray. Theologians as well as philosophers, mystics, occultists, and clairvoyants are disoriented. They all have their own views of reality, different from all the others. But reality is one and not everybodys opinion. 3 It is not Laurencys mission to found a new esoteric school, nor to teach any method of meditation for the acquisition of higher consciousness. 4 There is little new in what Laurency teaches. Most of the facts have been publicized earlier, although in another form. Laurencys task was to scale the knowledge down to a lower level so that it was made comprehensible also to conceptual thinking. After the year 1920, everything new came through 45-self D.K. (a teacher from the 2nd department of the planetary hierarchy), and does so still until the planetary hierarchy is called back. 5 What other 45-selves communicate to their disciples is not publicized. Those who purport to have received communications from the planetary hierarchy (which is an increasingly common phenomenon) are quite simply impostors. 6 The recorder is fully aware of the fact that his attempt to offer mankind a firm foundation to stand upon and to start from, an unshakable foundation of knowledge, will meet with stubborn opposition from all who have already got stuck in some one of the countless idiologies. But he is certain that the doctrine we (the planetary hierarchy) promulgate, being the only true one, must be ultimately triumphant, however many centuries it will take. 1.3 The Works of Laurency Laurencys purpose in writing his first book, The Philosophers Stone (PS), was to orient the first self in its worlds. The main purpose of his second book, The Knowledge of Reality (KR), was to furnish a simplified presentation of the hylozoic mental system, the basis of the thinking and science of the future. 2 The present work, The Way of Man (WM), gives an account of the individuals consciousness development through the fourth, fifth, and sixth natural kingdoms. It affords a survey over the way man has gone and yet has to go before he has reached the goal fixed for all monads (primordial atoms). The subsection On the Hylozoic World View also gives a few basic facts about the cosmic worlds and the solar system and about the destinies of the monad ever since it was introduced from chaos into the cosmos. 3 WM, like the first two works, wants to help the seeker to find his bearings in our age of disorientation and to find the path to the fifth natural kingdom, which is the realm of knowledgewisdom as well as loveunity. 4 These three chief works of Laurency are in actual fact the three parts of one and the same work. The present volume, WM, is the continuation of PS and KR. Other published or as yet unpublished works of Laurency are to be regarded as commentaries or additional expositions connected with these three. 5 This presentation of esoterics is sufficient to orient man in reality and to afford him a tenable basis for his life view. Laurencys books contain what is needed at the stage of civilization in order to have a right orientation in life, to live purposefully in the physical world, for that is the main thing, not to speculate about everything unnecessary to life. 6 Thus Laurencys works are not intended to furnish materials for continued speculation, which would just result in new disorienting imaginative constructions. An esoterician accepts ideas and facts about the superphysical only from those in the fifth natural kingdom, the only ones who have a knowledge of reality. 7 The works of Laurency are a new attempt to present esoterics so as to be comprehensible to contemporary philosophers and scientists with their modes of conception, the old knowledge in a new form. It is not possible to do more than that; comprehension must precede understanding. Laurency can be comprehended by the educated people of our times if they
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would take the trouble to try to comprehend. All this is mere truisms, but experience has taught us that it cannot be said too often. Most people read so that they do not know what they have read, often have understood just a part of it, often have misunderstood a great part of it. Most people seem never to have learnt how to read and to reflect upon what they read. Too many people have understood so little of the talk about unity that they have not realized that the word unity means the same as love (a word too much abused to suit in this connection). 8 The esoteric knowledge put down into the writings of Laurency is already exoteric, the basic or elementary knowledge. It is esoteric only so far that it was once reserved for the esoteric knowledge orders, since mankind was quite unable to comprehend the true knowledge. In the proper sense it ceases to be esoteric when it is publicized. When mankind wants to listen to the message, it thereby is exoteric. 9 There is in the works of Laurency sufficient proof that the content accords with reality. The proofs are the possibilities obtained to explain the problems of reality. Of course the reader must work on the texts. The Laurency books are not meant to be read through once and then be put on the shelf. If so you can just as well refrain from reading them at all. If you study them so that their content comes alive and affords increasingly greater clarity in the matters of the problems treated, then they serve their purpose. The recorder can say this from his own experience. 10 The works of Laurency appear without any claims or demands for acceptance. It is up to everybody to test their correctness himself and on his own responsibility, to accept or to reject. It is unavoidable that errors are to be found in the works of Laurency as in all other esoteric works, and this is due to the human factor. 11 The Laurency system is no dogmatic system but a temporary system, which in due time (like all systems) will be superseded by better systems. It does not purport to be anything else than a working hypothesis. It cannot and it must not be turned into a dogmatic system. The new systems justify themselves by their superiority in various respects; containing more facts and ideas; being better adapted to the general human conception of reality and the definitively accepted scientific terminology; making possible a more exact conception of reality; being better suited to facilitate comprehension and understanding. 1.4 PS and KR The esoteric world view of Laurencys PS was written for three reasons: to correct the insufficient and in part misleading presentations made by various theosophists and other occultists; to introduce a workable Western terminology; to particularly emphasize the three aspects of reality. 2 The esoteric life view of PS was intended to familiarize mankind with the idea of law of life and lay the basis of a new allround orientation in life. That reality, law of life, has of course always existed, but a special term for it has been lacking in Western life view. 3 PS consists of aphorisms woven together into a whole where almost every sentence is the result of meditation. Anyone who does not see this does not understand the content that is between the lines either. It is a book that summarizes several hundred. It was indeed the purpose to show how books should be written, not like most books with truisms, platitudes, trivialities and with ideas in the weakest possible dilution. However, with that demand most writers and publishers would starve to death; the loss would perhaps not be great. Excuse the remark, but sometimes you need to call the readers attention to the fact that there are books that must be studied, not merely read. There really are books you never finish; at least the recorder himself has never finished reading Laurency. At each new reading he discovers more and more, getting materials for further meditation.
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KR is just a detailed commentary on PS, which is the very basis. KR furnishes a survey of the esoteric world view as well as a necessary critique of philosophy and occultism. 1.5 WM The first part of this series concerning the problems of reality was PS, and the second part was KR. 2 WM is principally a commentary on the two earlier works, PS and KR. It proved increasingly necessary to elucidate in detail those basic problems which seem to be unfamiliar to mankind at large, although development has entailed that most people nowadays are able to comprehend what was comprehensible only to the lite in past millennia. 3 WM is an attempt at removing the confusion of ideas there is in mental thinking, an attempt at clarifying the different stages of human consciousness development, an attempt at explaining the difference between civilization and culture, all of which most people have understood nothing. 4 The terminology is the same as in Laurencys two previous works. The mathematical nomenclature introduced in PS is used also here. It is the only exact manner in which to indicate the mutual relations between the various worlds, matters, envelopes, etc. The traditional terms have proved to cause an irremediable confusion of concepts and so make it easier for non-experts to assert their muddled notions. 5 The purpose in publishing WM is to offer the general orientation the aspirant needs for his preparation for discipleship, which is a condition for his transition to the second self. That orientation mainly concerns the second selfs conception of reality such as it can be rendered by mental concepts. Having become an essential self, the individual of course has to rethink in all respects also about lower worlds. The causal self sees what the first self tries to grasp. 6 This third volume on the esoteric knowledge of reality being published, the general, basic orientation may be considered sufficient to afford a vision of existence, sparing seekers the toil of seeking the truth in philosophy, anthroposophy, yoga, and diverse occult literature. 7 Thereby man has got a firm basis of knowledge on which to stand and from which to start. He has been informed about all he needs to know in order to live a rational and purposeful life in the physical world and be able to serve mankind, consciousness development, and unity in the right way. 8 He does not need to occupy himself any more with problems of world view but can wholly apply himself to practical realization in actual life. We are here in order to live and to solve the problems of practical life. Those are the essential problems that need to be addressed to ensure a happy frictionless life for all mankind. 9 We have sufficient political, social, economic problems, not to mention scientific ones (the problem of energy, above all). Strictly speaking, we have not solved even one of the problems of daily life: the problems of housing, clothing (the most expedient manner of clothing), nourishment, hygiene. We have not solved the problems of upbringing and education, just to mention a few ones. So it is clear that we have problems that are more important to solve than speculating up in the clouds on things we need not know. Our constant question when standing before the unsurveyably vast knowledge should be: does it help me live?
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1.6 For Whom Laurency Writes The writings of Laurency are not for all but for those who must have a clearly formulated mental system as their basis for further methodical and systematical thinking in problems of life view.
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There are always those who inquire into the meaning of life, always seekers who want to possess a tenable world view or a tenable life view. It is to them that Laurency turns, hoping that his work will satisfy their need of a usable working hypothesis. It cannot be anything else and does not want to either. It appears without claims. Least of all it appeals to credulity, which has been the curse of mankind. If the reader does not approve of the content, he should put the work aside and turn to those philosophers who better size up to his intellectual demands. 3 Those who do not of themselves see that the esoteric knowledge offered is priceless, are not suitable readers, but should wait a few incarnations until they have gained so much experience of life that they have the prerequisites at least of comprehension. 4 The writings of Laurency are primarily intended for those who were once initiates of esoteric knowledge orders. Only those are able to realize immediately at the first contact that hylozoics accords with reality. His writings are also intended to make up a working hypothesis acceptable to those philosophers and scientists of the future who will seek for a tenable world view and life view, realizing that there must be superphysical worlds and kingdoms. 5 Laurency does not write for emotionalists, for those at the higher emotional stage (the stage of the mystic), but for mentalists who are able to think in accord with reality. It is true that there is much food for emotion in his writings, but it is there only to stimulate to greater mental activity and to counteract every kind of emotional wallowing. 6 What is said in the following should be regarded as applying in a general sense and must never be taken in an absolute sense, which emotional mystics as well as the more mental occultists as a rule do and which entails that systems of orientation are dogmatized so that they are regarded as containing the one and absolute truth. 1.7 Readers of Laurency Readers who understand realize that the writings of Laurency concern the problems of reality as esotericians conceive of them, their view of reality, the teaching of those who were once initiates of esoteric knowledge orders. These problems are not for all but only for those seekers who seek until they find what they have once in a previous incarnation realized to be true knowledge of reality. 2 So little readers of KR seem to have understood the contents that they have not learnt to distinguish esoterics and the exoteric, knowledge of reality and the imaginative constructions of philosophers, scientists, and historians. It has been necessary to inform them that of the seven sections of the book, the first four sections contain the knowledge and the last three ones do not contain the knowledge but are a refutation of prevalent views. It is also typical of many readers that they skip the first four sections to study the last three ones. 3 Almost all letters the recorder of Laurencys works has written in reply to readers concern misunderstandings of what they have read. They find contradictions that are just apparent, which a bit of reflective thought should have told them. Esoterics contains many paradoxes incomprehensible to literalists and wiseacres. They should consider that intellectual rule which advises us not to concern ourselves with what is incomprehensible to us. There must be some chance of intuition (the automatic combination work of the subconscious). 4 The immensely simplified presentation of esoterics (vision of reality) furnished by KR also is designed to liberate the seeker from wasting time on older literature. Instead, it is mistaken as intending to encourage the study of occultism, philosophy, yoga, etc. In PS, aspirants have been informed as to everything they need to know in order to realize the meaning of life for their present incarnation. Instead of living they start speculating and imagining. It is apparently too hard to practise the life of service and to strive to understand people and learn to love forth the best in them.
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1.8 Systems Systems are the bases of all thought. All comprehension proceeds from the general to the particular, and this general is precisely the system. The system makes it possible to put facts into their correct contexts, is the criterion of the correct context. 2 In science, a hypothesis can be used as an explanatory ground until it can be replaced by a better hypothesis. For scientific pragmatism takes the concept in its given definition not as absolute in respect of knowledge, in absolute accord with reality (since we have not explored reality), but as expedient (usable as an explanation for the time being). It stands to reason that such systems compiled from fictions remain temporary systems. 3 Philosophy has given itself the task of establishing the truth, the true knowledge of reality. Therefore, you cannot, as many philosophers do, base your view on the scientific systems of temporary hypotheses changing from day to day. You cannot at all base a tenable view or a system of knowledge on hypotheses or on constructions that contain hypotheses. From this you understand how impossible it has been and is for philosophers to solve the problems of knowledge with their fictional systems. The philosophers error has been that they start from bases that individually were unverifiable creeds but were regarded as logical. 4 Either you know or you do not know. In true philosophy there is nothing that can be called possibility or probability. Any speculation, assumption, guesswork, supposition is precluded there. It may perhaps interest the readers to learn that this is also the standpoint of the planetary hierarchy. It thinks it better for man to be a skeptic (agnostic, not antimetaphysician) than a believer, that credulity has been the curse of mankind, that all exoteric religions (not the esoteric religion which is one and indivisible, the religion of wisdom and love) are unfit for life, not to say hostile to life. Only when the different religions agree that love is the one essential thing in any religion (no theories), which means preaching universal brotherhood, only then they are true and then they are one religion, too. 5 Unless man is to be the victim of the disorientation of diverse uncalled-for prophets, it is necessary that he procures an firm basis of knowledge to start from. The only possible basis are definitively established facts put together into a logically tenable mental system that explains all essentials and proves tenable also in real life. It is such a basis that hylozoics affords, because its system of knowledge accords with reality, as far as this is possible at all to ascertain for individuals in the fourth natural kingdom. That knowledge is a gift to mankind from the planetary hierarchy. It is the duty of everyone to test its tenability himself and not accept it in blind belief, for otherwise he will never have that certainty which is necessary to self-reliance and self-determination.
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INTRODUCTION: ON ESOTERICS
1.9 Esoterics is the Knowledge of Reality Consciousness development, the striving after knowledge, appeared in the Middle Ages in the attempts made at explaining existence and the meaning of life by means of the so-called sacred scriptures. It was a great step forward when, during the 18th century, it was generally recognized that this path was impassable and they started to systematically explore nature and to gain knowledge of at least the physical world. It remains to be discovered that this knowledge is not sufficient, since there is a superphysical reality. Only then will the esoteric knowledge be methodically and systematically studied and will they find the correct solutions of the hitherto unsolvable problems. 2 The following excerpt from A. P. Sinnetts preface to his book, Esoteric Buddhism, may afford a first idea of what esoterics is about. 3 European philosophy, whether concerned with religion or pure metaphysics, has so long been used to a sense of insecurity in speculations outrunning the limits of physical experiment, that absolute truth about spiritual things is hardly recognized any longer by prudent thinkers as a reasonable object of pursuit; but different habits of thought have been acquired in Asia. The secret doctrine which, to a considerable extent, I am now able to expound, is regarded not only by all its adherents, but by vast numbers who have never expected to know more of it than that such a doctrine exists, as a mine of entirely trustworthy knowledge from which all religions and philosophies have derived whatever they possess of truth, and with which every religion must coincide if it claims to be a mode of expression for truth. 4 Esoterics is a mental system of facts and ideas from the planetary hierarchy about existence, the meaning and goal of life. The Platonic world of ideas (the causal world), which extremely few have as yet attained, gives us knowledge of the human worlds. The globememories of higher worlds afford knowledge also of these. Until the individual has reached the worlds of higher kingdoms, however, he must resort to what messengers from these higher kingdoms communicate. 5 The knowledge of superphysical reality is obtained either through a teacher in the planetary hierarchy or by the individual himself after he has become a causal self or an essential self. Man cannot by himself acquire the knowledge of reality but he can gain so much common sense that he can receive the knowledge from those in the fifth natural kingdom and realize it to be correct. But far from all have yet acquired that much common sense. To more than half of mankind, the knowledge will never in this eon be anything else than blind belief. 6 Human speculations can never be anything else than illusions and fictions. Were it possible to produce the knowledge by speculation, then it would not be esoteric (inaccessible to man). Occultism or speculation on esoteric facts is not esoterics. Clairvoyance does not even reach up to the mental world, whatever its votaries believe they see. 7 The esoteric world view and life view is the only one that accords with reality. All other views are subjective constructions without reality content. The world view is a work by causal selves, and the life view is a work by essential selves, both categories belonging to the ancient esoteric knowledge orders. 8 Esoterics was taught in the esoteric knowledge orders ever since Atlantis. It was a discipline that could not be rightly understood without a special training that was effected through different degrees during a series of incarnations. Esoterics was only for those who had reached the higher emotional stage; had acquired the ability to keep silent, to understand and
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not to misunderstand: for those who absolutely refused to use the knowledge of energies (the knowledge of magic) for their own good. 9 In our times, since the year 1875, a part of this knowledge has been made exoteric, the part taught in the three lower degrees. The remaining part is taught only to disciples of the planetary hierarchy. 10 Attempts at spreading the esoteric knowledge meet with resistance from many quarters. In Catholic countries, the church is the resistance. In the Scandinavian countries, it is chiefly science, which idiotizes people into pure physicalism by trying to reduce all manifestations of consciousness into mere physiological phenomena. Medical science as well as psychology fight esoteric ideas and facts with all weapons. But scientific discoveries will soon be made that will demonstrate their total disorientation. Physicalism as a world view will prove its untenability in all respects. 1.10 Seekers after Truth Two categories of seekers can be distinguished: those who instinctively seek after the knowledge they have latently in their subconscious and those who, like philosophers of all times, seek for an acceptable mental system, a world view that affords them an explanation of existence corresponding to their prospects of conceiving reality. It is to the seekers of the lost word of the master that esoterics addresses itself. The others lack the prerequisites of comprehension and regard esoterics as a system of imagination. 2 Truth, or the knowledge of reality, no man can find. It is a gift from those in the fifth natural kingdom. We can just ascertain that it accords with reality, since it rationally explains thousands of otherwise inexplicable phenomena and affords an incomparably superior understanding of life. 3 Truth and reality is the same thing. From mankinds conception of reality its content of truth can be inferred. Most of it is not true. It is characteristic of an esoterician-in-becoming that he is grateful also for so-called brutal truths: truths that demolish the whole world of his emotional illusions and mental fictions, which he has been living on till then. Reality is not such as he has been told and he has believed, but something totally different, beyond the reach of philosophy and science. These are limited to physical reality. Going beyond their boundaries they grope in the dark. An even harder blow for many people is the brutal truth that the muse of history is a story-teller and no stickler for the truth. The esoterician has to rethink also in that respect. He is able to, because these truths are found in his subconscious from incarnations past. Knowledge is remembrance anew. You understand what you recognize. 4 Esoterics opens up entirely new aspects for consciousness. Mental life with its scaleddown causal ideas has, however, too great a theoretical effect on many people, so that they forget to live along with mankind with its problems. They forget to live in order to theorize, and ideas replace life.
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1.11 Disciples There are individuals who (unbeknownst to themselves) unselfishly serve the planetary hierarchy, mankind, evolution, and unity. They are mostly independent workers but are also found in all organizations. 2 Most of them have once been initiates of some esoteric knowledge order of the planetary hierarchy. Many of them are, unbeknownst to themselves, disciples of the planetary hierarchy, for you are aware of your discipleship in only three incarnations. (Once a disciple, always a disciple.) In the intervening incarnations you have to find your proper task of life by yourself,
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using the esoteric instinct you have got, in order to acquire the requisite qualities and abilities according to the law of self-realization. 3 The third time you are aware of your discipleship (accepted a disciple anew, as it were) you have the prerequisites of acquiring full causal consciousness and becoming a causal self. 4 Discipleship has six degrees; the sixth degree entails a full membership of the hierarchy. It depends on the individual himself how many incarnations he will use to reach this final goal. In order to be accepted it is required that he has reached the mental stage and has almost reaped up his bad sowing. There are special reaping incarnations with rapid liquidation of bad sowing accumulated. They are always misinterpreted, especially by outsiders who are able to judge everything and whose guesswork is taken as facts, the usual, daily stupidity.

INTRODUCTION: ON POWER OF JUDGEMENT


1.12 Examine It Yourself! The biggest, most basic logical and psychological mistake that almost all people make every now and then is to judge a thing without examining it themselves. That mistake is the ground of the human misery. 2 Nobody has a logical right to give an opinion on things he has not examined himself. If you do not have the possibility, the opportunity, the ability to examine it yourself, then you must refrain from giving an opinion of it. If this rule were observed, then an unbelievable amount of illusions, fictions, dogmas of all kinds would be quickly scotched, people would be liberated from more than 90 per cent of all the lies they have accepted with blind eyes. 3 The present writer counts it as his true merit that he has himself examined everything of which he has tried to form a view, being grateful for that philosophical education which clarified the intellectual norm saying that you shall not accept anything without sufficient grounds. In that procedure not even law reports were sufficient. For as every judge knows, a court cannot establish the truth. It has to judge on circumstantial evidence and the testimony of witnesses. All too many wrong judgements are passed daily for making it possible to invoke judicial decisions. An esoterician never does. 4 The holy spirit of truth condemns all who give opinions without examining the matter themselves. Nobody has any right to do so. 5 Anyone who says everybody knows that, all authorities agree on that score, science has established that fact long ago, etc., in any case is no esoterician for such a one must not give opinions on the basis of what is said, what is thought, what is believed, what is stated, what all agree on, what public opinion knows, etc. 6 The World-Teacher (Bodhisattva, later Buddha) Gautama inculcated in his disciples the importance, above all, of acquiring common sense and not accepting anything that is in direct conflict with that faculty. In our times, 45-self D.K. has elaborated on the Buddhas admonition. He points out that there are three different attitudes in the conception of the uninitiated: to regard esoteric facts received as interesting and possible hypotheses pending confirmation; to accept them because you have faith in the person giving the information; to reject them as being fantastic, uncontrollable, and meaningless. 7 Of these three standpoints he regards the first to be the only rational one, since it grants the seeker mental integrity with a readiness to accept what on critical examination seems possible and probable, at the same time protecting him from uncritical credulity, which has been the curse of mankind, and uncritical belief in authority, which is closely related to credulity. 8 That system, which has demonstrated its tenability in all respects, is accepted and used until it is superseded by a still better one.
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1.13 Never Accept Anything Without A Sufficient Ground! The mark of a truly educated person is that he is not ready at once to give his opinion on a matter but waits until he knows what it is about and has acquainted himself with the available facts. He has seen that there is so much beyond mans power of judgement. He knows much and yet infinitesimally little. That insight results in true humility and makes it impossible for him to adopt that self-exaltation, which is so common, not least in the greatest authorities. 2 In contrast, nothing is more typical of all people who have not been thoroughly trained in ordinary logical inference thinking than the tendency to give opinions offhand before they have studied the requisite facts or even know what the matter is about. People comment on
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most things of which they actually can know nothing, not even seeing that they need facts to judge things. They are quite content to assume something on purely imaginary grounds. That is why almost all their statements are wrong when they are to account for things that go beyond their individual experience of the present. 3 When will they have learnt that most simple, most basic principle of rational thought: Never accept anything without a sufficient ground? Faith in authority is no sufficient ground. The views of public opinion, newspaper reports, other peoples statements are no sufficient grounds. It is typical of the dogmatist that he refuses to study the arguments of those who do not share his opinions. He knows that he is right and that all others are wrong. 4 This appears idiotic to anyone who has studied this tendency occurring spontaneously in groups of all kinds (political, social, economic, theological, philosophical, scientific, etc.). The very idiocy is that you believe you know. 5 Few people have learnt to distinguish what they understand and what they just believe they understand, have learnt to see what they can and what they cannot understand in a general life sense. That ability presupposes the refusal to accept anything you do not comprehend fully and thoroughly. If you had assimilated that attitude you would not have accepted the current views and opinions. Once you have adopted them it is not very easy to rid yourself of them. 6 This irremediable tendency to believe you know, comprehend, and understand, to believe in vagaries and brainwaves, is also present in occultists, and that is the reason why most of what they say should be taken with a good share of skepticism. There is immensely much that remains to be known, immensely much that we do not know, immensely many facts we still need in order to make correct statements about anything at all whenever it comes to more than quoting verbatim what we have been given to know. Our individual choice of words is most often misleading in matters requiring exact formulation. 7 It is part of general injudiciousness that people have been taught how to think, and then believe they have discovered by themselves how to think and are very intelligent and important in their own eyes. Most people, however, do not think for themselves but just repeat what they have grasped to some extent. Sometimes they quote an authority, but as for the greater part of the content of their consciousness they do not care for origins. They seem to have forgotten that they have taken it from home, from the school, from the daily press, etc. As literacy is spread more and more, those found on the emotional intermediary levels find it increasingly easier to draw their own conclusions. The greater ability to think, however, does not imply the ability to think right, in accord with reality and the actual things of life, as these people invariably believe. The failure to see this is the ground of that chaos of consciousness of which our time affords countless examples. All who are able to write think they have something to teach others, not seeing through their own illusoriness and fictitiousness. They do not know that knowledge of the content of the human worlds we receive only from the causal world, and knowledge of life in general we receive from the essential world. It is individuals from those worlds who communicate them, either as teachers in physical incarnation or as inspirers of minds receptive to these ideas. The disciple of the planetary hierarchy is taught the method for self-acquisition of ideas, an ability that is otherwise slowly learnt during many incarnations. 8 People seem to have an inveterate tendency to put an individual on a certain level, to stick a label on him (thats how he is), to judge other people according to their own templates. They do not see that this is unfeasible and testifies to either over- or underestimation, generally the latter, since a true assessment is hindered by the feeling of not being the one you want to be. 9 Typical of the presumption of human life ignorance is the belief of the supernormal mind in its own power of judgement. This can be ascertained particularly in the so-called great philosophers (Kant, Hegel, etc.). Probably it will take some time yet before they have made

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the Sokratean realization of the fact that what man is able to know is like a drop in the ocean. We know too little (possess too few facts) to rightly judge superphysical realities. 1.14 Dogmatism A fifty year old man smiles at the view he held when fifteen, if he even remembers it. The people of the nineteenth century smiled at the views of the eighteenth. We, living in the twentieth century, smile at those who lived in the nineteenth. But how many people draw conclusions from the fact that all people in all ages and at all ages are as cocksure that their very views are the only true ones? How many people learn from this fact to be less cocksure of their views? When will we learn that our views are just temporary? 2 Typical of the narrowness of dogmatic thought is its treatment of all pioneers. It is typical that Blavatsky is still shouted out as the biggest fraud of her times, just as she met with the same destiny in her preceding incarnations as Paracelsus and Cagliostro. They stopped at no infamy when trying to drag her down into the dirt. 3 If Cagliostro had been such a notorious swindler, then Richelieu would not have invited him to the gala banquet he gave in honour of Gustavus III, King of Sweden, in Paris; perhaps the only true story about Cagliostro. 4 It is typical that the same individual in his incarnations as Rosencreutz, Francis Bacon, and Saint Germain was regarded and is still regarded as a notorious cheat. You could go on with the enumeration of these martyrs if they were better known to history. So esotericians should cherish no illusions of gaining personal recognition. Rather they run the risk of being regarded as injudicious fantasts. Anyone who is before his times must suffer if he shows it. Still martyrdom is the pioneers lot. The freemasons have been smarter. They are respected for they have learnt to be silent so that their teachings have not been critized by the many injudicious authorities of public opinion with their pedantic pseudo-knowledge.
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1.15 Belief in Authority The esoterician has no belief in authority. Quite the reverse, he is encouraged by all authorities of the planetary hierarchy not to accept anything he has not himself seen to be correct. We must all work with hypotheses, assumptions for the time being, possibilities also where we find no grounds for probability. This is so self-evident a thing that it need not even be discussed. 2 It is of no importance whatsoever who said or who wrote something. Either it is right or it is wrong. It is up to everyone to decide for himself. In esoterics, there is no authority, not even a divine authority. You accept or reject on your own responsibility. 3 Emotion must not have any say in matters pertaining to the world view. Emotion has a part in life view, and the history of the world is just one big example of its unreliability as a criterion of truth. It is high time that critical reason, however it be, were made the supreme authority. Everybody is the master of his own wisdom but then only for himself and never for others. We must develop into independent thinkers and stop being echoes, stop believing because others have believed and claimed they knew. 4 Every book must defend its justification by its contents. An esoteric book may claim to be a link in the chain of research if it survives the criticism of common sense, contains something new and essential, accords with definitively accepted views. Any invoking of authority is ineffective. 5 Nor is it of any importance whatsoever who first said something. The important question is whether it is correct. No esoterician claims priority. Nobody is first because whatever is claimed by right of priority exists in the causal world.
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Nowadays esoterics has been given such a form that anyone who is ripe for that knowledge does not need to confide in it blindly as an authority, as has been the case hitherto. The esoterician does not any longer accept loose statements but will ascertain for himself that facts have been put into their right contexts, be logically convinced that whatever is said squares with the facts. There must be no more accepting without comprehension and understanding. Esoterics must not be turned into a matter of belief. Whatever you do not understand you are wise to doubt or leave undecided. 7 Perhaps it was not that strange that the disciples of the planetary hierarchy first appearing Blavatsky, Besant, Leadbeater and others gave rise to a cult of perfect teachers despite the latters protests, a thing that harmed the esoteric cause enormously. Even though the teachers make an overwhelming impression with their powers incomprehensible to us, yet the insight that a 43-self has 42 stages left to cosmic omniscience and omnipotence should have counteracted the dogma of absolute infallibility. 8 In the planetary hierarchy, there is only one view concerning the knowledge of reality within the seven atomic worlds of the solar system. It does not follow from this, however, that there is any infallible or unitary opinion as to what measures taken by the planetary hierarchy can prove the most advantageous in every human case. The individuals making up our mankind are found at all the various evolutionary stages, and the law of freedom and the law of self-realization have inviolable validity. Therefore, assessing how mankind will react is for the planetary hierarchy a calculation of probability, and so different opinions about it are possible.

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INTRODUCTION: ON THE HISTORY OF ESOTERICS


1.16 Esoterics before 1875 By the aid of scientific research we are able, within certain limits, to answer the question how?. But man is quite unable to answer the questions what? and why?. In those matters he is dependent on the knowledge of reality and life given to him by the fifth natural kingdom. That knowledge has been taught in the esoteric knowledge orders. These have existed, for close to fifty thousand years, among all nations that have attained such a level that individuals at the cultural stage have been able to incarnate in them. After the year 1875 this knowledge has been allowed for publication gradually to an ever greater extent. 2 The knowledge orders had seven degrees. The majority of initiates seldom reached beyond the two lowest degrees in the first incarnation and seldom beyond the third degree in subsequent incarnations. One cause of the initiates difficulties was the hampering influence from prevalent illusions and fictions, which had been inoculated in childhood and which necessitated considerable work by the individual if he would liberate himself from them later in life. That was a weeding work the individual had to perform himself before he could be initiated anew and pass the degrees. 3 The symbolic representation of the knowledge in the two lowest degrees of the knowledge orders approximately corresponded to what was taught in the Grecian mysteries (the lesser and the greater mysteries). So far, the content of the teaching was by and large the same for all orders and, properly speaking, not secret. 4 The knowledge became truly secret only in the third degree. There began that presentation of the teaching which was especially adapted to the general view of life characteristic of the one dominating the individual in his race, nation, culture (temporary phenomena), different in different orders and with different symbolism. 5 For admittance to an order it was required that the individual had attained the stage of the mystic (the higher emotional stage, 48:3). That was the prerequisite of comprehending and assimilating a knowledge that was far beyond the general level. The fundamental axiom for all degrees was the unity of all life (universal brotherhood). From the orders, too, emanated all ideas that could be comprehended and have an ennobling effect. In the higher degrees, they were taught that there are higher worlds and that existence is a gigantic process of development, even though the idea of development did not have such a scientific formulation as it has in Pythagorean hylozoics. It took more than 2500 years before there was a general understanding of this idea, prepared through the analogy with biological evolution, an idea that was fought vehemently by all idiologies and could break through only after much conflict. History, which should afford us knowledge of the past, has found it all too easy to disregard the history of ideas, particularly the history of how ideas had to fight tremendous battles to win their justification. That history, however, is more important than any war and other devilry, glorified in the holy temple of history. 6 The esoteric knowledge orders were not at all unknown to the great majority. Only the teaching was secret. Only as Christianity came into power and, as a result, all dissident thinkers were bestially persecuted, the very existence of the orders had to be kept secret. In the Vatican and in the Jesuit Order they were convinced that such orders existed and they were constantly on the hunt for the least sign of such heresy, being ready for implacable persecution and annihilation. 7 The use of the term the ancients protected the initiates, which was necessary since the Church persecuted heretics. Those persecutions cost approximately 50 million human lives.
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It is strange that scholars may aver that they know everything about what the ancients taught when they know that the hundreds of thousands of manuscripts lodged in the library at Alexandria were destroyed and that Christian fanatics during the fourth and fifth centuries destroyed systematically all older manuscripts they could lay hands on, regarding them as the delusions of the devil. The learned know practically nothing of what the ancients knew. There was scarcely a manuscript left from the time before 400 A.D., and just the little that was buried or chanced to be outside the dominion of the fanatics was saved. 9 Titus Burckhardts book Introduction aux doctrines sotriques de lIslam gives an account of the esoteric basis of Sufism. In this it appears that this basis is taken from the common source of all esoteric teaching, that it has been misrepresented in many respects, that the writer apparently is not familiar with other esoteric literature and so has not discovered from where the Sufis obtained their esoterics. Generally the same can be said of those who have treated of the yoga philosophy. They obviously do not suspect that the original material was once received from the planetary hierarchy and has undergone many metamorphoses since then. 10 The Rosicrucian Order was founded in 1375, in an age when the Catholic Church ruled and persecuted. In this Order, the initiates knew nothing of each other, nothing of higher degrees; only the initiator was known under a cover name. This was the reason why, for instance, Goethe, who was an initiate, did not suspect that Cagliostro was a member of the Order and had attained its highest degree, being a personal disciple of Saint Germain (both were members of the planetary hierarchy). 11 Other secret orders were instituted in the 18th century on Saint Germains initiative to make it possible for people to think freely and in safety from the mental tyranny of the Church. Those exoteric orders all failed their purpose. 12 Researchers who are ignorant of esoterics search in vain for the original impulses, those that emanated from initiates of esoteric orders. This is especially obvious when it comes to the ennobling influence of Christianity. Such an influence is felt only in the 18th century, the age of the great humanists, who were also initiates of the Rosicrucian Order. Before then, mostly barbarism ruled the Church, whose representatives were seldom receptive of nobler influence. 13 The Masonic teaching, which actually belongs in the seventh department, is a distortion of the original esoteric presentation. A reform is necessary and will also be made some time in the next centuries. 1.17 After 1875: Theosophy To rightly appreciate theosophy you must be alive to the fact that it did an enormous amount of pioneering work. What was publicly known when Blavatsky was commissioned with the task of making the esoteric knowledge accessible to Western thinking were the symbolic writings worked out in the various esoteric knowledge orders and the distorted presentation of the knowledge to be found in yoga literature. Add to this the fact that Blavatsky never received any higher education whatever and that the home education she was given in the 1830-s was of the most elementary description. 2 Blavatsky was a causal self, although it was only later that she regained her full capacity. This limitation (in accord with the law of reaping) was the result of mistakes she made as Cagliostro. It took to be a causal self to accomplish the superhuman mission that was given to her. Of course her mode of presenting the teaching cannot be said to meet modern demands of methodical and systematic thinking. But she had a clear knowledge of esoteric facts and ideas. To the extent that she was allowed to communicate such facts, she publicized them, even though in a planless manner.
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Sinnett, Besant, and Leadbeater were given the task of ordering those facts and ideas into a comprehensible system. That work required the highest mental capacity and an innate understanding of esoteric knowledge. That, too, must be called pioneer work of the most difficult kind. In view of those conditions the total result must be called a superhuman achievement, the more so since Besant as well as Leadbeater were largely thrown upon their own independent research to fill out the gaps there were in the system while not having the necessary scientific qualifications for it. Some mistakes they made in that work were of course unavoidable. 4 Causal thinking is no system thinking in the philosophical or scientific sense but rather a seeing of the objective realities searched for. The higher the kind of consciousness acquired by the individual as a second self, the more forbidding this gradual, slow inference thinking appears to him. It is the task of mental thinking to put this viewing into a system in order to apprehend it by concepts. This presupposes, beside the ability to systematize, also the skill of pedagogic formulation. Those were skills that very much distinguished the pioneers Besant and Leadbeater, who consequently were able to lay a solid groundwork for the requisite superstructure. 5 Theosophy is largely only Blavatsky, Besant, and Leadbeater, primarily Blavatsky, since she was more of an amanuensis of 45-self D.K. than an independent author. Besant and Leadbeater worked mainly on their own, in their latter years certainly as causal selves but not always aware of the limit to their own capacity. In his writings, D.K. corrected many of their statements. Especially in the matter of discipleship almost everything they said concerns the life of aspirants and is not valid for accepted disciples. In any case, it is abortive to make their statements any kind of dogmas. The wisest thing is to regard them as working hypotheses. Besides, there is no dogmatism in esoterics, since everything said has a temporary validity and is soon superseded by more exact presentations. Add to this the fact that reality in the three lowest atomic worlds (4749, the worlds of man) is something quite different from higher kinds of reality, and that is the reason why the first self is unable to understand those higher kinds. Anyone who has realized this also understands why Alice A. Bailey, who had the opportunity to work as D.K.s amanuensis for 30 years, could say that in her next incarnation she would willingly give up everything she had been given to know, if esoterics had by then been supplemented with new knowledge and because of that had been given a different presentation. Esoterics affords us a vision of existence, valuable not least because it liberates us from all the philosophical imaginations of ignorance. Esoterics is nothing we should speculate with, however. 6 Both Besant and Leadbeater were strongly influenced by yogic views (picked up from Indians at Adyar), and that is the reason why their presentations of esoterics do not always tally with the exact description of things. They had a tendency not to separate the things in themselves and their genesis, and this made it more difficult for them to present the ideas clearly. 7 The numerous errors in theosophical literature are explained by the fact that these disciples of the planetary hierarchy published several works in succession, at the same time being taught and having their own experiences. That method is untenable, since you cannot write faultlessly on a subject-matter you are studying and therefore have not mastered yet. In consequence, they made errors that had to be corrected, and all too defective knowledge systems reduce confidence in authorities who were too certain they had a true conception of reality. The systems have had to be revised bye the bye. Such things have prejudiced the cause of theosophy in the eyes of scientists and philosophers who expect more of the treatment of a subject and so have been deterred by the sometimes infantile presentation of the knowledge materials. It should be emphasized, however, that the theosophical systems, with all their

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shortcomings, are incomparably superior to all those systems which have been constructed by other people than disciples of the planetary hierarchy. 8 The Theosophical Society was founded in 1875 by disciples of the planetary hierarchy, but proved not to fulfil the expectations nourished by some members of the hierarchy. Its failure was foreseen as early as 1882, and this became apparent in 1895 as the Society split. Nowadays, the Society has no connection with the planetary hierarchy. 9 It is to be deeply regretted that the Theosophical Society never saw that the division of the Society in 1895 automatically cut off the connection with the planetary hierarchy. The fact that some disciples, who were also theosophists, were still in communication with their teachers was falsely understood to mean that the Society was connected as well. 10 It is characteristic of discipleship that such things as the disciple must learn to understand is never pointed out by the teacher. Neither Besant nor Leadbeater realized that the Society was finally disconnected. Whether a reconnection will be possible some time in the future (which seems highly improbable) depends on the attitude of theosophists themselves: whether they have learnt that any division (despite differences of opinion), any expression of intolerance, any gossip about and criticism of members precludes a connection. Theosophists have not understood even that little. There remains much to be learnt by occultists and socalled esotericians of all kinds until they will be as judicious as they think they are. It is not enough to have a theoretical knowledge. We have received the knowledge in order to realize unity. How many are concerned with that aim? 11 Ever since the Rosicrucian Order was instituted in 1375, there have existed false Rosicrucian orders. The black forces have always kept pace with the white ones and have always managed to mislead those not initiated into the orders of the planetary hierarchy. So it will remain. 12 The division of the Theosophical Society into various sects is also a proof of how the black ones are able to mislead those who believed they were on the safe side. 13 Whatever you think of theosophy in the formulation it was given by Blavatsky, Sinnett, Besant, and Leadbeater (all being in contact with the planetary hierarchy), it nevertheless marks the acme of mankinds development in knowledge up till then. Anyone who underrates the importance of theosophy in that respect evidences his own real ignorance of life. Anyone who recognizes the importance of theosophy just pays a small tribute of justice. You could say that theosophy was the first appearance of the planetary hierarchy before the public. The fact that occultists have ignored this is the proof of their unreliability. They have all robbed theosophy and should be grateful to it for the little knowledge they have. What they have in addition is nothing but disorienting fantastry. None of them have been in contact with the planetary hierarchy. 14 The criticism that all manner of occultists have directed at theosophy only evidences their own total incompetence. 15 It is instructive to study two books by Sinnett, The Occult World and Esoteric Buddhism, because all the objections to the new teaching, which he details, are heard even today and after more than one hundred years. It is the same inveterate dogmatism and obduracy. All the experiments he describes are explained away with the same infantile arguments. People have not changed a bit, the same parrotry without any ability to test and judge. For everybody knows that theosophy, etc., is humbug. You neednt take the pains to examine that. Everybody believes and says so. 1.18 Alice A. Bailey and D.K. For his works D.K. had to use a mediator or interpreter, Alice A. Bailey, and even though she was outstanding (unique, according to D.K.), the result was not faultless, as it never can
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be when man is involved. This needs to be emphasized, since the enemies of truth certainly will make the most of the occasion to discredit D.K.s work. Therefore it should be said that the errors are on the whole insignificant and never concern anything essential. Obvious contradictions occurring are probably evidence that the interpreter did not always interpret right. Figures and years appear to have involved particular difficulties. 2 What has greatly reduced the value of D.K.s work, especially where the world view is concerned, is the fact that the interpreter did not have a suitable terminology but consistently used the miserable, often misleading terms that Blavatsky invented and the theosophists traditionally preserved. 3 In the theosophical colony Crotona, California, Alice A. Bailey had come in contact with some theosophists, who boasted that they had been initiated by Leadbeater, which was absurd, as all theosophists should know. ChristosMaitreya is the one initiator, and only he is entitled to accept anyone as a member of the hierarchy. Soon enough she came into acute antagonism with those initiates, also those who were initiates of the Esoteric Section. The conflict apparently resulted in an aversion to Leadbeater, who actually was innocent of the madness. This aversion had the effect that she could not rightly appreciate Leadbeater but reduced his work and contribution. This is the more deplorable as Leadbeater was the foremost esoteric educator, having a special talent for clarifying the basic principles and work out an easily comprehensible system. Then he had the fifth department in his causal envelope. His capacity was expressly recognized by D.K. 4 Alice A. Baileys husband, Foster Bailey, wrote of her: We are all very human, and she was very human, too. No adoration of saints here, apparently is his opinion. Saints exist only in the Christian Church. The emotional stage of the so-called saint merely marks the conclusion of the emotional phase of development. Yes, we have all of us a long way yet to go, and particularly those who think they are near the goal. 5 There is a great risk that the Arcane School, founded by Alice A. Bailey in New York (with many affiliations), will degenerate into slavery to the letter of the writings D.K. dictated to his secretary A.A.B. Yet D.K. himself warned not to regard his dictations as instructions of general applicability. They have their limited utility on account of the many obscurities there are in the terminology A.A.B. had at her disposal when presenting D.K.s ideas.

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INTRODUCTION: ON STUDYING ESOTERICS


1.19 Reading Esoteric Literature The art of reading is connected with the ability to meditate, to think your own thoughts. The majority of readers have not acquired that ability. The recorders correspondence with readers of PS and KR has convinced him that most of them are unable to read. They do not see what it says in the books, and after they have read the books they cannot summarize their contents. They see only what they recognize or what pleases them or agrees with their ideas. Whatever is beyond that, they have not seen, and that is the reason why they learn nothing. Most of them forget what they have read, many as soon as they put the book away, many in a short time afterwards. 2 Educators seem to be more interested in technical modes of reading and fast reading. But such methods are totally ineffective if applied to esoteric literature. When reading this kind of literature you must meditate, read between the lines. The works of Laurency consist of aphorisms joined together into chapters. Every sentence has a meaning and is of significance for what comes after it and for the understanding of the whole. Almost every word may have its particular function in the total context. Thus there is much more in what is said than readers generally discover. Most readers read too fast, being accustomed to reading literature that never requires reflection. Those who read Laurency in that manner could as well leave him unread. 3 In order to have real use of the esoteric knowledge you must work at it, study it until you master it. You do not do so merely by reading the books through. You must be able to combine all the facts that belong together, widely spread throughout the volumes in various contexts, so that it all is turned into a living whole. Otherwise you will misinterpret most of it. 4 If you read esoteric literature from the background of an exoteric system of thought you have already accepted, then you must have special qualifications to assimilate the esoteric knowledge with its new terms of realities previously unknown to you. 5 To those who have been initiates in previous incarnations (a small portion of mankind), the content is immediately obvious. To the others, it is still esoteric (inaccessible).
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1.20 Advice to Esoteric Students It must be strongly emphasized that everything in the matter of speculation can just lead to misunderstanding, often irremediable misunderstanding. The hermetic tenet, as above, so below; as below, so above, thus the principle of universal analogy, is certainly correct in a general sense, but we can never determine its validity in the individual case. Those who cannot content themselves with a careful recording work but must speculate should keep to the innumerable speculative idiologies in theology, philosophy, yoga, and all manner of occultism. Man is not in a position to solve the esoteric knowledge problems on his own. Only those in the fifth kingdom are able to do so, and then often only by the aid of those in still higher kingdoms. 2 Whenever we speculate, believe we are able to draw conclusions on the basis of overwhelming probability, we make a mistake. That is a kind of error, which even causal selves have made when judging things in the worlds of the second and third selves. The modern disciple (being wise after such mistakes in past times) has learnt never to speculate, never to assume anything, never to believe. He may certainly enjoy himself by analysing hypotheses, but these always remain uncertain, not to say erroneous, hypotheses, and they are never assumptions. There are an immense number of ideas which appear possible though they
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have no basis in reality. Such are the ideas that theologians, philosophers, and scientists are prepared to accept when they are presented in a literary form that is emphatic and dazzling. 1.21 Mistakes Made by Beginners It was very wise of Pythagoras to prohibit disciples even from asking questions during the first two years of study. Experience confirms that many too intelligent people are too quickly finished with a so radically revolutionary view, which involves passing out of the world of illusion and entering into the world of reality. 2 It is a very common mistake to try at once to fit esoteric facts and ideas into current views, ruling world views and life views. However, these have nothing in common with the knowledge of reality, but they are as erroneous as to turn the conception of reality into mere illusion. There is only one correct conception, and that is not in mankinds possession. As it is now, everybody has his own opinion, which thus must be more or less erroneous, the less so the more it approximates the only one that is true and incontrovertibly valid for all. 3 Instead, the neophyte should rethink everything from scratch with completely new bases and in so doing switch off everything he has learnt before. Otherwise the result will be just one more abortive occult system to be added to the many already existing. 4 Many years of esoteric study are required in order to attain the requisite level of knowledge, the basis of further study and enhanced power of perception. It also takes many years before all the new things that have sunk down into the subconscious have been worked up and vibrations from the esoteric reality concepts have been able to affect the superconscious, so that a contact with the world of Platonic ideas may be reached. For without such a contact esoteric study cannot result in true understanding, at best only comprehension. The many abortive occult sects are as many hard-earned experiences and proofs of that truth. They have led millions astray.
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1.22 Make No Propaganda for Esoterics! Esoterics is not intended for the great majority (the public), not for those who get their information from daily and weekly papers. It is totally abortive to make propaganda for a knowledge that remains incomprehensible to those who have not been initiates in any esoteric knowledge order for the last fifty thousand years. Knowledge is remembrance. Learning can be anything, theology, philosophy, science, occultism, etc. True understanding of the human worlds, the causal world included, can only be possessed by former initiates. Anyone who, when hearing about rebirth and the law of sowing and reaping, does not at once see the truth of these ideas should not concern himself with esoterics. It is no matter of belief, no object of speculation. It is a system of facts we have received from our elder brothers in the fifth natural kingdom. Esoterics asserts firmly that no individual in the fourth natural kingdom is able to ascertain those facts. Others may then say what they like. It is possible for man to convince himself that the system is reliable, since it explains existence and thousands of otherwise inexplicable things in the simplest possible manner. The system, once mastered, moreover affords the possibility to foresee much of future events.
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1.23 Knowledge Entails Responsibility Mankind has not yet come of age but is still largely irresponsible. It is true that the knowledge is available, but it has become distorted and those who have examined it as a theory have seldom applied it in practice. The insight that we are responsible is gained only at the higher emotional stage. Many talk about the law of sowing and reaping but do not know what they sow and have hardly any idea of what is meant by responsibility. It should not be
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expected that the esoteric knowledge, even if it is accepted as a theory, will have as great an effect at the stage of civilization as at higher stages. The majority of students are content to have the problems of existence solved for them and then go on living without much thought, as though everything will be all right without further ado. It will straighten itself out if you take it as it comes, is the motto of carelessness. They do not realize that omission is a serious mistake. Mankind has not received the knowledge in order not to apply it. 2 Knowledge entails responsibility. Responsibility is exacted in subsequent incarnations. Nothing is given for nothing, for everything must be paid for. Whatever the individual has received is a talent to be put to good account and bequeath to others. The price you must pay for becoming wise is the work you do to reach wisdom and to help others. These truths cannot be too clearly inculcated.

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INTRODUCTION: ON THE HYLOZOIC WORLD VIEW


1.24 The Cosmos Undifferentiated primordial matter is unlimited space. In this primordial matter its omnipotent primordial force, dynamis, generates points of force, objectivations of dynamis. These points of force are the so-called primordial atoms. Primordial matter contains the inexhaustible store of primordial atoms. Another name of primordial atoms is monads. 2 Primordial atoms appear to be voids in primordial matter. How immensely small these voids are is best seen from the fact that the physical atom contains billions of primordial atoms. The highest cosmic selves are able to ascertain that. They can moreover ascertain that primordial atoms (monads) possess rotatory motion from the beginning and lack consciousness but that consciousness must be potential since it can be roused to life. The primordial atom is the least possible part of primordial matter and the least possible firm point for an individual consciousness. 3 It is in the cosmos that the primordial atoms potential qualities are actualized. Our cosmos is a globe in primordial matter. In primordial matter there is an unlimited number of such globes. The cosmos is composed of primordial atoms, which are the sole content of the cosmos. The cosmos is built in such a manner that primordial atoms form a continuous series of ever more composed kinds of atoms, ever coarser particles. The same process can be described so: the voids of primordial atoms are composed to form ever larger voids in primordial matter. 4 Through the supply of primordial atoms the cosmic globe swells until the requisite size has been reached. The cosmos appears to be a void, a bubble in primordial matter, precisely because its sole content is primordial atoms. The cosmos is so packed with primordial atoms that there is not space for one more primordial atom. If it were not so, the cosmic globe would collapse under the enormous pressure of primordial matter. 5 The cosmos consists of a series of 49 interpenetrating material worlds. These worlds are called atomic worlds, since each world is composed of its own kind of atoms. The worlds are called higher and lower. Uncompounded primordial atoms make up the highest world (world 1). The atomic kind of each lower world is composed of more primordial atoms than that of the next higher world or, expressed differently, has a greater primordial atomic density than the next higher atomic kind. The physical world is the lowest, having the coarsest kind of matter. Higher worlds exist in all lower worlds. In the physical world thus exists the whole series of atomic worlds. In spatial respect the 49 atomic worlds make up one single world; the physical world, if you like. 6 The worlds are built out from above, from the highest world. Primordial atoms are involved to form atoms of an ever coarser kind with each lower world. All the pertaining processes of involvation are denoted by the common term involution. 7 Due to differences of primordial atomic density each world has its own kind of space (dimension), time (continuous existence, duration), atomic matter and aggregates composed of it, motion (force, energy, vibration, will), and consciousness. Beyond space and time is thus primordial matter. 8 The conception of space and time thus is totally different in the different worlds and is of less importance with each higher world. The concept of time disappears as the perception of eternal present increases. With each higher dimension the worlds appear to shrink until in the 49th dimension (world 1) the whole cosmos is like one single point with which the monadprimordial atom can identify itself.
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From the description of the composition of matter it is seen that all higher atomic kinds enter into all lower kinds of matter. As for the consciousness aspect this means that all higher kinds of consciousness potentially enter into all lower kinds. What separates the 49 atomic kinds from each other is the number of primordial atoms in each atom, a number that increases with each lower atomic kind. 10 All the possibilities of qualities and abilities that are actualized in the cosmic processes of manifestation are potential in the very primordial matter. The question whether the same qualities are developed in all the innumerable cosmoses in primordial matter cannot be answered. We can know nothing about that, since each cosmos is a reality isolated from all the others. Our cosmos is a perfect organization. 1.25 The Three Aspects of Existence With respect to the theory of knowledge everything is above all what it appears to be but in addition always something quite different and immensely more. 2 The trinity of existence is made up of three equivalent aspects: matter, motion, and consciousness. None of these three can exist without the two others. All matter is in motion. 3 All matter has consciousness. Every molecular and atomic kind has its peculiar kind of consciousness. Consciousness is either potential (not roused) or actualized (roused). Actualized consciousness is passive (inactive) or active. 4 The basis of the ultimate unity of everything is matter, which is one, primordial matter; consciousness, which is one, the cosmic total consciousness; force, which is one, the dynamic energy of primordial matter. These three are indissolubly and inseparably united without confusion or conversion. 5 There is only one matter: primordial matter. 6 There is only one force: dynamis. 7 There is only one consciousness: the cosmic total consciousness. 8 Everything is a unity. 9 The three immediately given ones explain themselves by their modes of being and cannot be further explained, just be ascertained by everybody. 10 It is a seemingly ineradicable view that we do not know what the three aspects of reality actually are. We certainly do. They manifest themselves in 49 different ways in the 49 different atomic worlds and they are equally real in them all. Of course a man cannot know how they manifest themselves in the superhuman worlds. But we know how they manifest themselves in the three lowest atomic worlds (4749), the worlds of man, and it is from this fact that we must start in our position to the aspects. Otherwise we end up in a conceptual chaos, which the fate of philosophy clarifies to us. 11 The matter aspect and the energy aspect are the two original ones, issuing from the primordial matter and dynamis of primordial manifestation. The consciousness aspect is a product of manifestation. Dynamis produces in primordial matter primordial atoms, which in manifestational matter (the cosmos) acquire consciousness and, as the final product of evolution, cosmic omniscience with the ability to use dynamis in manifestational matter (cosmic omnipotence). Probably it cannot be more exactly formulated for mental consciousness. 12 Light is matter and sound is energy (motion), two esoteric basic facts. Since light is matter, it can be attracted by objects and deviate from the otherwise straight line. So simple is the explanation of the Einstein phenomenon. 13 Matter, energy, and consciousness are three inseparable aspects of the same reality and exist in countless degrees. Speaking about matter we emphasize the matter aspect, and speaking about energy we emphasize the motion aspect. But everything is a unity of all the
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three aspects. There exists nothing else. Light (matter) and sound (energy) appear to be different things, since they are perceived in different ways. The lowest degree of consciousness (in the mineral kingdom) is beyond human conception, and so language has no term by which to denote it. But all matter has consciousness, although in countless degrees or, if you like, of countless kinds. 14 Matter is always the basis of consciousness and necessary as a medium for dynamis. This indicates the importance of matter but also its subordination under the two other aspects of reality. The Western view of reality starts from the matter aspect. In so doing, it is probably inevitable and understandable that this view overrates matter. For matter is, in contrast to consciousness, objectively perceptible and has therefore become the material of natural research. But matter is useless as a sole basis for the explanation of existence. The importance of the two other aspects grows ever greater for anyone who wants to acquire a satisfactory world view and life view. 15 Matter is the vehicle of consciousness. When consciousness has so developed that it can function rationally, then consciousness and not matter will decide. Consciousness can assimilate the energies of life and thereby control matter. That is magic. The individuals of the fifth natural kingdom demonstrate that this is possible and how it is possible. But it requires that the individual knows what he is doing and is conscious of his responsibility for everything and everyone. The power of the matter aspect is abolished when the individual has become a causal self and can apply the Law rightly. Then the consciousness aspect seizes power. It is consciousness that develops the brain from the start; it is not the brain that develops consciousness. The brain is an instrument and functions as a receiver and transmitter. 16 The study of the matter aspect is part of the world view, the study of the consciousness aspect is part of the life view, and the study of the motion aspect is part of the world view as well as of the life view. 17 Westerners start in their world view from the matter aspect of existence, the aspect immediately given, and from the disciplines of physics, chemistry, geology, astronomy, and biology. Anyone who wants to arouse understanding of esoterics in the most simple manner therefore starts from the material forms of existence and presents the two other aspects, the motion aspect and consciousness aspect, in connection with the matter aspect. This also affords esoterics that scientific character which Westerners miss in the systems that start from the consciousness aspect. 1.26 Manifestation What has of old been called creation is not one single act of creation but a continuous process, which in esoterics is called the great process of manifestation. 2 The whole cosmos makes up one single continuous process of manifestation in which all monads participate with their consciousness expressions, unconsciously or consciously, involuntarily or voluntarily. The higher the world and kingdom the monad has attained, the higher the kind of consciousness it has acquired, the more the monad contributes to the process of manifestation. 3 The whole cosmos is in respect of consciousness a gigantic process of development, in which every monad acquires an ever greater share in the cosmic total consciousness until it has reached the goal: cosmic omniscience and omnipotence. 4 The great process of manifestation is divided into the process of involvation and evolvation, the process of involution, and the process of evolution. Involvation is the term of the monads composition to form atoms of different kinds and the atoms composition to
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form molecules of various kinds. Evolvation denotes the corresponding process of dissolution. 5 After being introduced into the cosmos from chaos, the monads go through the countless involvations in the current of atomic circulation (the basic cause of the development and existence of material forms and the basic cause even of motion) during thousands of eons. Thereupon the monads go through the process of involution, finally to embark on their process of evolution in the mineral kingdom. 6 The monads acquire collective consciousness in the process of involution and individual self-consciousness in ever higher worlds in the process of evolution. 7 The process of involution implies for the monads that they automatically acquire passive consciousness. The process of evolution implies for the monads that they activate their consciousness themselves. 8 Involution starts with primordial manifestation (non-involved monads), atomic world 1, and is divided into 48 ever lower worlds of ever more composed atoms. The physical world is world 49, the lowest world. 9 Evolution starts in the physical world and is divided into twelve natural kingdoms of which the mineral kingdom is the lowest or first kingdom and the twelfth is the highest kingdom. The six lower natural kingdoms exist within the solar systems and in the seven lowest atomic kinds (4349). The six higher natural kingdoms exist in the cosmos outside the solar systems, are therefore called cosmic kingdoms and comprise: the seventh kingdom atomic worlds 3642, the eighth kingdom worlds 2935, the ninth kingdom worlds 2228, the tenth 1521, the eleventh 814, and the twelfth natural kingdom atomic worlds 17. From the fifth natural kingdom, evolution is also called expansion. 10 It is seen from this how the mathematical terminology simplifies enormously the description of the cosmos with its worlds and kingdoms and affords an unsurpassable exactness.
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149 4349 4649


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cosmic atomic worlds atomic worlds of the solar system atomic worlds of the planets

The higher the world, the deeper the insight into and the larger the overview of the countless processes of manifestation entering into the four fundamental processes (those of involvationevolvation, involution, evolution, and expansion). In the four lowest natural kingdoms, there are also the continuous processes of involvation into a temporary life-form and evolvation from it (cycles of rebirth). The matter aspect dominates in the processes of involvationevolvation and involution; the consciousness aspect, in the process of evolution; and the motion, energy or will aspect, in the process of expansion. 1.27 The Matter of Manifestation In the cosmic process of involvation, primordial atoms (atomic kind 1) are successively involved to form 48 ever more composed atomic kinds (atomic kinds 249). In the subsequent processes of involvation and evolvation, four different kinds of manifestational matter are obtained: primary, secondary, tertiary, and quaternary matter. 2 The atoms of primary matter have rotatory motion and potential, not yet actualized consciousness. This rotatory motion makes it possible for primordial atoms to be composed into atoms and molecules of ever lower kinds. 3 Secondary and tertiary matter has rotatory cyclic spiral motion and actualized (roused) consciousness. In secondary matter (involutionary or elemental matter) this consciousness is
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just passive, that is: easily activated by vibrations coming from without but incapable of selfactivity. In tertiary matter (triad matter), there is incipient self-active consciousness, incipient will. 4 The cyclic spiral motion of secondary and tertiary matter enables atoms and molecules to be held together in material aggregates, to make up material forms. 5 Quaternary matter is ready at last for the final process of evolution and expansion, which presupposes the faculty of self-activity, the ability to self-acquire ever higher kinds of consciousness. 6 In the fourth process of involvation, quaternary or evolutionary monads belonging to the human parallel evolution are involved into a chain of three triads. 7 The two material compositions, primary and secondary matter, making up all the 49 atomic worlds, form the basis of the processes of evolution and expansion, the expansion of evolutionary monads. All those processes take up thousands of eons. Even those members of the planetary hierarchy who occupy themselves with the calculation of these periods are taken aback at their enormity. 1.28 The Solar System The solar systems are formed from the seven lowest cosmic atomic worlds (4349) and the planets from the four lowest worlds (4649). All higher atomic worlds penetrate all lower worlds. 2 In solar systems and planets, atomic kinds 4349 make up the original material of 42 molecular kinds (states of aggregation), 6 in each atomic world. The figures put after those of the atomic kinds denote molecular kinds. 3 The cosmos is the 49 atomic worlds. The solar system is the 42 molecular kinds. 4 In all the worlds of the solar system there is involvatory (primary) matter, involutionary (secondary and tertiary) matter, and evolutionary (quaternary) matter (evolutionary monads in permanent atoms and triads). 5 Every world represents one of seven different main kinds of energy. These seven are further differentiated into the various molecular kinds in worlds 4349. We have not yet received any knowledge of the energies of the 42 ever higher cosmic worlds, energies which always make themselves felt in one way or other in the seven atomic worlds of the solar system. Those energies must be mastered successively, according as the individual acquires consciousness of ever higher kinds and in so doing becomes an ever more efficient co-worker in more and more processes of manifestation. 6 Our solar system is a system of the second degree, a rebirth of an earlier system of the first degree. 7 The theosophical presentation was mostly a description of the genesis and functions of our solar system. In actual fact it depicted a rebirth of a previous system. In order to understand such a second degree system, however, you must have a description also of a first degree system, since the individuals developing in our system have undergone the processes of the first system. 8 Such a description shows in detail how the worlds of man (4749) have been formed and how the monads have developed through the four lowest natural kingdoms. It affords understanding of how seed- and egg-forming originated, which in our system has enabled the organic growth of plants and animals from those seeds and eggs. It explains everything already automatized and much of natures finality, a problem philosophers have vainly pondered on. Was the first hen a hen, or was she an egg? In this solar system she was already an egg. In the seed lies the potential for growth. It took a solar system to produce
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seeds, produce cells with all their potentials for growth so that the process could become automatic. 1.29 Involution Apart from primary matter all matter has consciousness. The atoms of secondary matter have only passive consciousness, which they acquire in the process of involution. Passive consciousness is activated by external vibrations, which are made up of active matter (atoms, molecules) with active consciousness and energy, affecting lower kinds of matter. If such a lower kind of matter is exclusively primary matter (rotatory matter without passive consciousness), only a matter and energy effect is obtained. If it is secondary matter (involutionary matter, robot matter with passive consciousness), then there is beside a matter effect also a consciousness and an energy effect. 2 Involutionary monads live a subjective life of endless bliss but lack the ability to distinguish between outer and inner, lack the faculty of self-activity, lack the faculty of selfconsciousness. 3 It is in secondary matter that all kinds of material forms arise; and in tertiary matter, robots of countless kinds. All evolutionary kingdoms possess active consciousness, all produce live material forms. Because even the faintest expression of consciousness has its effect in elemental matter. 4 The more often atoms have undergone involutionary processes of countless kinds, the more easily they can function as perfect robots under the influence of active consciousness, assume any form whatever and act as independent beings. Elementals are of course not responsible for their doings; the responsibility falls on the evolutionary beings that formed them. Physical etheric, emotional, and mental elementals are distinguished. Many call the mental ones thought-forms. Their life-time is dependent on the intensity of the power that formed them. The majority has a life-time of a minute or so (the product of normal man); but there are those which have subsisted for millions of years. 5 There is much in the passive consciousness of involutionary matter of which we know nothing or cannot understand without the requisite facts from the planetary hierarchy, facts that have not as yet been publicized. So much may be said, however, that the consciousness mentioned holds the explanation of the law of sowing and reaping, its mechanical and automatical work, and its infallibility.
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1.30 Evolution Involution implies the involvation of the monads to the lowest solar systemic world; evolution, their return to the highest cosmic world. They thereby acquire in the lowest world full, active self-consciousness, and later omniscience and omnipotence in ever higher worlds. Evolution thus consists in a series of ever higher natural kingdoms, ever higher stages of development. Every monad is found somewhere on this enormous scale of development; where it is found depends on its age: the moment of its introduction into the cosmos from primordial matter, and its transition from a lower to a higher natural kingdom. 2 Evolution is divided into five natural kingdoms and seven divine kingdoms. The planetary worlds contain the natural kingdoms, the solar systemic worlds (4349) the lowest divine kingdom, and the cosmic worlds (142) the remaining six. 3 The process of evolution in the solar system is for the monadthe self to acquire consciousness in all kinds of matter from the mineral kingdom to the manifestal kingdom. The self concludes evolution in the proper sense when it leaves the human kingdom and enters into the essential kingdom. Then begins expansion, which is the continuation of evolution in the
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superhuman kingdoms. There the self is to acquire a share in the collective consciousness of ever higher kingdoms, identify its self-consciousness with atomic consciousness of ever higher kinds. This is done according to the law of self-realization through methodical and systematical consciousness activity and the ability to assimilate cosmic energy as well as the ever greater energy of dynamis in ever higher atomic kinds. Consciousness is acquired by participation in processes of manifestation of countless kinds, by fulfilling a function, by being an instrument for the selves in higher kingdoms, by serving life. 4 Mankind, having up to now explored about one millionth part of reality, has in the physical world the possibility of exploring about one per cent of the whole of existence. The monad in the fifth natural kingdom can be conscious of about 10 per cent, as a divinity in the lowest, or first, divine kingdom about 14 per cent, in the second divine kingdom 28, in the third 42, in the fourth 56, in the fifth 70, in the sixth 85, and in the highest or seventh divine kingdom 100 per cent. All knowledge of existence is authoritative through the whole series of monads in ever higher worlds, until the individual will be able to acquire the necessary firsthand knowledge by his own experience. 5 Before the monad has attained the highest divine kingdom, it distinguishes between god immanent and god transcendent. Immanent divinity is always conscious of its unity with all life. The superconscious is part of transcendent divinity. 6 When the monad has gone through the involution and evolution of the process of manifestation, acquired and discarded its envelope in world upon world and finally in the highest cosmic world has liberated itself from involvation into matter, it will be conscious of itself as a monad. Until then it will identify itself with some one of the envelopes it has acquired and activated. 7 When a sufficient number of monads have succeeded in working their way from the lowest natural kingdom up to the highest divine kingdom, this collective being is able to leave its cosmic globe in order to begin to build out a cosmic globe of its own in primordial matter, the material being primordial atoms taken from the inexhaustible store of primordial matter. 1.31 The Monad and Its Envelopes The cosmos is made up of monads (primordial atoms) and envelopes of monads. It is these envelopes that make the consciousness development of the monads possible. 2 All life has a form, from atoms, molecules, aggregates, to planets, solar systems, and cosmic worlds. These forms are subject to the law of transformation, are continually changing, dissolving, and re-forming. The monads (primordial atoms) make up (as viewed from the physical) an ascending series of ever higher forms of life, in which lower ones enter into and make up envelopes for higher ones. The entire cosmos constitutes a series of increasingly refined forms of life, serving gradually to furnish the monad consciousness with the organ it needs for its continuous development. 3 The monads are the only indestructible things in the universe. There is no death, just new forms for the monad consciousness. When the form has fulfilled its temporary purpose for the consciousness development of the monad, it is dissolved. 4 The different kinds of monad envelopes correspond to different kinds of consciousness (and energy). 5 The higher kind of matter making up the material form, the higher kind of consciousness and the more efficient kind of energy are possible in it. 6 The higher kind of matter and consciousness corresponding to it, the higher kind of material envelope for the monad. 7 It is an all-pervading principle in evolution that the monad must learn to master all its envelopes with their matters and energies, so that they serve as perfectly automatized robots.
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Thereby the individual has self-acquired the qualities and abilities that are possible in these kinds of matter. 8 The monad automatizes its envelopes by gradually exchanging molecules of lower kinds for molecules of higher kinds, so that the envelope finally contains only atoms. All this is done in an automatic consciousness process on ever higher developmental levels. The higher molecular kinds there are in the envelopes, the more the monad dominates these envelopes with the corresponding consciousness and energy. 9 The material envelopes of evolutionary monads consist of involutionary matter, robot matter. 10 With his physical, emotional, and mental consciousness expressions in emotional and mental matters man shapes living beings in those worlds, beings charged with the material energy that shaped them. The vibrations emitted by those robots fill up the emotional and mental worlds and are as many transmitting stations. 1.32 Consciousness Consciousness is one. The whole cosmos makes up one total consciousness in which every monad has a share after its potential consciousness has been roused to life in the process of involution. Subsequently, the monad can never lose this share, even though it can become unconscious (sleeping) for a short or long time when the activity of manifestation has ceased. As soon as life activity starts again, however, the monad is immediately awake. 2 All consciousness is primordial atomic consciousness, the primordial atoms potential universal consciousness, actualized in the process of involution. 3 The life eternal is the cosmic total consciousness, alive through the action of dynamis in every primordial atom. It is the condition of consciousness and the power that makes existence a gigantic evolution, although during immense spaces of time. 4 The universal consciousness is, as it were, a sum total of the consciousness of all monads, like the ocean is the union of all water-drops. All consciousness thus by nature is both collective and individual, although the normal individual cannot grasp this, his resources being enormously limited. 5 The collective consciousness is the primary one. His individual self-consciousness the individual must acquire himself in the processes of evolution and expansion ever since the mineral kingdom, which is possible thanks to his share in the collective consciousness. 6 The individual consciousness is, strictly speaking, a concentration and at the same time a limitation of the collective consciousness. It is necessary, however, to the acquisition of the faculty of self-initiated consciousness activity without which the individual would be a mechanical robot. Isolated individual consciousness has its disadvantages, to which fact the actions of human beings bear witness every day. This evil is inevitable and fortunately transient, as the individual capacity is put at the service of life when the will to unity has been acquired. 7 Consciousness is by nature subjective but also directly and immediately objective: determined by material reality. 8 The cosmic total consciousness expresses itself in different modes in the different atomic kinds and in the different molecular kinds, depending on their different primordial atomic density. 9 The conception of reality is different in the different worlds depending on differences of material density resulting in different dimension, duration, material composition, motion, and consciousness. 10 There are as many different kinds of consciousness as there are kinds of matter. Each world has its own total consciousness, just as each monad envelope has its own. Each next
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higher world presents, as compared with each next lower world, an enormous increase, intensively as well as extensively, in respect of energy and consciousness. In each world the monad consciousness apprehends reality totally differently. This is what was originally meant by the saying that all apprehension of reality is maya, or illusion, since there is no common apprehension that is universally valid until in the highest cosmic world. 11 In the cosmic total consciousness there is no past time either in the cosmos or in the 49 cosmic atomic worlds. The corresponding is true of the 49 different kinds of atomic consciousness which preserve the memory of all that has happened within its cosmic world. 12 The cosmic original memory is the memory of the ultimate selves (the highest cosmic selves) ever since the consciousness of those primordial atoms was once actualized. The cosmic original memory is common to and shared by all who have acquired the highest kind of cosmic atomic consciousness. Just as individual self-consciousness must acquire all higher kinds of consciousness itself, so the memories of those higher kinds of consciousness become accessible only when the higher kinds of consciousness have been acquired. 13 All envelope consciousnesses are simultaneously memories of what the envelopes have experienced. That is true also of the envelopes of the planet, the different worlds in the planet. All events within those envelopes with their content of atoms and their experiences have been recorded. And the highest envelope of the planet contains the memory of all events in all the lower worlds of the planet ever since the planet came into being. The highest envelope of the solar system contains the memory of all events within the seven atomic worlds of the solar system. 14 Also the events of dissolved solar systems are preserved in cosmic world memories. All events within the cosmos exist in the highest cosmic world memory. When the cosmos dissolves, its memory is preserved in the primordial atoms that have attained the highest world and thereby the memory there is in the cosmic total consciousness. 15 Every world, every planet, solar system, etc., thus has its own collective consciousness, and makes up a unitary collective being having one monad as its supreme dominant. The higher the kingdom attained by the monad, the greater its share in the cosmic total consciousness. When the monad has acquired planetary consciousness it is a planetary being. When, finally, it has actualized its potential universal consciousness, it has become an individual unit in cosmic omniscience and omnipotence. Until then, it will have been the furthest developed monad in that increasingly larger material envelope which it has been able to regard as its own envelope. In each world it robes itself in an envelope of the matter of that world, this envelope becoming increasingly more extended. 16 The monad is indestructible individual consciousness which, being originally potential (unconscious), is roused to active consciousness in the lowest natural kingdom of the lowest world (the physical mineral kingdom) and gradually acquires consciousness in ever higher worlds. Only the coarsest matter offers sufficient resistance for the subjective monad consciousness to learn to discriminate between the opposites of inner (subjective) and outer (objective) reality, and to acquire active consciousness, which is the prerequisite of selfconsciousness in all kinds of reality. After that, the monad is able by self-activity to acquire the requisite qualities and abilities in ever higher natural kingdoms in ever higher worlds. 17 Consciousness in a lower kind of matter and world does not entail consciousness in or of a higher world, which thus appears to be non-existent. All that is superior to the monad is part of its superconscious. The whole past of the monad is part of its subconscious, in new incarnations only indirectly accessible as remembrance anew in connection with experiences of similar kinds. 18 For the monad, evolution does not mean only self-acquisition of ever higher kinds of consciousness, but also liberation from identification with lower kinds, which always appear

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to be the only knowable and certain ones, since they are the only ones experienced and known up to then. 19 Just as higher matter penetrates lower matter, so higher consciousness apprehends all lower kinds of consciousness. 1.33 The Self The self is the consciousness of the primordial atom, the monad. All other consciousness is of the envelopes. 2 By the term monad is meant the individuals matter aspect; by the term self, the individuals consciousness aspect. 3 The self is self-consciousness, always identified with some one of its envelopes or, after essentialization, with a collective consciousness. When the monad in the highest world has liberated itself from involvation into matter, its identification with any envelope thereby ceases. 4 The self cannot apprehend consciousness in a higher matter than it has itself activated. A lower consciousness cannot apprehend a higher; a higher contains also a lower. 5 The selfs understanding of reality is dependent on consciousness in the monads envelopes and the ability of activity of that consciousness. That is an axiom. 6 We cannot have any true proof of the self as a monad. We have been given to know that the self is psychologically the very attention and that attention is the sign of the presence of the monad in some one of its envelopes. When we experience our feelings, then the self is in the emotional envelope, and when we think purely mentally, the self is in the mental envelope or, expressed more correctly: the monad in the triad has its attention directed to what is happening in the emotional or mental envelope. We activate consciousness in our envelopes and in their different molecular kinds by directing our attention (living in) ever higher kinds of consciousness. If we direct our attention towards lower kinds, then we live in this lower and strengthen the power of this lower consciousness to attract attention. 7 In Laurencys writings all individuals from the highest cosmic 1-self to the 46-self, causal self, mental self, emotional self, physical self have been denoted by the term self. 8 In international nomenclature it is probably better to use the term monad instead of self, thus: physical monad, emotional monad, mental monad, causal monad, etc.
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1.34 The Motion Aspect In the motion aspect dynamis, material energy, and will are distinguished. Dynamis is the inexhaustible, dynamic energy of primordial matter, the origin of all motion, the total energy of the universe, the source of all power; eternally active, unconscious. Dynamis is a blind force whose omnipotence appears in its power to produce primordial atoms in absolute dense and homogenous primordial matter and to afford these primordial atoms the faculty of rotation. 2 Because of the cosmic motion all higher kinds of matter (atomic kinds, molecular kinds) are energy in relation to all lower kinds of matter. The cosmic motion is made up of currents of primary primordial atoms circulating through atoms of all kinds from the highest to the lowest and from the lowest to the highest. These primordial atomic currents issue from the highest cosmic world and have dynamis as their propulsive force. 3 Will is the ability of active consciousness to make dynamis act through consciousness. The higher the kind of consciousness, the greater the efficacy. 4 Energy is the very condition of any kind of activity. Energy in the higher atomic kinds forms the lower atomic kinds, makes the composition of matter possible and is the cause of the subsistence and continuous change of material forms. All development depends on the
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expedient assimilation of the energies of existence. Misdirected energies are the causes of all kinds of failures, all kinds of disease. Of those energies we know very little, and the same is true of our ability to use them in the right way. 5 Esoterics gives us knowledge of the fundamental energies with its teaching of the 49 atomic kinds with their energy aspect. Hitherto all too great emphasis has been laid on matter and consciousness; attention has not been called to the fact that consciousness as well as matter also has an energy aspect. Esoterics asserts that the knowledge of the energies is the essential one and that without this insight all knowledge is sterile. The knowledge of the energy aspect of existence is the most important and the most neglected one. 6 Astrology is based on a very simple fact: that all bodies (material globes, etc.) radiate energy received from the cosmic atomic circulation. There is a constant exchange of energies between the solar systems. Every solar system is related to certain others, and the cyclic reception of energies is intended to facilitate the ongoing process of manifestation affecting all atoms and material aggregates (thus also human material envelopes) within the solar system. The fact that also the consciousness aspect is concerned in this is understood by those who have realized the trinity of existence, which also implies that every planet forms a collective being and is a being. 1.35 Time There has been an endless speculation on time. Time is objective as a measurer of motion, events and processes of all kinds. Physical time is determined by the rotation of the earth in relation to the surrounding stellar world and its revolution round the sun. Our day and night together make up a rotatory revolution and our year is a solar revolution. 2 Many people have thought that time is subjective. That opinion is a typical product of speculation, which is due to the confusion of objective time and subjective perception of time. The perception of time is, just as any perception, objective when objectively determined by external, material reality. That is possible for man only in the physical world, since that is the only world in which he has objective consciousness. In the emotional and mental worlds the normal individual is quite unable to perceive objective time, quite unable to measure motion and change. This fact has been misunderstood to imply that those worlds do not exist objectively. Even in the physical world you can fail to notice the flight of time, if your attention is somewhere else than in the physical. Amicitia horam vincit, friendship conquers time, said the ancient Romans. Among boon companions you do not notice the flight of time. And the night of anguish is an eternity. In our experience there is something that makes us understand the expression condensed eternity. 3 The fact that individuals in ever higher worlds are ever less dependent on time and space does not imply that time and space lack objective existence. Planets, solar systems, galaxies are proofs that space with all its higher worlds exists, and the processes of manifestation are proofs that time exists. 4 The concept of time belongs to the motion aspect and is absent in the consciousness aspect. To consciousness there is no time but everything is an eternal present. It is motion that gives the conception of past, present, and future. In the consciousness aspect past and future meet in the present. This, too, is part of the basic concepts of esoterics, of course incomprehensible to mans inherited reason. 5 Time has no dimension. Einsteins space-time as a fourth dimension is an imaginary construction that has no counterpart in reality. 6 Rhythm in existence, or the law of periodicity, concerns all three aspects. It evinces countless different durations from fractions of a second to solar systemic periods (eons) of more than four billion years. The law of periodicity has been all too much neglected in the
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West but it explains phenomena of many different kinds. Rhythm is a law that science, also medical science, has every reason to study very closely, for it is of the greatest importance to hygiene, not least mental and emotional hygiene. 1.36 The Meaning and Goal of Life The meaning of life is the consciousness development of the monads in the consciousness of ever higher material kinds of ever higher natural kingdoms. The goal of life is the omniscience and omnipotence of all monads in the whole cosmos. 2 The monad develops through learning from its own experiences and reaping what it has sown in previous incarnations. Everything good and evil that the individual meets with is his own doing. Nothing can befall him that he has not himself merited. Injustice in any respect whatsoever is absolutely precluded. The saying life is unjust is a manner of speech of the ignorant of life and envious. 3 In monads of repulsive basic tendency, development can take a wrong course, which appears already in parasitism of plants and in predacity of animals. In the lower kingdoms the monads by and large counteract development, disarranging the order of things, everything on their own responsibility. Unconscious and, to a still higher degree, conscious encroachment upon the monads inalienable, inviolable, divine freedom, limited by the equal right of all living beings, results in the struggle for existence and the cruelty of life. 4 The fault is not with life that the individual at lower stages of development in his almost total ignorance of life makes mistakes about almost every one of the laws of nature and life. 5 According to the fundamental axiom of esoterics, there are laws in everything and everything is expressive of law. Anyone who possesses knowledge of all laws in all worlds is omniscient. Omnipotence and freedom are possible only through absolutely faultless application of all the laws. 6 Everything is divine for everything has been formed by the highest beings in order to enable the monads to acquire ever higher kinds of consciousness. The monads are potentially divine and will some time be actually divine. The guarantee of this is their unlosable share in the cosmic total consciousness. Nobody can be lost definitively. Everybody will reach the final goal of life sooner or later. 7 The individual will be fully conscious of his potential divinity only when he has entered into unity, into the common consciousness of the essential world, and experiences that all monads are one because of their share in the total consciousness: all have the same origin and all will reach the same goal. All will, when they have entered into the fifth and higher kingdoms, live in order that the meaning of life be realized, live to help others to reach higher. 8 The cosmos has been formed for the purpose that all unconscious primordial atoms (monads), which have been introduced into the cosmos and then make it up, will through the process of manifestation reach final omniscience and omnipotence. The monads cannot acquire omniscience and omnipotence without help. The whole cosmos with its involution and evolution has come about for the monads sake. We receive help for our development. The whole cosmos is divine, since its meaning and goal are divine. This is the basic esoteric view on existence.
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1.37 The Natural Kingdoms In the process of development a series of ever higher natural kingdoms from the mineral kingdom to the highest divine kingdom can be distinguished, and within these kingdoms a series of ever higher levels of development. It is entirely up to the individual himself, as soon as he has acquired self-consciousness (has reached the human kingdom), how long time he will use to reach the goal.
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4947 46 and 45 44 and 43 421


3

the worlds of the four lowest natural kingdoms the worlds of the fifth natural kingdom the worlds of the the worlds of the sixth natural kingdom planetary hierarchy the series of six ever higher cosmic kingdoms

There are individuals, monads, in all kingdoms, for instance mineral monads, vegetable monads, animal monads, human monads, 43-monads, 35-monads, 25-monads, 10-monads, and finally 1-monads (liberated from the involvation into matter). 4 The different kinds of consciousness of the six systemic natural kingdoms and the highest kind of consciousness attainable in the different kingdoms are indicated below. The monads are always found in some one of the stated kinds; which kind depends on the level attained.
5

The mineral kingdom The vegetable kingdom The animal kingdom The human kingdom The essential kingdom The manifestal kingdom

49:749:4 49:748:7 49:747:7 49:747:2 4945 4943

The highest attainable consciousness in the natural kingdoms of the solar system subjective consciousness the mineral kingdom 49:4 the vegetable kingdom 48:7 the animal kingdom 47:7 the human kingdom 47:2 the essential kingdom 45:1 the manifestal kingdom 43:1 objective consciousness

48:5 48:2 45:4 43:4

The monads spend seven eons in their respective natural kingdoms before they have acquired the qualities and abilities necessary to their transition to the next higher kingdom. 8 The monad consciousness sleeps in the mineral kingdom, dreams in the vegetable kingdom, awakens in the animal kingdom, acquires self-consciousness in the human kingdom, and knowledge of existence in the fifth natural kingdom, subsequently to continue its consciousness evolution in the seven ever higher divine kingdoms, thereby acquiring omniscience and omnipotence in ever higher worlds. 9 The planets represent the five lowest worlds and the five natural kingdoms. Of these five kingdoms, the mineral kingdom belongs to the visible physical world. The vegetable kingdom also has a share in the physical etheric world, the animal kingdom in the emotional world (improperly called the astral world), the human kingdom in the mental world, and the fifth natural kingdom in the causal world. 10 When the mineral monads have succeeded in acquiring physical etheric consciousness, they pass to the vegetable kingdom. Consciousness first manifests itself as a tendency to repetition, becoming a tendency to organized habit, or nature. When consciousness increases, there arises a striving after adaptation.

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Vegetable monads develop by plants being devoured by animals and humans and the monads thereby being exposed to the strong emotional vibrations there are in those animal bodies. 12 Vegetable monads become animal monads by acquiring emotional consciousness. When their mental consciousness is sufficiently active, the animal monads pass to the human kingdom. Man passes to the fifth natural kingdom by acquiring full consciousness in his causal envelope. 13 In the mineral kingdom, a group of monads is enclosed by a common envelope, a mineral group-soul. In the vegetable kingdom the group is enclosed by a vegetable group-soul, and in the animal kingdom by an animal group-soul. In higher worlds the monad is to enrobe itself in an envelope belonging to the matter of the respective worlds. Having developed so as to acquire an envelope of its own in the causal world, the animal monad transmigrates to the human kingdom. The monad is subsequently, during the whole of its sojourn in the human kingdom, always enclosed in its causal envelope. One can say that it is the causal envelope that incarnates, embraces, and penetrates the lower envelopes. It should be evident from this that a man can never be reborn as an animal, any more than an animal can become a plant, or a plant a mineral. Transmigration cannot work backwards. 14 It is by no means necessary for the monad to develop through organic envelopes. In actual fact, most monads (those following the parallel deva evolution, for instance) have never had other bodies than aggregate envelopes consisting of atoms and molecules held together electromagnetically, such as man has in all worlds except in the visible. 1.38 Man Man is an individual, a monad, a self. Man is an evolutionary monad (primordial atom), involved into a triad in a causal envelope. That is the exact definition of man. Thereby it is asserted that man is an individual with self-identity through all his incarnations. 3 Mankind consists of about 60 billion individuals at different stages and levels of development. Where the individual stands depends on the age of his causal envelope, the time of his transition from the animal to the human kingdom. 4 When the monad (the individual, the self) has come so far in development that it is able to pass from the animal kingdom (with its group-souls) to the human kingdom, which is done in the process called causalization, then it is enclosed in a causal envelope. This causal envelope is an empty shell of mental atoms. It is the human individuals task to fill this shell. 5 The causal envelope is furnished by an individual from the deva evolution. In Pythagorean terminology he is called Augoeides. He has reached the essential stage and does not need his causal envelope but hands it over to the newly causalized individual. In that connection he engages to supervise the development of the new man. 6 In the course of incarnations man has the experiences which his Augoeides considers to be the most suitable for his development but which the man himself often thinks to be the effects of an adverse fate. 7 Simultaneously as the monad, the self, passes from the animal to the human kingdom it leaves its group-soul whose immense experience has been at the monads disposal. In its causal envelope the monad is now to acquire knowledge of the world, of life, and of the laws of life. In this envelope the individuals consciousness is isolated from that of other individuals. The only help he receives in each new incarnation is the knowledge that tradition in his environment has gathered. By means of his envelopes of incarnation (physical, emotional, and mental) he must have his own experiences in these worlds: with physical
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objective consciousness in the physical world and subjective consciousness in the emotional and mental worlds. 8 In theosophical literature this acquisition by the self of knowledge of the worlds of man is presented as though the self had never before been in contact with these worlds. The contradiction of this presentation is apparent from the description of the group-souls where the self is said to begin its evolution in the mineral kingdom. So much is correct that the self in its causal envelope for the first time has its own experiences and by working these up develops its various kinds of consciousness and it is through incarnations and envelopes of incarnation that the self can develop. 9 The isolation of consciousness in the causal envelope is the essential difference between the experience of the self as an isolated individual and the common consciousness in groupsouls and collective beings. 10 During incarnation the normal individual at mankinds present general stage of development is as a rule objectively conscious in his organism only, subjectively conscious in his etheric, emotional, and mental envelopes, and unconscious in his causal envelope. Visible physical reality, comprising the three lowest physical states of aggregation (solid, liquid, and gaseous), is the only one which man knows about and which he considers to be the only one existing. He perceives his desires and feelings in his emotional envelope and his thinking in his mental envelope as subjective phenomena only, not understanding that they objectively correspond to vibrations in the kinds of matter of the respective worlds. 11 When the individual has acquired objective consciousness in all his incarnation envelopes together with causal intuition and thus consciousness in his causal envelope, he passes as a causal self to the fifth natural kingdom. 12 Before the monad has acquired the ability of permanent causal activity, it is after a terminated incarnation to await a new rebirth asleep in its causal envelope. Thereby the monads continuity of consciousness is lost and its memory of the past becomes latent until it is able to be causally conscious. 13 The number of incarnations in each natural kingdom is unlimited, until the individual will have acquired the qualities and abilities requisite in the respective kingdoms, and an envelope of his own in the next higher world. It should be noted that all qualities acquired remain latent in a new incarnation if they are not developed, a thing which becomes increasingly easier, however. Usually only understanding is actual. 14 In each new incarnation man thinks he is a new individual, being ignorant of his higher envelopes and the process of incarnation, ignorant of what his self is, ignorant of all his previous incarnations as a man, ever since he left the animal kingdom. You could as well say that he is ignorant of everything essential and leads a life of ignorance in the physical world, as if there were just a physical world. What conceptions of life and its meaning he then forms, if he takes an interest in that problem at all, are what his imagination has made up from the speculations of ignorance he has picked up. Thus he lives until he leaves the physical world and to his surprise finds that he is still alive, as disoriented in this new world as he actually was in the physical world, as disoriented by his erroneous conceptions of this new world as all the others in the emotional world. When later he leaves his emotional envelope and lives on in his mental envelope, he leads an absolutely subjective life of imagination in the mental world, being ignorant of the fact that he lacks any possibility of objective perception of the world he lives in, ignorant of the fact that everything he experiences as though it were objective reality are figments of his own imagination. When the ideas he has realized have exhausted their energy, the mental envelope dissolves and his consciousness dies down to be roused some time to a new life in the physical world in a new human organism. That is, briefly, the story of his incarnation.

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Out of the total number of 60 billion individuals, who go to form our mankind, about 40 per cent passed from the animal to the human kingdom about 21 million years ago. They still make up that part of mankind who do not think for themselves and can at best just parrot what they have been taught to say. (Parrotry is not individual thinking.) The other portion has been transferred to the planet at different turns with successively more developed clans; the last ones arrived (about 600 000 years ago) thus being the most developed. This is the explanation why there are different stages of development in mankind. These stages are actually due to the age of causal envelopes, the time of the monads transition from the animal kingdom. Human beings thus are no equals in developmental respect, and there is no injustice of nature in this fact. There should be no need for saying that all are brothers since they all share in the cosmic total consciousness as well as in the human kingdom of nature. Differences of causal age abolish no brotherhood. 16 It is the task of mankind to become realizers of the intention of the solar systemic government on earth through common sense, motivated by love and activated by the energy of unity. Just as the planetary hierarchy supervises and guides the consciousness development of mankind, so mankind will some time supervise and guide mineral, vegetable, and animal consciousness; transfer mineral monads to the vegetable kingdom, vegetable monads to the animal kingdom, and prepare for the causalization of animals. 1.39 The Envelopes and Worlds of Man During incarnation in the physical world, the monad in the human kingdom has a total of five envelopes at its disposal, one envelope in each of the five lowest worlds: an organism in the visible physical world, an etheric envelope in the physical etheric world, an emotional envelope in the emotional world, a mental envelope in the mental world, and a permanent causal envelope in the causal world (Platons world of ideas). Of these five envelopes, the four lower are renewed at each incarnation and dissolve more or less rapidly after the monad has freed itself from the organism. All envelopes except the organism are aggregate envelopes. Etheric matter encloses every cell of the organism and conveys those different functional energies which the ancients called vital force. The emotional, mental, and causal envelopes embrace and penetrate all the lower ones. They are oval in shape and extend between 35 and 45 centimetres beyond the organism, making the so-called aura. Approximately 99 per cent of the matter of these envelopes is attracted to the organism and is held together within its periphery, so that the aggregate envelopes form complete replicas of the organism. 2 Mans envelopes of incarnation are filled with matter of different molecular kinds; primary as well as secondary matter. The emotional envelope consists of six molecular kinds, the percentages of lower and higher matter indicating the stage of development attained. The envelopes are never at rest. They are pervaded by vibrations of countless kinds which activate consciousness in the various molecular kinds. Secondary matter has passive consciousness but is activated by vibrations. The level indicates which molecular consciousnesses are most easily affected. Secondary matter thus has its own consciousness and, through experiences in the process of manifestation, some sort of knowledge that is significant for the collective consciousness of the envelope. The envelope activity entails a constant exchange of the material content; matter thrown out is at once replaced by other matter of the same kind from the surrounding world. Primary matter in the envelopes keeps them alive through a constant exchange of atoms in the molecules. In its activity, primary matter is only material energy; secondary matter is consciousness energy as well. 3 The following tabulation concerns the envelopes and worlds of man. In each world man has during incarnation an envelope of the respective matter:
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49:5-7 49:2-4 48:2-7 47:4-7 47:1-3


4

the visible physical world the physical etheric world the emotional world the mental world the causal world

the organism the etheric envelope of the organism the emotional envelope the mental envelope the causal envelope

Only on our planet do the individuals of the fourth natural kingdom develop through organisms and reincarnation. On other planets development is done through aggregate envelopes, which subsist until the individual has acquired the consciousness of higher molecular kinds and the envelopes corresponding to that consciousness. 5 The causal envelope is mans one permanent envelope with the monad always enclosed within it. It is the causal envelope that incarnates. Upon the conclusion of an incarnation and dissolution of the lower envelopes the monad awaits, asleep in its causal envelope, the opportunity of a new incarnation. When man has acquired the highest causal consciousness (47:1), he enters into the fifth natural kingdom and acquires envelopes of the kinds of matter of those worlds. 6 What is said of consciousness in the different molecular kinds is intended just as a general orientation and must not be defined too strictly. The boundaries between the kinds of consciousness of the different molecular kinds are not as rigid as a schematic outline might indicate. In a manner that is inconceivable to lower consciousness, the various kinds of consciousness overlap, being affected by the energy that follows thought. This is true also of causal consciousness. Any dogmatism will mislead also in that respect. Add to this the fact that consciousness in the whole cosmos is one, even though it must be divided into a series of different kinds in order to be understood by us. Consciousness makes up a continuous series of ever greater possibilities to share in the cosmic total consciousness. 1.40 Mans Stages of Development Classes are the natural order of things. The natural classes indicate different classes of age, in the human kingdom as well as in all other natural kingdoms, both lower and higher ones. 2 Consciousness development appears in an immense series of levels from the lowest mineral consciousness to the highest cosmic consciousness; more correctly: in a multitude of series within each natural kingdom. 3 To understand the great number of levels within each stage of development one should know that each molecular kind consists of 49 material compositions and therefore presents 49 different nuances of consciousness in the lower worlds. In the higher worlds these are synthesized so that the kinds of consciousness follow the kinds of matter. 4 Human consciousness development during tens of thousands of incarnations presents five stages: the stages of barbarism, civilization, culture, humanity, and ideality. 5 Of these stages, those of barbarism, civilization, and culture make up the emotional stage, since at these stages emotional consciousness is more important to the individuals development than mental consciousness and the individual in his feeling, thinking, and doing is determined by emotional motives. 6 The stage of civilization is also called the lower mental stage. The lower or emotionally determined mentality also comprises such phenomena as theology, philosophy, and science. 7 The stage of culture can also be called the higher emotional stage or the stage of the mystic, since at this stage the individual overcomes his innate repulsion (hatred) and replaces it with the attractive, loving understanding of all living creatures.
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The stage of humanity is the first true mental stage where the higher mental consciousness is activated. The individual is there in his feeling, thinking, and doing determined by mental rational motives and lives in order to serve mankind, evolution, and unity. 9 The stage of ideality is the stage at which the individual activates causal consciousness so that it dominates all lower consciousness. 10 The primitive physical needs are the same for all. But the emotional and mental needs are, as should be obvious from what was said above, different at the different stages. It is the purpose of upbringing and education to satisfy them all. 11 The basic purpose of society is to make this consciousness development possible. 12 The four different, successively higher kinds of mental consciousness are: inference thinking, principle thinking, perspective thinking, and system thinking. Of these four kinds, the two former belong to the lower or emotionally determined mentality, the two latter to the higher or pure mentality. 13 At the lower mental stage, mentality develops through emotionality. Mental atoms in emotional molecules are activated, in which process emotional and mental consciousness coalesce and emotionality is mentalized. 14 All rational thinking uses concepts put into systems. System thinking uses systems instead of concepts, thus is a kind of thinking which summarizes everything knowable in the various systems. It constitutes the transition to intuition, which does not need mental systems but is based on them. 15 Common sense, the higher mental consciousness, mans foremost tool, can be used by him to achieve a contact with the causal world (the world of Platonic ideas) and to gain the control of the various kinds of consciousness in mans four envelopes of incarnation, the only kinds that man (before he has become a causal self) can be conscious in and conscious of. 1.41 Collective Beings The monad is an individual with individuality, and this in all worlds. But it also has a collective consciousness which, due to its stage of development, is actualized or activated, unconscious or conscious. 2 The cosmos is a unitary cosmic collective being (a common collective consciousness). Every solar system, every planet, every world in the planet is likewise a collective being. All material aggregates are collective beings. 3 There are collective beings of countless kinds from the lowest to the highest kind of matter and kind of consciousness. A basic division of collective beings can start from the 49 atomic kinds. One can also divide them according to the twelve natural kingdoms in the cosmos: six kingdoms in the cosmos outside the solar systems and six kingdoms in the solar systems: 17, 814, 1521, 2228, 2935, 3642 outside the solar systems; 4345, 4547, 4749, and the three lowest ones: the animal, the vegetable, and the mineral kingdom (also within 4749) in the solar systems. The collective beings of the three lowest natural kingdoms are called group-souls. Collective beings in the proper sense, self-conscious collective beings, exist only in the fifth natural kingdom and higher kingdoms. 4 It is typical of group-souls as well as collective beings that they have a common group consciousness. In groups-souls this group consciousness is unconscious and automatic. In collective beings all are fully aware of each other (to the extent they need to be so for their work in the processes of manifestation). What is essential is that the group consciousness implies a common and shared knowledge and ability. The group is a living being composed of atoms or molecules from the envelopes of all the group monads, and this being is in respect of consciousness and energy a capacity that automatically is at the monads disposal. What reassures us is that the limitation of individual character in respect of consciousness and
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energy has been eliminated in a collective capacity. There are group-souls and collective beings of countless kinds. For collective beings there is always a possibility of contact with a collective being of the next higher kind in a continuous series. 5 In esoteric literature there is often mention of the planetary logos, which means the collective planetary consciousness. At the head of this is always an individual as a dominant, as is the case with all kinds of collective beings. 1.42 The Seven Departments The introduction of monads from primordial matter into the cosmos is done in groups and is divided into different departments, seven in number. This group and this original department are the basis of the so-called esoteric group the individual belongs to and always contacts anew at his reincarnation, being brought together with a family, a clan, a nation, and a race. To prevent spiritual inbreeding, however, the individual is sometimes to have experiences in quite different relationships, races, etc. This may be the cause of the individuals sense of isolation, of having come to the wrong planet, etc. Such a dispersal is particularly frequent at the transition to a new zodiacal epoch with ensuing chaos in all respects (politically, culturally, etc.) and general lawlessness. 2 When, in the course of evolution, the group eventually reaches the mental stage, the stage of humanity, contact between individuals is more and more constant and the mutual understanding ever greater until the time approaches for the common transition to the fifth natural kingdom. As causal selves they are then able to ascertain the group they belong to. In contrast, the talk about twin-souls is based on an illusion, a distortion by ignorance of the ancient legend about Castor and Pollux, which was a symbolic description of the partition of the causal envelope at incarnation into a greater and a lesser envelope.
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1.43 The Seven Parallel Evolutions There are seven parallel evolutions and thus seven kinds of hierarchies in the planet, solar system, and cosmos. By hierarchy is meant a collective of monads (a collective being) that has entered into unity. They belong to the cosmic organization, working on the process of manifestation (involvation, involution, and evolution). We have received facts only about two: the planetary hierarchy (working at the consciousness aspect) and the deva hierarchy (working at the matter aspect). There are intimations as to a third hierarchy (working at the will aspect). We may assume that the others are subdivisions of these three. Speculation on them can result in nothing but misconceptions, as usual. 2 These hierarchies should not be confused with what Blavatsky called creative hierarchies, a misnomer, rather natural kingdoms, evolutionary kingdoms, monads having the faculty of activity. By creative in this connection is meant the ability of consciousness activity, the ability to form elementals in involutionary matter.
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INTRODUCTION: ON STUDYING HYLOZOICS


1.44 What Hylozoics is Hylozoics is the only logically tenable world view, the only one acknowledged by esoteric science. It is the conception of reality that is common to all causal selves. 2 Pythagoras, then a 46-self (essential self), was the first one to present hylozoics and to formulate it into a conceptual system, a mental system of knowledge. Pythagoras, now a 44self, is the future world-teacher after Maitreya. His intention with his formulation of hylozoics was to lay the foundation of a mental world view and life view in agreement with reality; a tenable basis for mankind to build on in its research; a basis of necessary facts. 3 Hylozoics is the system that gives the most exact description possible of reality with its three aspects: the matter aspect, the motion aspect (energy aspect, will aspect), and the consciousness aspect. Hylozoics is the very basis of the conception of the three aspects of reality. 4 The hylozoic system is presented in KR 1.441 with the reality concepts of modern science (popularized, if you like). 5 Only in our time did it become possible to publicize the hylozoic system of knowledge. What the history of philosophy has told about Pythagoras and what Pythagoras taught thus is part of legend as are most things told in history. The history of the world we study is the opinions of historians constructed on insufficient facts as well as legends. Past events can be researched only by causal and higher selves. 6 Hylozoics is the firm basis, the only basis, of any knowledge. Until this fact has been generally realized and recognized, mankind will grope in the dark and remain irremediably disoriented. The learned may then say what they like. Probably it will be a long time yet before they admit their ignorance of life and the fictitiousness of their hypotheses. 7 Hylozoics affords us a vision of existence and its meaning. It liberates us from the fictionalism of theology and philosophy. It clarifies that science is limited to mere physical existence. In practical respect hylozoics prepares us for the service of life in all its forms, the striving after knowledge and wisdom, the acquisition of loving understanding of all, the realization of truly human relations. 8 Hylozoics is a gift from the planetary hierarchy, from the individuals of the fifth natural kingdom. They are the only ones who have a knowledge of reality, whatever spiritualists or occultists say. No individual in the human worlds can by himself acquire knowledge of reality. If he possesses such a knowledge, then he has received it from the planetary hierarchy. If he has not received it from the hierarchy, then it is no true knowledge.
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1.45 Hylozoics Solves the Problems of Reality No tenable world view and life view can be based on the short-lived hypotheses of science. That is a truth so evident that one is amazed at the shortsightedness of those philosophers who have not seen the fictitiousness of the hypothetical method: the belief in assumptions and conjectures. The facts and ideas provided by research and valid during an epoch are logically summed up in a system of orientation. Such a system can only be temporary, is not usable as the basis of a tenable view. If it is turned into a system of hidebound dogmas, development is hampered. This is what has often happened. 2 Pythagorean hylozoics, being a system based on the fundamental facts about existence, can become an enduring system. According as we receive more and more facts and ideas from the researchers of the fifth natural kingdom, present-day hylozoics will be superseded by more
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complete systems. However expanded the new systems will be, the Pythagorean system will never lose its validity. It will always be the irreplaceable basis of the subsequent systems. 3 The only service human research can render in this connection is to confirm the validity of the esoteric system by its own facts. Anyone who has seen the irremediable limitation of science will see this too. Science will never be anything else than physicalism. A world view and life view based on physicalism will always, sooner or later, demonstrate its fictitiousness. 4 The constantly recurring assertion that hylozoics makes it impossible to explain nature mechanistically is false. Hylozoics views the laws of nature as fundamental. Then the question remains: What laws are laws of nature? For there are other laws as well. It appears that those who have criticized hylozoics have never possessed a true knowledge of it. Kant, for instance, who thought that hylozoism would be the death of all natural philosophy. But then it is not too strange, since hylozoics was not rightly presented until done so by Laurency. Till then it was esoteric, and the small part of it that was allowed for exoteric presentation was insufficient for any verdict. On the same grounds the hylozoism of Chrysippos was misleading. 5 The basic standpoint of the hylozoic conception of reality, of the logical corrective against all fantasizing, is the fact that reality in every particular world is different from that of other worlds, that every world is real to the pertaining consciousness, that you must not explain the reality of one world by the reality of another. Reality is always what it appears to be and in addition something totally different. 6 Pythagorean hylozoics grants us a vision of the meaning and goal of existence. In addition we have been given to know something about the great processes of manifestation. We know practically nothing, however, about the countless kinds of processes going on in the different worlds of the planet and in mans three triads and their envelopes during the emotional eon. What occultists fantasize about these matters is nothing but abracadabra. Not even the planetary hierarchy can foresee much more than the processes within a zodiacal epoch of 2500 years. It is by no means certain that these processes lead to their precalculated results, and this appears best in the fact that the planetary hierarchy is often forced to change its plans. 1.46 Hylozoics and Older Esoterics The various knowledge orders used quite different methods of presentation and of explanation. Anyone who tries to penetrate this symbolism, not having previously mastered hylozoics to completion, easily ends up in an irremediable confusion of concepts. That was the reason why, in ancient times, nobody was allowed to be a member of more than one order. 2 Without the knowledge of reality, the knowledge that the West obtained through the mental system of Pythagoras, there is no possibility of comprehending the esoteric symbols such as they were imparted to the initiates of the esoteric knowledge orders, with successively new interpretations in every higher degree. The symbol of death, for instance, referred to the dissolution of the envelopes of incarnation, but also to the dissolution of the triads, and to reincarnation. 3 Certainly everything comes from above: all worlds and their compositions, the triads (of which the lower ones contain atoms from the higher ones), all energies, all knowledge etc. It is the monad, the self, however, which by the help and guidance from above has to work itself up step by step from the lowest mineral stage. All this has been made so mystical in the occult writings that it is not easy for the uninitiated to find his way through symbolism. 4 When studying traditional esoteric symbolism with its circumstantial explanations you see how much more simply, exactly, and concisely everything is presented in Pythagorean hylozoics: the monad or self with its long series of envelopes which are put off in succession according as the self has learnt to master the possibilities they provide.
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Those who have studied Leadbeaters theosophical presentation of the teaching and compare it with hylozoics can easily convince themselves of the essential difference. Leadbeater had in one incarnation reached the third degree of the Pythagorean Order; but in a subsequent incarnation, the highest degree of the Gnostic Order. These facts explain the difference between theosophy as presented by Leadbeater and hylozoics. The two cannot be directly equated. Although they agree in most details when describing the different worlds, they quite disagree when explaining the triads and the realities pertaining to them. Thus Leadbeater calls the first triad the permanent atoms and the second triad the triad, as though there were only one triad. The third triad he calls the monad, which is false to facts. His mystical intimation that the monad puts something of itself down into the personality is irreconcilable with hylozoics. Also his presentation of the three aspects of reality and the three total processes of manifestation involution, evolution, expansion as being three different persons of the Logos (= god) must be said to be abortive. The Logos is a monad, an individual. Brahma, Vishnu, Shiva symbolize three different collective beings, not three different persons, and, above all, an individual cannot consist of three individuals. 1.47 Hylozoics as Knowledge If the knowledge of reality were merely a working hypothesis, it would not be any true knowledge. Knowledge becomes knowledge when you have realized that it accords with reality. To those who have in previous incarnations reached the third degree of an esoteric knowledge order, the mental system of Pythagorean hylozoics is immediately self-evident. It is true that in the third degree the system was not elaborated in such detail as it was for those of still higher degrees. The essential principles were explained, however, so that they were able to comprehend the system. Add to this the fact that they were given the opportunity to experience the processes of manifestation in a graphic way similar to our modern film showing. They experienced reality in such a manner that any theoretical doubt of this reality was precluded. Thereby the knowledge was once and for all indelibly engraved in the subconscious. Knowledge is remembrance anew (Platon). When the esoterician contacts the knowledge in a new incarnation, his understanding of it is immediate. Thus it is no more a matter of working hypothesis. If understanding is not immediate, then the individual concerned has not been an initiate of the third degree. 2 To scientists without experience of other worlds than the physical, hylozoics can, of course, be only a working hypothesis. Some say this is so because hypotheses are inevitable at the present stage of the development of mankind (or science). That is incorrect, however, if they mean that we have no other resources than the shortlived hypotheses of science. Because it has proved to be possible to elaborate the mental systems in such a way that it is logically cogent for those who take the pains to master the system and then by its means explain thousands of otherwise inexplicable things. The hylozoic mental system can never be refuted through new scientific discoveries; it is an incontrovertible logical system. Mankind can never reach farther than that. The system is based on the reality conception of second selves and formulated with a view to the perceptive powers of the first self. It is based on the facts of reality received from the planetary hierarchy. Such a system must finally be generally accepted by the truly intelligent people as an incomparably superior working hypothesis. 3 That day will come when hylozoics will be accepted by all those who now reject it as an imaginative construction. Unless mankind, in its immeasurable folly, annihilates itself, we may look forward to that day when the process of death will be filmed and thereby the dogmas of theology, philosophy, and science go down into the slop-pail.
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1.48 The Terminology of Hylozoics It is highly desirable, as hylozoics is presented to the West, to find a terminology that is as exactly formulated as possible. Such a terminology liberates from the dependence on old, unusable, outdated, abortive terms, sayings, and vague symbolism. Anyone who has understood what the matter is about also is able to formulate the content of reality and of ideas with his own words and desist from the manner, typical of mental laziness, of quoting the ancients and so flaunt ones erudition. As a teacher of philosophy said: Here we do not quote but think by ourselves. It is also a stage in the process of liberation from the credulous dependence on alleged authorities. For independent thinking it is an imperative demand not to imitate or parrot in essential things. It is a duty of all who are able to form their own independent view. This includes the ability to tell the difference between what you understand and what you just believe you understand, the latter condition being that of the majority.
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1.49 The Limitation of Hylozoics Hylozoics is the best possible knowledge system at the present stage of mankinds development. When research has progressed so far that the present reality concepts have been superseded by still more exact ones, the system will of course be outdated. It can never be erroneous. It will always remain correct at the same stage of development with the same possibilities to perceive reality as have existed ever since Pythagoras. 2 It is impossible for our modern natural researchers to find a better system than hylozoics. That is a task that would require researchers having causal consciousness. But it would not be possible to make such a system comprehensible to present-day mankind. For it presupposes the capacity to objectively study molecular motion in a continuous series of compositions and dissolutions and in so doing to obtain material forms in 18 different, ever finer, interacting molecular kinds or so-called forms of aggregation. Probably, only causal selves of the deva evolution would be able to exactly describe these processes. That side of the issue does not in the least interest the planetary hierarchy. With their higher kinds of consciousness they find other means of processing matter. They see it all from the consciousness and energy aspects, and matter is for them une quantit ngligeable, which they recommend their pupils to leave aside. That time will come when they will be taught how to be magicians, that is when they have learnt to apply the laws of life without friction.
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1.50 Who Are Able to Understand Hylozoics? Those who understand hylozoics at once, at the first acquaintance, have been accepted disciples of a member of the planetary hierarchy. Those who see that it is correct when they have studied it more closely have once been initiates of a genuine esoteric knowledge order (that is: one instituted by a 46-self). For all others who accept hylozoics it is a matter of belief or, at best, a working hypothesis. 2 At the present stage of mankinds development most people cannot understand hylozoics. But then most people do not need any world view and life view, in any case no tenable such view. They manage with the hypotheses of the day. 3 Hylozoics need not remain a matter of belief, in any case not for those at the mental stage. True insight certainly requires remembrance anew, previous working up, also between incarnations. But also those who lack latent knowledge can reach a clear conception of hylozoics. Anyone who takes the pains to assimilate the system in order to test to what extent it explains otherwise inexplicable things will find that it can be regarded as a philosophical system. Then it is no longer a matter of belief, not even a working hypothesis but a rationally motivated conviction of a system of concepts based on facts.
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Hylozoics will remain a working hypothesis for the individual until he is able, by mastering the system, to verify hylozoics in fact and demonstrate it to be logically correct. Only then will he comprehend hylozoics. 5 Hylozoics explains sufficiently much to convince logicians. It affords such a sovereign conception of reality that everything that the esoterically ignorant bring forward in that respect seems commonplace, trivial, fictive. 6 Every seeker who has found the esoteric knowledge system and learnt to master it thinks this is so self-evident that everybody should realize that it is the only true one. To his astonishment he will soon find how completely he has overrated the possibility of most people to even grasp what the matter is about. They accept only what has been crammed into them, not even being able to answer the question, Is it true or not?. A thing so radically different from everything else must be a hoax, they think. If in addition it is ridiculed by the authorities of the day, their opinion is confirmed. 7 It will take some time yet before philosophers and scientists at large have acquired the preconditions of understanding how hylozoics agrees with reality, understanding how it explains in a unique manner thousands of facts inexplicable by philosophy and science. 8 Still hylozoics is only for those old initiates who have incarnated in our time. They are still very few, but they will be much more numerous in the new zodiacal epoch. When the new Aquarian vibrations make themselves felt, it will be worthwhile for them to be reborn in order to continue their interrupted consciousness development. 1.51 The Knowledge Must Be Applied Hylozoics is a theoretical world view, a system of esoteric facts that explains the nature of existence. It affords a firm basis for future addition, an unshakable groundwork and a definitive solution of the fundamental problems of reality and life. That is why we have received hylozoics: to be liberated from all superphysical problems in science, philosophy, and theology, all kind of speculation in those respects. We need not wander in the dark any more. We can devote our lives to solving the problems of daily life individually and in our dealings with others; learn to apply the law of freedom, the law of unity, the law of selfrealization, and the law of independent thinking. 2 Most students of hylozoics seem to think that the very study is enough. The riddle of the universe is solved, and then you can settle down to a quiet life and return to your old tracks. Of course you can. But then you should not expect in future incarnations to reach understanding of anything beyond the possibilities of the first self. There are many mental geniuses to whom everything higher is something ridiculous and absurd. A study of the opportunity they once had would explain their blindness. 3 Esoteric knowledge is no human speculation. It is a gift from the planetary hierarchy. If you do not wish to use it for your development, then you have made your choice for many future incarnations, perhaps for the rest of the current eon. Knowledge is power. There exists knowledge which is dynamite, dangerous things to handle for the ignorant. Many people have been made cripples in such experiments. History affords examples of entire nations which have taken that course. 4 What is the use of the most exact world view if people will not do everything to realize the meaning of life, to live in order to serve evolution, mankind, and unity, but go on in madness? When all live for all, paradise will be realized on our planet. Then there will be an end to all conflicts and all material want.
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INTRODUCTION: ON MANKIND AT THE STAGE OF IGNORANCE


1.52 Our Epoch Esoterics divides the history of the planet into zodiacal epochs of some 2500 years each. Every new zodiacal epoch brings with it other kinds of energies than the previous ones, energies from another constellation. The last 2500 years have constituted the Piscean zodiacal epoch and have simultaneously been the epoch of the sixth department. This information is valuable for those who are interested in esoteric astrology and departments. It explains much of the history of that epoch, an age of horror, the rule of barbarism with clans at the barbaric stage in incarnation. 2 New energies, Aquarian energies, pour into our planet since the year 1950. They have a destructive effect on everything standing in the way of a necessary reconstruction and restoration of what is viable in the old. The emotional and mental chaos we experience in our time is directly due to this transition from the Piscean to the Aquarian zodiacal epoch. 3 Each such transition brings about a revolution in nature as well as in all human spheres, a total upheaval in the ruling ways of thinking. The old accepted world views and life views then prove deficient by their inability to assert themselves against the assaults of acute criticism. Thereupon follow eventually a new world view and life view formulated on the basis of the learning of the time. When the knowledge of reality then increases, even those new views will prove untenable. 4 So it has progressed through the ages. The radically new in our time is that, for the first time, individuals of the fifth natural kingdom, the only ones to possess the knowledge of reality, have presented the public with part of their knowledge. 5 The revolutions and diverse revolts of our time are signs that a general awakening is taking place. Men become (certainly still dazed and half asleep) aware of their human dignity and, instinctively groping towards recognition of the brotherhood of all, demand the right to be themselves in their individual character. 6 Whereas those at higher stages only demand freedom within the limits of the equal right of all, those at lower stages take freedom, about which there is so much talk, as the right of unrestricted self-will. There are risks to letting loose the beast in man. The authorities of reaping also make use of the opportunity during revolutionary epochs to square old debts in various respects, individually as well as collectively. It is obvious, too, that the black lodge does not miss the opportunity to produce chaos. They know that this is their last chance, for when universal brotherhood has been realized at last, they will have very small prospects of counteracting development. It is a struggle of life and death for mankind waged between the white and black spiritual powers. 7 Every race (root-race, sub-race, branch-race) has its mission to fulfil in consciousness development, even though they have hitherto failed, to their own detriment. Also a race is a spiritual phenomenon. Everything that contributes to the continuance of society, makes science and technology possible, is spiritual work. States as well as communities are necessary to consciousness development, and the nations of the future will cooperate to promote development. Everything that counteracts unity, causing division, is proof of life ignorance. We are all one and must sooner or later realize unity. Unity is the basis of consciousness, the condition of the realization of the meaning of life. This is what the planetary hierarchy has always proclaimed through its members the one true religion, the religion of wisdom and love, the religion of common sense, which has always been distorted in the various historical religions, the products of the black lodge.
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1.53 The Disorientation of Our Time To a thinking man life appears to be a physical existence afflicted with pain and disease, in addition emotional suffering and mental darkness. No wonder that man seeks an explanation of the meaning of life. 2 All theological or scientific explanations of reality and life presented hitherto have sooner or later proved their logical insufficiency. In that respect you must agree with the agnostic who doubts that man is able to solve the problem of existence. 3 There is, however, an immensely old so-called esoteric explanation (often distorted and misinterpreted by ignorance), which has proved its logical tenability and cannot be refuted, and that is the teaching of reincarnation. What you could demand of the individual is that he, before he gives way to skepticism, makes the effort (for effort it is) to examine that teaching. It affords sensible explanations of innumerable otherwise inexplicable facts of life, which everybody can discover for himself when he has once mastered Pythagorean hylozoics. 4 There are so many problems of culture that cannot be solved right without esoterics. But it will probably be long before the so-called cultural lite sees the truth of this. Our so-called cultural radicals believe everything will be better if you just make it different. But it may happen that the last error is worse than the first. The first error has the advantage that it is based on some kind of experience. The opinions of radicals are only based on haphazard assumptions and have never been tested in experience. However, experience is the only firm basis. The esoterician knows what he is speaking about because the new brainwaves are not new. They have proved their inviability in ancient civilizations of which the normal individual knows nothing. 5 A primitive mankind cannot realize ideals at once. This is a fact that idealist reformers have never been able to grasp. An ideal state presupposes ideal people. It is people who make up and support society. If people are egoists, then all attempts at ideality are turned into their direct opposites, a truth demonstrated by the Soviet Union and all the other dictatorships. It is no use trying to explain this to fanatics, however. They believe in their ideas blindly. What is lacking is the psychological understanding of the possibilities of mankind. Psychology is still found at the lowest experimental stage. Consciousness is an aspect of existence that has been incredibly neglected by the learned. 6 The most serious lack of understanding of life, however, is the ignorance of the laws of life, the one and only tenable basis of a conception of right. It is typical of mankinds general stage of development that the very concept of law of life is totally strange to philosophers as well as theologians, not to mention moralists. Small wonder then that such a chaos prevails in the concepts of good and evil, right and wrong also in the legal code and the general conception of right in civilized states. They have not even seen that law is the condition of freedom, that without law there can be no freedom. They should be able to grasp that lawlessness results in chaos and a condition where right cannot prevail. Only law is right. There must be law. Without law there is no ordered process, no development. 7 A contribution to pragmatism: The opportune is the legitimate. The criterion that our thoughts are right is that they are successful (the businessmans philosophy); that their success is due to the majority (the logic of democracy); that this success is preordained (the dogmatism of Calvinism); that something is true because it suits me (the metaphysics of most people). 8 It is characteristic of the lack of culture still prevailing that the majority of literary writers, who should be guides for mankind, instead either mislead people through false promises or drag them down into the swamp of base emotionality or strengthen the ruling illusions and fictions. Still they seek to establish the seemingly ineradicable psychological superstition that
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falling in love is the same as enduring love; that serious mistake which is the ground of most unhappy or at least ill-matched marriages. How many enter into the married state in order to make their partners happy, or for a concerted mission in life or in order to help one another to develop emotionally and mentally? Instead, the ignorant of life are confirmed in their idiocy that sexuality is the essential thing. 1.54 Subjectivism As regards the term subjectivism you must be clear about the difference between philosophical subjectivism (in India: Advaita), which denies the existence of matter, considering it to be illusion, and esoteric subjectivism, which is aware of the three aspects of existence matter, consciousness, motion but deliberately views everything from the angle of consciousness, which facilitates the acquisition of intuition. 2 They have made a great feature of Kierkegaards slogan, the subjective is the truth. But that is nothing more than what also sophists Protagoras and Kant said to make themselves important (reality conforms to our concepts) and our modern art and culture proclaim: arbitrariness is truth, lawlessness is right, I am god and I do what I want. Kant and Nietzsche ended up in the night of insanity, which to be sure was the logical consequence. 3 Whether you say like the poet that life is a dream or like the philosopher that it is a logical construction, it is all the same. In both cases you are out of contact with reality. 4 Without the world view as your basis your life view is in the air. In order to say how it should be you must first know how it is. The absence of a tenable world view has always been the weakness of every theology and moral doctrine. You cannot speak of god or of a life hereafter without having a basis of reality to start from. Moreover, it conflicts with the first law of thought: assume nothing without sufficient grounds. What an immense amount of balderdash we would have been spared if that law had been observed. 5 In his book The Forces of the Soul Walter Rathenau (just as so many others) tried acutely and profoundly to demonstrate the existence of the soul through its expressions in mans life of consciousness. However, something substantial, objective is required to obtain the unshakable, firm basis. 6 Semantics is a typical modern phenomenon, subjectivism in its most extreme form. The gross physical disregarded, mankind lacks knowledge of reality but has always used imaginative constructions (fictions), words that have no counterparts in reality. This they are beginning to discover. And so our alleged knowledge is just words devoid of meaning. No wonder that semantics and zen Buddhism have found one another in a mental chaos. It is better to become a stonemason and woodcutter and start handling realities and things you can grasp, physical objects the existence of which you can ascertain. What cannot be ascertained by everybody is hallucination and does not exist. The fact remains that there are in man organs for the perception of other things than mere dense physical reality, organs for the perception of different kinds of superphysical reality. When in the future these organs are more generally activated and vitalized, then also subjectivism will be refuted definitively.
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1.55 Two Worlds According to an old philosophical as well as theological notion there are two worlds: the world of senses and the spiritual world, the phainomenon and noumenon of the Greeks. These two worlds are the only ones that exist for the religious, spiritually minded man, and they make up his universe. 2 The clairvoyants find that this assumption agrees with reality. With their clairvoyance they are able to observe material phenomena in the spiritual world. There are no higher worlds for them. Many clairvoyants call the spiritual world the cosmos, and the consciousness of the
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spiritual world cosmic consciousness, exceedingly erroneous, misleading terms. Also the spiritualists keep to these two worlds. The spiritualists know about the spiritual world what the spirits have told them through mediums. 3 It is important to always keep this mind in order to understand the possibilities of these two categories to grasp esoterics. The clairvoyants in particular are certain that what they cannot see does not exist. Such was the belief of Swedenborg, Steiner, Martinus and all the rest. Such is the belief of the Rosicrucian sect AMORC: they speak of physical consciousness and cosmic consciousness, the two kinds they know of. 4 According to esoterics, their world of senses is the physical world and their spiritual world is the emotional world; the cosmic consciousness of clairvoyants is objective consciousness in the emotional world. These two worlds are the only ones accessible to human objective consciousness. Steiner did not get any farther than that and the yogis do not either; then they may have their subjective notions of nirvana, etc. 5 The mental world as well as the causal world are objectively accessible only to disciples of the planetary hierarchy. In order to perceive those worlds objectively the disciple at the mental stage must be specially trained by a teacher from the planetary hierarchy. 6 No self-taught seer (clairvoyant) is able to state where the limit is to his perception of reality or whether his observation agrees with enduring reality. 7 The value of the speculations of theologians, philosophers, and scientists should be clear to all esoterically oriented people. But even less reliable are the speculations that are supplied in the emotional world by self-appointed all-knowers and that are generally accepted by countless occultists as higher revelations. In the physical world there is at least the possibility for all to collectively ascertain physical facts. That possibility does not exist in the emotional world, since anybody can there imagine anything whatever and then ascertain that his imaginings are objective, material things and take them to be enduring objective facts. According to the planetary hierarchy, everything in the emotional world is mere illusion (lies) and the knowledge to be obtained there is of the same kind. These are the possibilities of mankind to explore. Mankind remains ignorant of reality and life until some time during its further consciousness development and by the aid of the fifth natural kingdom it will be able to acquire consciousness in the causal world. 1.56 European Philosophy Historians of philosophy use to call pre-Sokratean philosophy the first attempts at thinking. Still they have not grasped that pre-Sokratean and Platonic philosophy was of necessity preceded by thousands of years of mental work. That many revolutionary ideas do not appear that suddenly. Moreover, the pre-Sokratean ideas have not yet been rightly grasped by the philosophers, which indeed is impossible without esoterics. Especially the terms earth, water, air, fire are meaningless if they are not understood to refer to the four lowest molecular kinds, or states of aggregation. It should be added that the speculation of the exoterists started only after Pythagoras. 2 You must be very ignorant of philosophy and esoterics, if you think that philosophy affords the possibility of understanding esoterics. Philosophy is physicalism just as science, and much-vaunted metaphysics is nothing but imaginative constructions without connection with reality. 3 Anyone who has not realized that philosophy is fictionalism is recommended to study a philosophical dictionary where each philosopher presents his own opinions. That study will demonstrate to him that there are no two independent thinkers who have had the same conception. (The many dependent parrots can be left out of account.) Thus philosophy lacks a common basis, a basis acceptable to all. In that case you really could speak about
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subjectivism. But the knowledge of reality (hylozoics) is one and only one, and is shared by all who have become causal selves. 4 The philosophers are unable to achieve a common, definitive result: a world view. That fact should, if anything, demonstrate that human reason is unable to solve the problems of reality. Our reason is limited to mere criticism of the philosophers achievements. 5 The expression on that point the learned disagree should be taken to mean that the problem has not yet been solved or is considered insoluble. That could be said of all the chief problems of philosophy about which the majority have and will always have divergent opinions. The Uppsala philosophers Hedvall, Hgerstrm, and Phaln were true physicalists, which means that they like Kant considered any talk about superphysical reality an unwarranted assumption. Only reality that all could ascertain was logically inevitable. Thus for instance they considered the pragmatic view of Poincar and others to be philosophically unwarranted. Even absurdities have been defended by the pragmatic method. The human intellect cannot solve the basic problems of philosophy. 6 Like science, philosophy is quite unable to afford us a tenable world view. A scientific world view will never be anything more than a hypothesis. The only possible task of philosophy is to be what it was from the beginning, the search for wisdom. That means: no hidebound view but instead never-ending criticism of all attempts at world view, of constantly expanded learning. If it tries to be something else, it neglects its proper work. 7 The critic subjects his standpoint to constantly renewed criticism and never considers his verdict final. Above all, he is independent of the verdicts of others. 8 European philosophy is a product of life ignorance. It is the result of 2500 years of speculation with reality concepts which the philosophers misunderstood after they took them over from Pythagoras and Platon, who originally received them from the planetary hierarchy. The philosophers have been totally ignorant of the fact that there is a fifth kingdom in nature and that the common reality ideas (causal ideas) of this kingdom were the basis of the teaching on reality of those two pioneers. 9 An esoterician knows that no one in the fourth natural kingdom is able to solve the riddle of the universe. How would man be able to without objective consciousness and the possibility to explore at least the causal world? Man is a first self. As such, he is ignorant of life and unable to solve the problems of life. Only the second self is able to do that. 1.57 Semantics (Conceptual Analysis) So-called semantics is no philosophy, which tries to solve the basic problems of philosophy, but it is a new imaginative speculation, which leads its practisers astray. Western esoterics starts from the Pythagorean conception of reality (hylozoics). This was also the basis of the scientific concepts that have been common to all natural research. Semantics strives to supplant these reality concepts with fictional concepts influenced by findings in modern socalled nuclear research. 2 The mathematical sciences treat the quantitative relations of the matter aspect and motion aspect and use symbolic formulas more and more. Thereby the conceptual analysts are hindered, at least on this domain, from their unsuccessful attempts at supplanting traditional reality concepts by fictions. Also the attempts made by modern logicians to quantify logic will prove abortive. Logic has reference to quality and is dependent on exactly defined reality concepts. These can be dropped when mankind will some time have acquired causal objective consciousness (causal intuition) and is able to ascertain the corresponding realities graphically. Then everybody will know what he is speaking about and everybody will speak of nothing but reality.
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The conceptual analysts are at best only able to ascertain that human concepts are untenable. They are untenable since constructed by individuals ignorant of reality. They are thoroughly mistaken, however, if they believe they think in accord with reality when using concepts they have constructed themselves. True concepts we are able to formulate only if we receive the requisite ideas and facts from the planetary hierarchy. The inevitable fiasco of semantics will contribute to the realization that conceptual analysts are unable to find the true concepts. Their formulation will be the task of the esotericians some time when philosophers and scientists have once seen that hylozoics is the only tenable working hypothesis. 1.58 Indian Philosophy Before we received esoterics from the planetary hierarchy, the exoteric doctrine of the yoga philosophy was the most viable. It does not afford knowledge of reality, however, and it is highly unsuited to Westerners. Regrettably, on account of the yoga propaganda of ignorance it has got a foothold in the West and has thus become one more obstacle to a true life view. 2 The assertions of the yogis that they know are untenable, which also the esoterician-inbecoming soon sees. Without question the yogis are immensely superior to all theologians, psychologists, and mystics of the West. However, they lack that fundamental basis in reality which only hylozoics with the three aspects of reality can afford. 3 The talk of Indian philosophers about the unreality of matter, bodies, worlds can just seem illogical and absurd to a Western conception of reality. The fact that certain kinds of consciousness do not perceive those realities or regard them as unimportant does not warrant calling them unreal. Everything that exists to some kind of consciousness must be regarded as reality. Every world has its own conception of reality corresponding to it and thus is objective reality. 4 The talk of Indian philosophers about illusion in reference to material reality may very well have deterred many Westerners from studying Indian philosophy, giving them occasion to assume that such a conception bears witness to a deficient understanding of life and, consequently, is nothing to take an interest in.
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1.59 Science The fundamental importance of Western science lies in its ideal demand of understanding why, with facts for everything. It is obvious that this demand can be satisfied only exceptionally at the present stage of mankinds development. Still, the demand remains a guiding principle for continued research. It is a reaction that set in as life ignorance had assumed all manner of brainwaves in history, theology, and philosophy. 2 The learned are often chock-full of facts like encyclopaedias, but not many of them are able to put new facts in their correct contexts. Every discipline touches on several others in various respects, and these points of contact are often important to all the disciplines concerned. As specialization increases, however, the prospects of synthesis and overview are reduced. 3 Much esoteric knowledge has already entered into both the scientific and the general learning, whereas people do not in the least know where that knowledge has come from. It is ascribed to science, of course. If researchers knew whence they had got the ideas that made most of their discoveries possible, then they would not so blindly overrate the merits of science. 4 Medicine men begin to see that the experience of previous generations contains much that should be saved from oblivion, that not everything is superstition merely because it is ancient. When science then appropriates it, it is scientific all of a sudden. Well, you must be an esoterician to see what science is able to do and know.
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How far from true knowledge science still is appears from the fact that two esoteric axioms matter is light and energy is sound must seem absurd to science. And that is best, for mankind is not yet ripe to rightly utilize these two revolutionary findings. Real atomic (49:1) fission will be possible only when they have discovered that sound is energy, when a science of sound is obtained. A small beginning can be made by the study of the effect of colours on plants, animals, and men as a preliminary to the acquisition of etheric vision (49:4). 6 Science makes attempt at dissolving matter into energy: dissolving lower kinds of matter into higher kinds, in which process energy is set free. Science does not seem to realize, however, that also the reverse method, the conversion of energy into matter, is possible. Science should have learnt from its own history that the greatest obstacle to scientific progress is the adherence to hypotheses once formulated, and that this adherence largely prevents science from making new discoveries. It will probably be long yet before science admits (can realize) that no hypothesis is a definitive explanation. 7 If scientists were not so blinded by their own theories, they would see that science, more than anything, proves their life ignorance to them. The more they discover, the more remains to be discovered, a scientific paradox for the uninitiated. 1.60 Psychology As for psychology, Westerners are ten thousand years behind Indians (educated Brahmins). Only in the 18th century was there an awakening interest in psychological phenomena, and since then research has not progressed very rapidly. Still Western psychologists lack the prerequisites of understanding Patanjalis orienting analysis of the consciousness aspect. 2 It is essential for esoteric psychology to see the limits to the consciousness of the different envelopes and the characteristics of each kind of envelope consciousness. Without this knowledge man lacks the most elementary prerequisites of grasping the everyday phenomena of his own so-called mind, not to say understanding the consciousness aspect of existence. 3 Esoterics, explaining evolution, psychological (the evolution of consciousness) as well as biological evolution, and presenting the great number of evolutionary levels through all the natural kingdoms from the mineral to the highest cosmic kingdom, puts a definitive end to the life-ignorant belief in the equality of all. It is beyond comprehension that people believe that, with the right opportunities, any individual could have become a Platon, a Michelangelo, a Newton, a Rembrandt, a Mozart. There would have been crowds of such geniuses, for many have had similar opportunities. 4 When a Kretschmer comes up with a categorization of psychic disease or a Freud puts forward a theory of subconscious and superego, then thousands of researchers pounce upon the products of their brainwaves as though they were great scientific discoveries. But when an esoterician offers a psychology that can really explain things, then this is no science, and such things they do not condescend to examine. If someone nevertheless makes an attempt, this just results in superficial opinions based on a total misunderstanding of the esoteric terminology. Only time can effect an improvement. After a few hundred years the mistake is acknowledged. Truth is condemned before examination is begun. It is only a matter of finding apposite arguments and construct the discovery. The history of science abounds with such instances. But this truth they do not see or do not want to see and admit. At any event they refuse to learn from it. It is always hopeless to fight dogmatism in theology, philosophy, or science, the authority of the first self.
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1.61 History The history of the world is the story of mankind at the stages of barbarism and civilization, in the regions of repulsive energies. It is by and large the story of human ignorance, folly, and delusion: the history of illusions and fictions. The entire history is one single lamentation, drowned in Te Deums and songs of praise to the heroes fallen in the fields of honour. 2 We should have learnt to see that hatred has ruled between men. But as it is written: Having eyes, see ye not? and having ears, hear ye not? What we can learn from history is how we should not think, feel, say, and do. It is valuable in so far as he knows what is good who knows what is evil. 3 Apart from the history of ideas and the history of culture, history has been onesided military and diplomatic history, has omitted the other factors there are in the historical process. The result is parody of history. 4 The history of religion is part of history and must not be separated from this, since religion has been an essential factor also in political life and has often determined the motives of the acting persons. 5 True history is a unity of countless factors. This true history is still unwritten. It exists in the archives of the planetary hierarchy and is something quite different from our so-called universal history.
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1.62 Politics Politics is part of the problems of world view whenever politicians demand to decide what people should think. Therefore this should be said. 2 Democracy proclaims that all men are equal, are at the same stage of development, are equally competent to comprehend and understand reality. This belief in equality is the gravest of all human errors. Those who are the most ignorant of life and the least understanding thereby believe they are able to judge everything. That folly could be called the ineradicable part of the idiology of democracy. 3 It is a serious error to confuse universal brotherhood with democracy. Universal brotherhood concerns the mutual relations of individuals. Democracy is a political system that puts power into the hands of life-ignorant leaders. It is a system that inevitably entails demagogy. 4 Socialists and communists are blinded by an ideal theory. They have never understood that ideals can be realized only when mankind or, at any event, a decisive minority has reached the stage of ideality, become ideal men. The condition of this is that the unselfish common spirit has become normative for thought and action. This spirit means that you do not demand more from life than what is necessary to fulfil your duties, that you are glad to forgo everything that is not necessary to life. At mankinds present stage of development, where the spirit of both individual and collective self-sacrifice is lacking, socialist and communist systems must demonstrate their untenability. For instance, communist rgimes must introduce private profit for industrialists and workers in order to raise the standard of living for the people. 5 What was the outcome of ideal communism in the Soviet Union? The prohibition of all other thoughts than those decreed by the temporary rulers. An efficient spy and police tyranny. Concentration camps where millions of people perished every year. An upper class whose members did not have fixed salaries but just requisitioned whatever they wanted. A working class of slaves. What an ideal society! 6 You must be as helplessly life-ignorant as a man to believe in social idiologies of any kind. Still they have not reached the essential insight that it is not a matter of the right doctrine, but of the right life, life in accordance with the laws of life, the laws of freedom, unity, development, etc. If freedom and unity cannot be combined as two sides of the same
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thing, then every social system will be abortive. The question is whether mankind is ripe for such insights. 1.63 Education That old saw, We do not learn for school but for life, quite simply is not true. Apart from certain skills (reading, writing, arithmetics, languages) most people do not find any use for what has been crammed into them. In most cases it would have sufficed to give them a general introduction to the various scientific disciplines without any study of details. The school has never afforded a rational world view and life view. The teachers themselves did not have one. The guesswork of the philosophers cannot help either, just shows that they did not grasp anything of reality, and so such study merely aggravates the pupils uncertainty and sense of absurdity. 2 Most people remain forever dependent on the world view and life view drummed into their receptive brains in childhood and at school. Exceptionally some few are roused to examine for themselves and to rethink (for such work must always rouse them to think in new tracks). And this process must go on as long as there can be divergent opinions on objective matters, which there will be until all have entered into the causal world and are able to ascertain facts for themselves in the three worlds of man. 3 Anyone who obeys the laws of the land in a free country leads a purposive life, and that can be considered sufficient for those at the stage of civilization. As a teacher the lawyer may well replace the priest. Beyond that, the purpose of the school should be to teach the young what they need to live in the physical world as useful members of the community. In contrast, it is not the purpose of the school to teach any sort of life view. Those now existing can just have a disorienting effect. If the school has taught you how to think for yourselves, then anyone who needs a life view or world view will find one corresponding to his level of perception. Such a view should be self-acquired. 4 University education may be useful if it trains you how to think logically, systematically, methodically. Regrettably, it still all too easily fosters young people to parrot and accept the prevalent dogmas in most disciplines. It is true they say as research now stands, which amounts to an indirect acknowledgement of the principle of development. In practice, however, that does not prevent them from accepting the prevalent fictions as definitive facts to start from. All too often university graduates have an excessive faith in the usefulness of the opinions they have assimilated. All too often they seem dogmatic and onesided. 5 Most of what university and other education imparts is useless and an unnecessary burden; often it is erroneous. The present author would have saved an enormous amount of time, would have acquired more, and more useful learning, on his own. Everything that an intelligent person needs to know what a certain discipline contains is in an introductory book and, possibly, in short introductory courses. The usefulness of university education is enormously overrated. Self-education is more valuable. 6 It is highly desirable that an esoteric school for children of esotericians be established. It would teach esoteric world view and life view instead of the prevalent disorienting dogmatism. Such a school would give children quite a better start in life. It is also important to watch over the childrens company so that they do not get unsuitable (brutalizing) friends.
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1.64 Physicalism The so-called educated people may be divided into two categories: those who deny the existence of superphysical reality, thinking that the physical world is the only one there is, and those who know that there is a superphysical reality, superphysical material worlds. That is the essential and decisive issue. Whether you then as a cultured person are an atheist or a
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religious person or a humanist is quite irrelevant. Either there is a superphysical reality so that consciousness development can continue after so-called death, or there is no such reality: that is the point. There is no harm in having clear ideas, so that you need not mix up unessentials with essentials. 2 In so far as theologians, philosophers, and scientists are not physicalists they are fictionalists. The same may be said of those who are ignorant of the existence of the worlds of man, worlds 4749, of the fact that man is a monad in a triad in a causal envelope. 3 It is typical of the confusion of ideas and life ignorance of so-called intellectuals that they consider all discussion of superphysical reality as anti-intellectual. This emotional attitude is understandable. In the past they have had more than enough of theology and other kinds of superstition and more than enough of victims to such unreason. In our time they have seen more than enough of all manner of imaginary and senseless brainwaves. They keep to the results of scientific research and reject everything that is not scientific. That is a new kind of dogmatism, a priori denying all the obvious proofs of superphysical reality. They do not see that they make the same error in thought as dogmatism has always made, that it is the same kind of emotional thinking, however critical they believe they are. 4 To Schopenhauer life appeared cruel and meaningless. It must so appear to every thinking man who is a physicalist, that is to say: who starts from the assumption that the physical world is the only reality and man the end product of evolution. The pertaining idiologies will never be able to afford a satisfactory explanation of reality or of the three aspects of existence. They assume nothing but illusions and fictions in the matter of everything beyond the mere physical. Besides, they can seldom tell whether it is physical or superphysical. 5 Physicalists are not in a position to solve superphysical problems, since they lack superphysical faculties. That is a fact they do not seem to have realized yet. 6 In our time computers replace human thinking to an increasing extent. This just shows that man is a physicalist and that human thinking keeps within the limits of physical existence. So far the machine is reliable, since it exactly reproduces whatever has been put into it, only physical data ascertained. Man is no machine, however, even if the majority are content to be machines. Beside physical energies man has emotional, mental, and causal energies at his disposal, and those energies are beyond the capacity of the computer. 7 To an esoterician it is quite obvious that because of its theory of knowledge, physicalism must end up in skepticism. Also subjectivism is a form of physicalism, since it starts from the assumption that thinking is a mere brain-product, being ignorant of the existence of superphysical envelopes. 8 The greatest difficulty for the physicalist is the idea of invisible worlds. To him all existence must be objectively perceptible to everybody, be susceptible of scientific exploration. Whatever is not visible physical matter does not exist for him. 9 The world view of a philosopher is and remains physicalism. Farther than that he cannot reach. Superphysical reality remains inaccessible to him. Ennobling his emotionality and reason he may come up to the understanding of the ideas of humanism (universal brotherhood, etc.), ideas that belong to his subjective life view and bear witness to the fact that he is approaching the stage of the mystic. 10 In this connection it should be pointed out that so-called surrealist art has nothing to do with any reality. Besides, there is no super-reality. 11 Physicalists consider that the physical world is the only world existing and physical life the only form of life existing. They may certainly believe so. A time will come in some future incarnation when their instinct of life (the first manifestation of latent experiences) makes itself felt and they are not so sure of their ground. It may be that, before then, they have become able to photograph the process of death and to observe how the etheric envelope is

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released from the organism and the emotional envelope is released from the etheric envelope. People possessed of both etheric and emotional objective consciousness are still too few in numbers for their testimonies to affect the doubtful majority. As long as both subjective and objective consciousness exists, most people will be convinced only when their own objective consciousness ascertains facts. In that respect, the history of superstition has had a deterring effect. Still, most people trust the reliability of mental fictions and believe in the capacity of reason to decide what is true and false. That day will come when that conviction too will be proved fictitious. 12 When you consider the great multitude of thought systems composed of very few facts and mostly assumptions, suppositions, and guess-work, systems in theology, philosophy, and science that have been accepted by large and small collectives; and when you consider how difficult most people find it to liberate themselves from thought systems they have once learnt; then you see what a revolution in thought is required to sweep away all those follies. 13 Revolutionizing discoveries are impending, which will overthrow the conception of reality of theologians, philosophers, and scientists. Then the Pythagorean hylozoic mental system will be the salvation from mental chaos. Until then, hylozoics will be accepted only by those who have obtained this knowledge in a previous incarnation. 1.65 Occult Sects During the second century of the current era some 70 gnostic sects came into existence. Everyone of them had its own conception of truth, a different teaching about truth, but all preached the one and only truth. In the new epoch we live in, when all idiologies, old and modern, prove untenable and all are seeking desperately for something firm for emotion or reason to keep to, we witness something similar to what happened during the gnostic epoch: a great number of occult sects appear. Self-deception is inevitable and ineradicable. 2 These sects will disappear, however, when causal selves have incarnated in sufficient numbers, causal selves whose mutually agreeing and superior conception of reality and pioneering contributions will demonstrate their capacity. Until then, the few who cannot of themselves decide which teaching agrees with reality will adhere to some religious, philosophical, scientific, occult view. In their next incarnation they will have an opportunity to relearn. Anyone who cannot by himself determine the reality content of the various systems of thought does not need the true esoteric knowledge, since he is unable to use it for his consciousness development in a purposeful, lawful manner. 3 Only essential selves obtain permission from the planetary hierarchy to institute new knowledge orders. The old orders were closed by the hierarchy in 1875. No new orders will be permitted for institution until the year 2200. 4 Knowledge orders instituted by the planetary hierarchy must not be confused with the occult orders that exist in our times and proselytize more or less openly. What is taught in such occult orders or sects and thus proclaimed as secret is not esoteric any more, since Pythagorean hylozoics, containing as much knowledge of reality as mankind at its present stage of development can grasp, has been made exoteric. Therefore, occult orders serve no useful purpose. 5 Human consciousness development is a slow jog-trot through millions of years. It is possible for individuals, however, to hasten ahead of the general evolution. Those who do so and could be guides, pioneers, meet with little appreciation by the backward majority and largely become martyrs to their attempts at helping them.
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1.66 Religions It is important to tell theology and religion apart, and also to distinguish ideal religion from the various forms of religion. Theology is conceptual thinking about religious ideas. In contrast, religion is the emotional experience of a reality that is inaccessible to human (first selfs) concepts. In actual fact, that reality is fully understandable only to essential consciousness, which clarifies all phenomena of human consciousness. 2 Two basic ideal religions can be distinguished. The one, belonging to the emotional stage, is intended to ennoble emotionality, raise people who are at lower emotional stage, where repulsion (hatred) dominates, to the higher emotional stage, the stage of attraction. This was the endeavour of Buddha for the normal individual. At the same time he wanted to teach his disciples the complete liberation from their dependence on emotionality. The purpose of the other ideal religion is to help the self at the mental stage to enter the next higher kingdom, the fifth natural kingdom, and this was Christos mission with his disciples. The forms of religion that invoke those two avatars cannot be called ideal, however, but have largely misunderstood the contribution of their avatar to consciousness development. 3 All existing forms of religion are distortions of the one true religion, the knowledge of reality, the knowledge of higher kingdoms. Out of the few ideas of those kingdoms theologians picked up they constructed an absurd idea of god, which common sense must refuse to accept. But theologians of all kinds have become so idiotized by their own absurdities that they will refuse to acknowledge ChristosMaitreya as the promised Messiah even after the non-religious people have seen his divinity. 4 Religions that strengthen egoism (also so-called spiritual egoism, the desire of individual salvation and disregard for that of others) and so-called secret orders that just satisfy egoism, counteract consciousness development. It is important that people wake up, learn to see the meaning of life, and do not go on adhering to idiotizing (stupidizing, blinding) traditions. 5 There exist many different religions, such as Hinduism, Zoroastrism, Jainism, Sikhism, Buddhism, Jahveism, Islam, Christianity with its three main churches (Roman, Greek, and Protestant, the last one divided into hundreds of sects). The adherents of all those religions are equally convinced that their faith is the only true one. Should not these two facts alone make people think? Division is so great also in the sects mentioned that many students of religion have arrived at the result that every human being has his own religion. But the truth or the knowledge of reality can only be one. 6 A wise man was that Indian maharaja who after a comparative study of religions chose as his motto: There is no religion higher than truth. The esoterician may add: No religion has possessed the truth, which is the knowledge of reality. And a mankind at the emotional stage will never find it. 7 Still they do not seem to have understood that all human concepts and conceptions are just temporary means, usable on some certain level of development.
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1.67 Ideas of God Do you believe in God? An esoterician can answer this common question: Firstly, the word belief has several different meanings. If the word is supposed to mean blind acceptance, then the word is not found in the esotericians dictionary. You either know or you do not know. The assumptions you are often forced to make are no items of belief but are valid only temporarily, like scientific hypotheses whose life-time you do not know. 3 Secondly, as for the word god, all esotericians probably agree that all theological definitions of god are untenable imaginative constructions, that the ideas of god in all
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religions are abortive. There is no possibility to rationally define the concept of god. You arrive at nothing but absurdities. 4 In any case god is no person. There are innumerable gods, however, that is to say those who have reached cosmic consciousness. They are no isolated individuals but make up collectives with common consciousness. 5 Consequently, the question whether god exists or not may be answered by yes and no as well as by neither yes nor no. 6 If the word god must be used, it nevertheless does not refer to an individual but to a collective. The Jewish, Christian, and Moslem monotheism is the big error. We live in a pluralist universe. 7 God means the cosmic total consciousness. God immanent means the monads (primordial atoms) unlosable share in the cosmic total consciousness. God transcendent indicates the existence of cosmic natural kingdoms, which all monads in lower kingdoms will reach some time. All those kingdoms have the same task: to serve life. 8 The so-called ten commandments are no commandments of god. There must be commandments for the less rational people to go by, since without laws no community can exist. 9 Probably the majority of people are prepared to accept the existence of a fundamental intelligence (usually called god), the truths that behind all appearances the impelling force is love, that all the best things in man (the will to unity and understanding) are the effect of the will and activity of god, also the obvious truth that mankind alone can realize the kingdom of god on earth. 10 Buddha was no atheist. He objected to the prevalent mythology, so-called trinity (Brahma, Vishnu, Shiva), the misinterpreted symbol of the three aspects of existence (matter, consciousness, and motion). 11 The highest divinity is that collective which has shaped the cosmos in order that the primordial atoms, unconscious in primordial matter, develop their potential consciousness and, in due time, acquire cosmic omniscience and omnipotence just as those in the highest collective. 12 Praying to god that he save the souls of men, as theologians do, is as intelligent as asking a loving father to help his children. That is evidence of an amazing lack of psychological insight, quite apart from the fact that they lack a knowledge of life. However, it is not the business of god to save us but our business to acquire higher kinds of consciousness, until we enter into the divinity of the common consciousness. 13 The basic error of theologians of all ages is that they have refused to see that god realizes his will through man and that he seeks to express his love through man. It is in the human kingdom that the will and love of god must be realized, and man realizes this by becoming an instrument of god among men. Without men god is not able to achieve anything for mankind. 14 When Pythagorean hylozoics has been generally accepted as the only rational and tenable working hypothesis, then most theological terms will be replaced with exact ones. So, for instance, god transcendent will be replaced with higher natural kingdoms, and god immanent will be replaced with the individuals unlosable share in the cosmic total consciousness. Without this share the law of self-realization would be an absurdity. 15 The insight that god is the cosmic total consciousness, in which all individuals in all natural kingdoms have an unlosable share, is an insight that man wins only when he has entered into unity. Those who have once been initiates have an instinctive certainty of this fact. This makes it possible for them to find the right path through the labyrinth of life irrespective of all fictional systems; enables them to live happy and unconcerned in the certainty of the wonderful freedom of gods children.

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1.68 Holiness The basic error of the theological way of thinking is that it distinguishes between spiritual, sacred, or holy and profane or worldly. Everything in existence has come about for the consciousness development of the monads and therefore is spiritual or holy. Everything that is done in the right spirit is spiritual. It all depends on your motive. Scientists who work at the countless problems of the matter aspect, politicians who unselfishly work at the solution of political problems with universal brotherhood as their aim do more spiritual work than theologians who lack understanding of the meaning of life and largely counteract consciousness development. Theologians have no priority to the kingdom of heaven. On the contrary, by their dogmas they hinder men from becoming second selves, from attaining mans true home, the causal world. 2 The very ideal of saint has deprived man of his naturalness. What was originally intended by the concept of becoming a saint was the acquisition of the qualities of attraction, the liberation from hatred, the will to unity. In order to become a causal self an even greater liberation is required, namely the forgetfulness of your own self (your personality). 3 Writings can just convey knowledge of reality, and there is nothing particularly holy in that fact; if what is said in the writings is beyond the power of peoples comprehension, it is merely secret, mysterious. As Buddha rightly pointed out, there are no holy writings. The Bible is no word of god, no more than other religious documents. The Bible does not even give us the knowledge that Christos taught his initiated disciples. The information given in the Gospels is just what was intended for the people together with a number of gnostic symbols, which have remained symbols since their correct interpretation has not been given. 4 If the Bible is called the pure, unadulterated word of god, then by this alone it is an absurdity. As a historical document the Bible is the The Big Book of Lies; as a symbolical book it is still not interpreted. Hitherto life ignorance, injudiciousness, conceit, superstition, literalism have interpreted it. In order to interpret it rightly you must be at least an essential self with access to the planetary memory and to the original authors themselves. 5 There is no holy land either, no more than there are holy books. Either all countries are holy or none. It is just a meaningless name. If you consider the history of Palestine through the ages, then the expression holy land is rather a mockery, a bloody parody. The ancestors of the Jews, the Israelites, conquered Palestine from about 1300 B.C., exterminating the former inhabitants in the process. They abandoned the country 1900 years ago. According to the Law nobody has any right to conquer a country. Such a country must be lost. The dispersion of the Jews was in accordance with the Law, apart from the fact that they murdered their Messiah. The Jews have no right to Palestine whatsoever, and that is a lesson they have to learn. 6 Mankind is on its way to rise above the stage of barbarism, if it does not prefer to annihilate itself with its barbarous civilization.
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1.69 The Jews The Jews as a nation had no history of their own before the Babylonian captivity (587538 B.C.E.). During the fifty years they spent in Babylonia, however, several new generations grew up who became intensely religious. They shaped their own religion on the basis of studies which the most talented Jewish youngsters were allowed to do. In this connection the Jewish holy writings were compiled from documents in Babylonian archives, in which process many original data were misapprehended.
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However, their past and their new, spiteful Jahve religion prevented them from developing their consciousness. The law of reaping and the law of destiny in conjunction made their definitive dispersion necessary. The purpose of this suffering was to rouse their higher emotional consciousness so that they could missionize in the nations among whom they would live. 3 This purpose has not been achieved. Instead, the Jews want to return to the country they first conquered and then abandoned. Their historical mission is to be assimilated into the nations that have received them, the result being the dissolution of a religion that is abortive because it cannot be ennobled. 4 Jewish history has demonstrated more clearly than any other history that the worlds history is the worlds tribunal. The history of the Jews is the story of repeatedly frustrated hopes because of their defiance of the laws of life, the law of unity in particular. 1.70 The Gospels The Gospels, such as they are presented in the New Testament, are the results of the revision by Eusebios of original gnostic manuscripts. The gnostic manuscripts were thoroughly symbolical. Also when they seemed to depict factual events, this was just apparently so, since also those descriptions were symbols. Moreover, a historic description was impossible after 200 years, since the authors, except for the parables, had no better sources but a very unreliable oral tradition. They were almost completely reduced to using gnostic current sayings and putting them into the mouth of Christos. The statements ascribed to Christos are in many cases (far from always) in his spirit though not literally genuine or correctly worded. Another fact is that Paul subsequently destroyed the work of Christos in all essentials. At the time, Paul was not even a causal self. 2 Thus in their present form the Gospels must be regarded as distortions. It is very uncertain whether there is in the Gospels one single genuine saying by Christos. They contain much that Christos cannot possibly have said. Literalists and fanatics cannot read the Gospels in the true spirit and rightly interpret the many symbolic sayings. 3 The same is true of the Sermon on the Mount. It is no collection of sayings by Christos but a mixture of gnosticism and later additions and revisions. Large parts of it contain statements that Christos cannot possibly have made. In its present form it is not sanctioned by ChristosMaitreya. 4 The disciples of ChristosMaitreya were gnosticians, initiates of the very secret Gnostic Order, which was composed of members of other esoteric knowledge orders. They were fishermen only in the symbolic sense; by the name of Fishermen it was intimated that they belonged to the zodiacal epoch of Pisces or the Fishes, just as present-day esotericians are called Aquarians. Knowing this you realize that whatever in the Gospels is presented as speeches to the disciples cannot be genuine, Christos last speech in the Gospel of John, for instance. That is how you speak to ignorant people, not to initiates who have a knowledge of the planetary hierarchy and things connected with it. Christos cannot have had disciples on the stage of ignorance, since a 43-self does not accept disciples whom a 45-self is fully able to help.
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1.71 Some Fictions of Christian Theology The theological dogmatic system is untenable. It is not based on reality but is an imaginative construction of life ignorance. It is not necessary to have reached the stage of the mystic (48:3) to see this, but you certainly see it at the that stage, which is above the two lowest mental stages (47:6,7), which for the majority represents the highest reason.
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Theologians speak about the material world and the spiritual world, esoterically: the physical world and the emotional world. No theologians have reached further. They speak about soul and spirit. But since they do not recognize anything but objectively perceptible matter and consciousness is subjective, their notions of soul and spirit are working hypotheses, and very vague ones at that. 3 The death, resurrection, and ascension of Christ are three esoteric symbols which Christian theology has misinterpreted totally. To be sure it is impossible to understand them rightly without the knowledge of consciousness development and higher worlds. Death meant the liberation from the lower for the attainment of the higher. Resurrection meant just development, more exactly the acquisition of causal consciousness, and ascension meant the individuals entry into the planetary hierarchy. 4 One of the blackest lies in the Gospel novels is the alleged saying of Christos about nonresistance to evil. The planetary hierarchy maintains vigorously that whoever does not resist evil hands the power over to evil; that if men will not do their utmost to fight violations of the law of freedom they betray the kingdom of god on earth and cannot count on assistance from the planetary hierarchy among whose tasks is to fight the enemies of evolution. 5 Winston Churchill as well as Franklin Roosevelt were disciples of the planetary hierarchy (albeit unaware of this in their incarnation). This fact should be sufficient information as to the necessity of resisting evil. 6 In this connection there is an apposite statement by D.K. as to what the planetary hierarchy means by evil people: Those are evil who try to enslave people in any respect whatsoever, who try to violate any of the four freedoms (Franklin Roosevelts declaration of the 6th of January 1941), who try to gain wealth at the cost of other people, who try to reserve for themselves the produce of the earth (belonging to all). 7 To god there is no good or evil creature, just individuals on various levels of development. The saying in the gospel novel attributed to Christos, none is good save one, that is, god, was a gnostic saying. Christos would never have expressed himself thus. Goodness is unity. 8 The theological expression divine mercy amounts to attributing to god all too human qualities, as usual. Anyone who understands the unity of all life, who lives in unity (the true love), perceives such sayings as proofs of perversion, a total lack of understanding of life. 9 The saying gods will be done expresses two opposite views: that humility which sees that the decisions of higher powers are wise; that fatalism which regards mans mistakes and impotence as inscrutable blows of fate. 10 So-called vicarious suffering has a basis in fact which, however, theologians have misapprehended totally. That suffering is namely represented by the planetary government and planetary hierarchy whose burden of work is increased as human beings counteract development. Liberating others from the consequences of their mistakes would imply barring them from having the necessary experiences of life and hampering their development by not letting them reap what they have sown. Bad reaping, suffering, is no punishment but a necessity. When the self has become causally conscious, it will understand why. 11 Lin Yu-Tang: According to Christianity, god was so angered when Adam and Eve had eaten an apple that he condemned the whole human race to eternal hell. But when they murdered his son, he was so delighted that he forgave them everything. Thus appears the doctrine of the church to an unbiassed mind. 12 Christian theologians know nothing worth knowing about other religions. They are far from that insight which the philosophy of religion could have taught them: that there is only one true religion, the religion that all wise men of all ages have had in common: the religion of love and wisdom.

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1.72 The Christian Church The hostility to the Christian religion such as it appears in many people is easy to explain by esoterics. The reincarnations of the approximately 50 million people who were the victims of the theologians hatred in torture-chambers and at the stake cannot nourish any love of that religion. Historians are able to ascertain how theology prohibited free thought and free research whenever in disagreement with the dogmas of theology, and it stands to reason that they cannot accept such a church. Scientists and their followers have seen through the absurdity of the world view on which the Bible and Christian theology are based, and they necessarily turn away from such primitivism with contempt. Esotericians can add their knowledge of the fact that it was never the intention of the planetary hierarchy that a church was to monopolize the teaching of Christos. What esotericians disapprove of most of all is that the opinions of various writers have been put together into a Bible as though it were a consistent product with claims to be accepted as the word of god, a claim that must be called grotesque. 2 Along with their dogmatism Christian theologians introduced moral fictionalism into the West, a thought system which is hostile to life and which still terrorizes people in the domains of the Roman Catholic Church. It will be a great step towards liberation from this moral tyranny when people accept the correct medical view on sexuality and the judicial view on marriage as a social and not a divine institution.
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The above text constitutes the essay Introductions by Henry T. Laurency. The essay is part of the book The Way of Man by Henry T. Laurency. Copyright 1999 by the Henry T. Laurency Publishing Foundation.

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2 THE MONAD LADDER


2.1 Basics About Involution and Evolution The cosmos is composed of primordial atoms, which Pythagoras called monads. They can be divided into involutionary and evolutionary monads. Involutionary monads are involved (composed) to form ever more composite atoms of 49 different kinds in all. It is these 49 atomic kinds that make up the material content of the cosmos from the highest cosmic world (world 1) to the lowest planetary world (world 49). 2 The condition of individual evolution is that an involutionary monad, involved into an atom, starts being self-active. Thereby the monad becomes an evolutionary monad. It is still involved into a composite atom but constitutes the only evolutionary monad in this compound of involutionary monads. 3 There are in all 49 different, ever higher kinds of evolutionary monads. Which kind the evolutionary monad belongs to depends on which atomic world it has attained in the evolutionary process from the mineral kingdom to the highest cosmic kingdom. The higher world the evolutionary monad has attained, the fewer involutionary atoms enter into its individual atomic envelope. 4 When the evolutionary monad has reached the highest world of the highest cosmic kingdom (world 1), it has liberated itself from involvation into matter. Thereby it has once again become a free primordial atom, what it was before involvation into the 49 cosmic atomic kinds. The decisive difference is that the monad before involution was without consciousness, and before evolution it lacked the faculty of self-initiated activity, but upon the conclusion of evolution it has acquired cosmic omniscience and omnipotence. 5 This is involution and evolution in its simplest summary. The whole system actually proves amazingly simple when you start from the basic facts. 6 It should be added that evolutionary monads can be divided according to the kingdoms they have reached mineral monads, vegetable monads, animal monads, human monads and according to the atomic consciousness (or world consciousness) they have acquired: causal monad, essential monad (46-monad), superessential monad (45-monad), etc. 7 Evolutionary monads that have acquired self-consciousness can also be called selves (causal selves, essential selves, etc.). The term monad emphasizes the matter aspect; self, the consciousness aspect.
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2.2 Different Ways of Describing Evolution The ancient esoteric description of existence dealt mostly with the descent of spirit into matter, with involution (creation), with the origination of the worlds, the triads, etc., with energies from higher worlds and all the kinds of help received from there, which makes evolution possible. More important for man, however, is the knowledge of evolution, the ascent of the monads from the lowest world and the mineral kingdom, their gradual acquisition of self-activity, consciousness and envelopes of ever higher kinds. 2 Laurencys intention with his presentation is to show the path of the selfs development from the mineral kingdom to the highest cosmic kingdom. In so doing he has started from a cosmos already perfected, from a solar system already fully built out, from a triad chain already formed. How all this has come about is quite another matter and it would require quite another mode of presentation. The intention thus is to clarify, in the simplest manner possible, the actual meaning of life, the consciousness development of the monads, and the schematic process of this. The older, technical descriptions have made it unnecessarily difficult for the
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uninitiated to grasp this process and has prevented them from understanding and accepting esoterics. 3 The risk of this presentation is that the knowledge of reality can be conceived as too simple. Then it should be pointed out that only a perfected second self (45-self) is able to fully grasp reality in the solar system. Even to such a self the cosmos remains a vision, just as the solar system remains a vision to man. 4 In their descriptions of existence, Besant and Leadbeater started from the old presentation of the oriental esoteric orders. What these writers did not take into account, however, was that the method of teaching was completely different. The neophyte was made to follow all the processes as if he were shown a film, and so he could experience them in quite another manner than what is possible when just reading a book. The very vague notions of most theosophists are sufficient proof of the difficulty of the subject and the clumsiness of the more recent methods of presentation. The knowledge of reality must be mastered step by step just as a school with many classes is passed. The whole process is much more difficult than even a causal self can realize. The proof of this are D.K.s extensive accounts in 18 volumes. And yet they are like a drop in the ocean. 2.3 The Knowledge of the Matter Aspect Much of what is said in the following concerning the triads has reference to the matter aspect, the technical side of the selfs consciousness development. The purpose is to clarify what goes on in the subconscious, to the service of those who feel the need of fully understanding the very process. When they have once understood the process, the insight gained has fulfilled its purpose and then the matter aspect should not occupy attention anymore. For consciousness is the most important, and attention should be wholly devoted to the process of consciousness. The material process is automatic and it is disturbed if attention is directed to it, a fact that cannot be too strongly emphasized. The individual must learn to live wholly in the consciousness aspect and to disregard the matter aspect in everything connected with the activation of consciousness. 2 However, the knowledge of the material process is valuable, since it liberates from that mystification which is typical of the stage of the mystic (the activation of higher emotional consciousness), which was characteristic also of medieval mystic aspiration and which is still rampant in modern mystic sects. 3 Reality exists and is given. In that respect there are no mysteries. Consciousness development is the result of self-initiated consciousness activation. The knowledge of the three aspects of existence allows common sense to claim its right and liberates from the otherwise inevitable, desperate speculations of ignorant imagination, which usually result in unnecessary suffering. Everything pertaining to the divine is simple, direct, and natural to the highest degree. Be suspicious of everything mystical, which either leads you astray or is above your own level of understanding and possible ability and should then be left for the future! There are no short cuts (but often long ways round) in the matter of consciousness development; everything is methodical, systematical, inevitable process; everything in due time. Add to this the esoteric paradox: to walk the path means an endless series of daily discoveries by experience of the expanding content of consciousness.
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2.4 The Atomic Chain of the Monad At the entry into the mineral kingdom, the evolutionary monad is involved into a 43-atom. Since a 43-atom contains all the 42 higher atomic kinds, the monad thereby has access to an unbroken chain of atomic kinds 243 (the monad itself is of atomic kind 1). This atomic chain is the monads unbreakable energy and consciousness link with all worlds in the cosmos.
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Evolvation implies that the monad moves along its atomic chain and so doing passes through ever higher worlds, ever higher natural kingdoms. During its whole sojourn in the solar system, the monad remains involved into its 43-atom. When the monad, some time in the future, has abandoned its three triads and passed from the solar system (4349) to the lowest cosmic kingdom (3542), it will continue its evolvation in the ever higher atomic kinds of its 43-atom, until, in the highest cosmic world, it has liberated itself from its involvation into matter and stands out as the primordial atomic being it has always been. 2 This is the basic scheme of the monads evolution. It is by its own activity that the monad evolves to ever higher atomic kinds with ever greater share in the cosmic total consciousness. This is the basic problem of existence. In what way it is to be solved is the chief task of the cosmic collective building a new cosmos. Those processes are not as simple as they perhaps appear but require a complicated procedure. In the seven lowest atomic worlds (4349) atomic density is so great that the monad must for its consciousness development make use of triads and the triads, in their turn, must use material envelopes. The immediate task of the monad is to self-activate consciousness in these triads and envelopes and, using the energies pouring in, learn to master these tools; a task which requires self-acquired qualities and abilities. 2.5 The Chain of Triads The chain of triads is the path of the evolutionary monad through the solar system, the path of the selfs consciousness development with entering into unity, to the realization of its potential divinity thanks to its unlosable share in the cosmic total consciousness. 2 The chain of triads, even more appositely called the monad ladder, is made up of three triads linked together. These may be compared to a ladder to be climbed by the monad. The three triads with three units each form the nine coils of this ladder. The triads are the inmost envelopes of the monad. 3 The triad is so called since it consists of three material units: two atoms and one molecule.
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I The first or lowest triad consists of: one physical atom (49:1) one emotional atom (48:1) one mental molecule (47:4) II The second triad consists of: one mental atom (47:1) one essential atom (46:1) one superessential molecule (45:4) III The third or highest triad consists of: one superessential atom (45:1) one submanifestal atom (44:1) one manifestal molecule (43:4)

The mineral kingdom (the first), the vegetable kingdom (the second), the animal kingdom (the third), and the human kingdom (the fourth) are the natural kingdoms of the first triad. The essential kingdom (the fifth) is the natural kingdom of the second triad. The manifestal kingdom (the sixth) is the natural kingdom of the third triad. These six natural kingdoms develop within the solar system. The atomic worlds of the first triad are 4749; those of the

second triad, 45 and 46; those of the third triad, 43 and 44. Worlds 4349 belong to the solar system. 8 In the mineral kingdom and the vegetable kingdom, the monad is centred (enclosed) in the physical atom (49:1); in the animal kingdom, in the emotional atom (48:1). In the human kingdom, the monad should, according to the plan for normal consciousness development, be centred in the triad mental molecule (47:4). On account of the lagging behind on this our planet, this is seldom the case until at the stage of humanity. 9 In the mineral kingdom, the monad belongs to a mineral group-soul; in the vegetable kingdom, to a vegetable group-soul; in the animal kingdom, to an animal group-soul. Upon transmigration to the human kingdom, the triad is enclosed in a causal envelope, isolated in this envelope without community of consciousness with other beings. 10 The triad produces vibrations in the different molecular kinds of the envelopes. It conveys energies between the different envelopes of incarnation and from the causal envelope. 11 Between the centres of the different envelopes there are connecting links through which the energies from higher to lower triads pour down via the envelopes. The two most important connecting links are the thread of life, the thread of energy (sutratma) through the heart centres of the envelopes; and the thread of reason, the thread of the monad (antahkarana) through the crown centres of the envelopes. 12 The triad is the selfs instrument to produce and control the envelopes. Mans aggregate envelopes are four in number, three envelopes of incarnation and the one permanent causal envelope. The etheric envelope is shaped by the vibrations from the first triad physical atom; the emotional envelope, by those from the emotional atom; and the mental envelope, by the vibrations from the triad mental molecule. When the time for reincarnation has come, the self in the triad awakens and activates its three units. The individual received his causal envelope from Augoeides at his transition from the animal to the human kingdom. 13 The triads have been formed in order to facilitate the consciousness development of the monads. The monad in a triad has three different kinds of consciousness and energy at its disposal. Higher kinds include lower kinds, and therefore higher kinds not only understand but also can control lower kinds. The triad consciousness is a synthesis of three different kinds of consciousness. Whichever of the three kinds dominates depends on the developmental level of the monad. 14 The first triad enables the self (the monad) to be conscious in three different worlds, worlds 4749, simultaneously. 15 The consciousness of the first triad physical atom is three-dimensional; that of the emotional atom, four-dimensional; and that of the mental molecule, five-dimensional. Here it should be kept in mind that the higher always includes the lower. The five-dimensional consciousness of the mental molecule can see with both three- and four-dimensional vision. 16 In order to objectively study the subconscious of the first triad and to follow the experiences of the triad it is as a rule necessary to have essential consciousness. In contrast, the subjective memory of the triad is accessible to self-consciousness. This memory should not be confused with the collective memories of the envelopes, which dissolve along with the envelopes. 17 The second and third triads have passive consciousness until the monad is able to centre itself in them. Until then, they function as conveyors of energy from their own worlds, thus as robots. The second triad gains a greater importance when man has reached the higher emotional stage; and the third triad, when man has become a causal self (has centred himself in the second triad).

When the monad has reached the highest kingdom in the solar system, it can dispense with its triads. However, in order to function more easily in the seven worlds of the solar system, the monad retains the first and third triads whereas the second triad can be eliminated. When the monad leaves the solar system for cosmic consciousness expansion, also the two remaining triads are of course dissolved. 19 The three triads are particular expressions of the three aspects of reality. The first triad expresses especially the matter aspect; the second triad, the consciousness aspect; and the third triad, the motion, energy, and will aspect. 20 The three triad units are expressions of the same relation: the lowest unit expresses the matter aspect; the middle unit, the consciousness aspect; and the highest unit, the will aspect. This prevails simultaneously as each unit has all three aspects; a recurring analogy of these three aspects in everything. 2.6 The Formation of the Triad Chain The manner in which the triads were formed has been described in circumstantial detail, it is true. Because of their symbolic character, however, these accounts have not satisfied the demands of exact description. Much work remains to be done before the pertaining processes have been clarified scientifically. 2 The individual forms his first triad himself through evolution in the three lowest natural kingdoms. He is given the two other triads at his transition from the animal to the human kingdom as he receives a causal envelope, in which process all the three triads are linked together. In the various processes of involution the self, the monad, has certainly prepared the formation of the two higher triads, but in their final shape they are the works of cosmic selves of the deva evolution. 3 When the individual transits from the animal to the human kingdom, he brings along the physical atom which the monad appropriated in the mineral kingdom, the emotional atom in which the monad was encapsulated in the vegetable kingdom, and the mental molecule which the monad used in the animal kingdom, to a lowest triad which is added to the second and third triads already existing. Thereby the triad chain is completed and ready for the evolutionary monads further evolution in the fourth, fifth, and sixth natural kingdoms. 4 When the triad chain is shaped as the involutionary monad transits to evolution when passing to the mineral kingdom, the composition of the third triad becomes the norm for the second and first triads. This is the reason for the saying that the two lower triads are expressions of the third triad. Since we have not received any detailed information about the rules of this composition or its effects, the speculations of occultists on this score may be left at that. The energies conveyed to the second and first triads come through the third triad, it is true, but these energies originate in their turn from cosmic worlds without which no lower worlds or processes of manifestations in these could exist. 5 It is perhaps not precluded that the whole triad chain with its three triads has existed from the beginning, although esoteric researchers have been able to observe the three units of the lowest triad, in the three lowest natural kingdoms, as loose permanent units. Definitive data from the planetary hierarchy are not yet available. 6 The evolutionary monad spends seven eons (one eon = 4320 million years) in each of three lowest kingdoms. The age of our planet, Terra, is only three and a half eons of activity; and our planet was completely remoulded at the dawn of every such eon of activity.
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2.7 The Triad Chain Makes Evolution Possible From all higher kingdoms (cosmic and systemic) issue streams of life, which enable lower worlds to exist and develop. The source of energy is the highest cosmic kingdom. And each of the other kingdoms receives and scales down the more and more differentiated energies of the aspects of life for use in the next lower kingdom. 2 The triad chain is the monads connection with higher worlds and kingdoms. The triad chain makes it possible to set up a consciousness connection between the highest (43) and the lowest (49) systemic world and an energy connection between the three triads and, through them, the different envelopes of the triads. It is via the triad chain that the monad receives the energies that enable the monad to exist and develop. This is the energy supply that the self must learn to use for the methodical and systematical activation of the various kinds of consciousness that enter into its superconsciousness. Without this energy supply the triads and envelopes of the self could not be formed, exist, and be kept alive. 3 In the human kingdom, the individuals consciousness development depends on his ability to utilize the consciousness aspect of the energies. At lower stages, this process of activation goes on unconsciously and automatically. When man begins striving to assimilate the consciousness of higher molecular kinds, he develops the ability to gradually discover more and more of the consciousness aspect. 4 It is the bridge of consciousness of the triad chain that makes up the unconscious basis for the acquisition of higher consciousness under the influence of energies received. But this acquisition presupposes the selfs energetic decision to utilize the energies. Without your own work you will have no consciousness development except your participation in the slow jogtrot of total evolution (thousands of incarnations instead of tens). 5 Higher consciousness is always acquired via the triad chain. This chain always serves as a conveyor of energies from the third to the first triad, energies of life that make it possible to form and preserve the triad envelopes. It is the individuals business to activate consciousness in the envelopes and in ever higher molecular kinds via that chain. The transition from the first to the second triad is particularly difficult. It requires a method that the individual is taught as a disciple of the planetary hierarchy.
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2.8 The Three Triad Selves The material worlds are enumerated from above and the triads, from below. All processes of manifestation issue from the highest world. But the monads self-activation and acquisition of self-identity in all the worlds begins in the lowest triad in the lowest world. That is the reason why the natural kingdoms and the triads, participating in evolution, are enumerated from below. 2 The monad (which is a primordial atom) is during its consciousness development in the fourth natural kingdom enclosed in the first triad (I); in the fifth natural kingdom, in the second triad (II); and in the sixth natural kingdom, in the third triad (III). 3 The monad the individual the self is as a human being in the fourth natural kingdom a first self; in the fifth natural kingdom, a second self; and in the sixth natural kingdom, a third self. This is the simplest manner of indicating the individuals status. Then you can disregard the division of second selves into 46-selves and 45-selves, or of third selves into 44-selves and 43-selves, and keep this further differentiation just for special cases. 4 The reader is asked to observe that the terms first self, second self, and third self have reference to the three triad selves within the worlds of the solar system 4349, so that he will not confuse these terms with the terms 1-self, 2-self, 3-self which refer to the three highest selves in the highest cosmic kingdom (worlds 17). There is no great risk of confusion, however, as the three highest cosmic selves are never discussed.
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You may, if you want, use the term self-consciousness of all the kinds of consciousness which the self has mastered and in which it can be self-conscious. A perfect first self thus can be said to possess physical, emotional, and mental self-consciousness. 6 The three triad selves are called selves, since the consciousness of the three triad units enable the involved monad, the self, to have a synthetic consciousness. 7 To the first self the matter aspect is the directly given and so fundamental. To the second self the consciousness aspect is the directly given; and to the third self, the energy or will aspect. 8 The energies of the first self are called material energies; those of the second self, consciousness energies; and those of the third self, will energies, pouring through the three triads.
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the first self the second self the third self


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dominant aspect the matter aspect the consciousness aspect the motion aspect

The consciousness energies of the second self are sovereign in the kinds of matter 45:449:7. The will energies of the third self are sovereign in the kinds of matter 43:349:7 and are at the same time the synthesis of all three aspects. 11 The individual as a first self is an individual self; as a second and third self, an ever more expanding collective self, an ever greater self with ever more selves, of course having unlosable individual self-identity. The three selves can be called the individual self, the planetary self, and the solar systemic self. 12 The worlds of the first self (47:449:7) can be called the worlds of life ignorance, since in these worlds it is impossible for the self to acquire a knowledge of reality and life. 13 The worlds of the second self (45:447:3) are the worlds of unity, common consciousness, knowledge and wisdom. 14 A first self cannot acquire a knowledge of the worlds of the second and third selves. Second selves can receive a knowledge of higher worlds through their connections with third selves, and third selves can receive higher knowledge through cosmic selves in the planetary government. 15 Exact knowledge of the constitution of man (the first self) can be obtained only through esoterics. Man cannot know himself without this knowledge. You may, if you want, define esoterics as that knowledge which is inaccessible to first selves. 16 The goal for the monad in the first triad is to become a causal self; for the monad in the second triad, to become a 45-self; and for the monad in the third triad, to become a 43-self. Thereupon the monad can begin to plan for the acquisition of cosmic consciousness in the lowest cosmic world by entering world 42. Cosmic consciousness thus cannot be acquired within the solar system. 17 It is the task of the first self to become a second self, or more exactly: the monads task in the first triad is to move to the second triad. The first self cannot achieve a contact with the third self. The causal self sometimes succeeds in this. 18 Not until the self (the monad) has solved the problems of the first triad (the first self) physically, emotionally, and mentally during thousands of incarnations, it is able to acquire consciousness in its causal envelope, that envelope which makes up the bridge between the first and second triads. The self becomes eventually ever more conscious subjectively in its causal envelope, long before it can be conscious objectively as a causal self. Then also the bridge is built between the first triad mental molecule and the second triad mental atom.

When the self in the causal envelope has succeeded in automatizing the functions in its envelopes of incarnation, resulting in a purposive distribution of the energies of the etheric envelope, the development of the first self is concluded. 20 When the monad has moved to the third triad, the second triad can be dissolved, since all its functions automatically enter into the third triad. The first triad is preserved if the self intends to work in the worlds of the four natural kingdoms. Not because the triad is necessary for this but because this facilitates the work of forming and preserving the lower envelopes. 21 The so-called personality is the monad in the first triad, in its envelopes of incarnation. When the envelopes of incarnation are dissolved, the personality is annihilated. Without this exact definition it is impossible to grasp clearly what is meant by the personality. It is the monad, the triad, and the triad envelope enclosing the triad (the incarnating, lesser part of the causal envelope), all three of them, which in various respects profit by the experiences of the envelopes of incarnation. 2.9 The Sutratma and the Antahkarana The triad chain makes up a continuous whole. Through the triads pass two connecting links, streams of energy, threads of atoms held together by magnetism. 2 The one connecting link may be called the thread of life. Its Sanskrit name is the sutratma. It belongs to the matter and motion aspects, makes it possible to form and preserve the forms of life. The sutratma issues from the third triad. It connects all three triads and all the triad envelopes. It goes through the heart centres of the envelopes, which centres thereby also have a connection with all three triads. 3 The other connecting link may be called the thread of reason. Its Sanskrit name is the antahkarana. It is particularly adapted to the consciousness aspect, makes it possible to vitalize the consciousness of evolutionary atoms in so far as they can be activated. The antahkarana issues from the second triad. It connects the brain with the second triad via the first triad. It goes through the crown centres of the envelopes and is anchored in the pineal gland. 4 Through these two channels energies of life and of consciousness pour down from higher worlds. In order to become a causal self, the individual must by himself have built his own connecting link between the first triad mental molecule and the second triad mental atom; and to become a second self, he must go on building the link between these two triads. 5 The connection between the three triads is characteristic of the individuals possibility to be connected with still higher worlds, dimensions. Development is nothing haphazard, but the individual walks ways prepared also in the future. If you disregard the matter aspect and start from the consciousness aspect, then you see that evolution in all the worlds of unity is a continued consciousness expansion. The vision indicates the way and presupposes the walking of the way. Without vision there is no way. That explains the old esoteric saying, where there is no vision the people perish. The power of visualization is a power of imagination and thus of an emotional nature (a combination of desire and thought in which mentality dominates). 6 The fools soul is with Allah. (Muhammad) That could be called a symbolic paraphrase of the fact that in the condition of absence of mind there is no consciousness connection between the brain and the triad (the causal envelope, the antahkarana). In contrast, the energies of life (the sutratma) function through the heart centre of the etheric envelope, and this keeps the organism alive.
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2.10 The Three Solar Systems The consciousness development of the monads goes on in three successive solar systems. 2 The first solar system was for individuals who began their evolution in the mineral kingdom and finished their evolution as first selves in that kind of solar system. There consciousness in the first triad developed into final objective consciousness in its worlds (47:449:7). 3 The second solar system (our own) is for individuals who want to develop into perfect second selves. In this system consciousness in the second triad develops into sovereign consciousness in worlds 4549. 4 The third solar system will be for future third selves. Consciousness in the worlds of the third triad develops in it. 5 The first system might be called the system of the matter aspect; the second system, that of the consciousness aspect; and the third system might be called the system of the motion or will aspect. 6 Those who reach their goal before the fixed time pass on to other solar systems or enter the cosmic career. Those who do not succeed in reaching the goal for a solar system, however, are to continue their interrupted consciousness development in the next system.
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2.11 Symbolism and Terminology The trinity of Christian theology the father, the son, and the holy spirit is a gnostic symbol, which theologians have never managed to interpret, because the symbol refers to consciousness in the three triads. The causal envelope with the lowest triad was called the temple of the holy spirit. 2 In gnostic symbolism, the third triad was called the father; the second triad, the son; and the first triad, the mother or the holy spirit. The mother gives birth to the son: in the first triad the monad has the possibility of becoming a second self; and in the second triad, of becoming a third self. 3 The first triad corresponds to Brahma of the Hindus; the second triad, to Vishnu; and the third triad, to Shiva. 4 In order to forestall confusion of concepts it is pointed out that in the esoteric literature the three triads are often called the three aspects. Since the three aspects of reality (in all worlds) are matter, consciousness, and motion (energy, will), it must be pointed out with particular emphasis that two quite different categories are intended. There is an obvious risk of confusing them also on account of the fact that the most characteristic traits of the three triads are their relations to the three aspects of reality: the first triad and the matter aspect, the second triad and the consciousness aspect, the third triad and the motion aspect. 5 The same is true of the term trinity, which also occurs in both categories. 6 In theosophical literature the second triad has been given the misleading name the triad, as though there were only one triad. 7 The third triad has been given the name the monad, a misnomer which has of course caused a confusion of ideas. 8 Nowhere in the older esoteric literature is there any mention of the monad as the primordial atom, the individual, and the self. It is only by the publication of the Pythagorean hylozoics that the pertaining facts have been put into their correct contexts. 9 It is through the secretary of the planetary hierarchy, 45-self D.K. (Kleinias) that the requisite data have become available and it has become possible to remedy the confusion of ideas hitherto prevalent. 10 It is true that the esoteric facts that have been allowed for publication after the year 1875 have been communicated through disciples of the planetary hierarchy. However, on account of
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the lack of Western terms of the new realities (higher worlds, higher envelopes, etc.) and the inability to find new words for these, the abortive terminology has resulted in a confusion of ideas and concepts.

The above text constitutes the essay The Monad Ladder by Henry T. Laurency. The essay is part of the book The Way of Man by Henry T. Laurency. Copyright 1999 by the Henry T. Laurency Publishing Foundation.

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3 THE FIRST SELF


3.1 Introduction When the monad in the first triad passes to the human kingdom, it is equipped with a causal envelope and is separated from all group consciousness. The human monad thereby acquires a self-identity, which only apparently is lost at new incarnations. This enables the monad to become conscious of being a self. Of course, it is only after the monad has acquired such a self-consciousness that it can be called a self. 2 When the self has in addition acquired causal consciousness and is able to causally study its many incarnations in the human kingdom, it recognizes itself as the same individual through all these different existences. In the collective consciousness of higher kingdoms the self has a self-identity it never loses. 3 Thus man is the first self: the human monad in a first triad in a causal envelope in the causal world. 4 The human individual is a first self until he has become a causal self. He is a first self, since he cannot be conscious but in his envelopes of incarnation, which have been formed by the first triad. After they are dissolved, he must incarnate in order to be conscious again. 5 At the incarnation of the first self, the causal envelope is divided into two parts, a greater and a lesser envelope. The greater one remains in the causal world. The lesser envelope contains the first triad and is therefore called the triad envelope. It incarnates, embraces, and penetrates the four newly formed envelopes of incarnation. This triad envelope exists only during incarnation. Upon the conclusion of the incarnation (as the mental envelope dissolves) the two causal envelopes coalesce, in which process the causal matter of the triad envelope, which has participated in the incarnation, is blended with the matter of the greater envelope. Before the next incarnation a new triad envelope is formed in the same manner from the matter of the greater causal envelope. 6 During incarnation man thus consists of the following five envelopes or beings:
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the triad envelope the mental envelope the emotional envelope the etheric envelope the organism
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(47:3) (47:4-7) (48:2-7) (49:2-4) (49:5-7)

At the end of the incarnation, the envelopes of incarnation dissolve in their due order: first the organism with its etheric envelope, then the emotional and mental envelopes, whereupon the triad envelope merges with the causal envelope. Having not acquired causal consciousness, the self sleeps in its triad in the causal envelope, until it is awakened to renewed consciousness and activity in a new incarnation. 8 This is, in short outline, the story of mans incarnation where his envelopes are concerned. 9 Consciousness development is a process in which the individual identifies his selfconsciousness with the consciousness of ever higher molecular kinds and then liberates himself from the lower molecular kinds when they have served their purpose and subsequently are just a burden. 10 All human (physical, emotional, and mental) abilities must be acquired in physical incarnation. Emotionality is ennobled through admiration, affection, and sympathy. Mentality is developed through reflection, the ever more exact apprehension of conceptual contents,

increasingly widened perspectives on the relations of existence, through facts of reality being put into their correct contexts in thought systems that embrace more and more. 11 The further development is best, most certain, and most efficient when allowed to go on in the subconscious. Development is automatic when the individual forgets himself and is absorbed in the service of life and evolution. According to the Law, every striving must bring about results. 12 In the present section some problems of the life-ignorant first self are discussed. The problems that are particularly typical of the envelopes that are invisible to the normal individual are discussed in the subsequent sections, which are particularly concerned with those envelopes.

THE ENVELOPES OF THE FIRST SELF


3.2 Generals The four envelopes of incarnation the organism, the etheric envelope, the emotional envelope, the mental envelope which the monad is able to work with, are four mechanisms. In so far as the monad has been able to activate the molecules and molecular consciousness of these envelopes, the four envelopes function as one mechanism for the monad in the triad. 2 The monad in the incarnated triad envelope makes use of its envelopes of incarnation as instruments of observation, apprehension, and expression. 3 Mans aura consists of four material envelopes: the etheric, emotional, mental, and the causal triad envelope. The aura makes up mans total life from his birth to the end of his incarnation. The aura makes up the selfs possibility of consciousness and the domain of the selfs apprehension; it is the receiver of all impressions, subjective or objective, from the four worlds. The aura radiates energy and has in some people a magnetic effect. The colours of the aura indicate the individuals level of development, especially the colour of the mental and emotional envelopes. 4 Man in incarnation is three beings simultaneously, since he has consciousness in his physical etheric, emotional, and mental envelopes. The envelopes have been given the name of beings, since they possess molecular collective consciousness. The term being is nevertheless not quite satisfactory, since it is not the purpose of the envelopes to be beings of their own or express their own tendencies, but to be instruments for the consciousness expressions of the self. However, the term being has been chosen to emphasize the consciousness aspect in the individuals envelopes and not, as is the case with the term body, to emphasize the matter aspect only. 5 The envelopes are never at rest, for they are pervaded in every second by countless vibrations in their worlds, vibrations produced by molecules with energy and consciousness. It is this influence from without that telepathically supplies the envelopes with all manner of illusions and fictions, which (if they are apprehended by the self) the individual takes to be his own feelings and thoughts.
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3.3 The Envelopes as Beings of Their Own The envelopes are called beings, since the matter of the envelopes has an actualized, passive consciousness. This means that the envelopes are incapable of self-initiated consciousness expressions but have the ability to apprehend, record, and preserve vibrations that are carriers of consciousness expressions. 2 The envelopes are easily activated by the faintest vibration. The envelopes are perfect robots that automatically reproduce all kinds of vibrations (consciousness expressions) they receive within their molecular domains. Therefore, the percentages of the different molecular kinds in the envelopes are very important. At his two lowest stages of development, for instance, mans emotional envelope predominantly consists of the three or four lower molecular kinds (48:4-7). The lower the level of development within the stage, the greater the percentage of lower molecular kinds, and so the monad receives chiefly vibrations from the corresponding lower regions in the emotional world. 3 The envelopes are directed by vibrations from self-consciousness (the waking consciousness), from the subconscious of the first triad, and from without, from the worlds of the envelopes themselves. 4 In addition, the envelopes have their own tendencies: an instinctive striving after obtaining ever stronger vibrations. In part this tendency is innate, since the envelopes are directed by
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impulses from the subconscious of the triad, from the tendencies the monad acquired in previous incarnations. Through its habits, similar feelings and thoughts, interests, etc., the monad gathers up molecules infected with these tendencies in its envelopes; these molecules, called skandhas, accompany the triad on the dissolution of the envelopes and at the subsequent incarnation. It is obvious that these skandhas can have either an inhibiting or a promoting effect. Often they are the germs of new, similar skandhas in a subsequent incarnation. Also habits can in this manner become inherited and innate and assert themselves even though the envelopes in the subsequent incarnation belong to quite different departments. 5 The above explains why the self has difficulty in freeing itself from old habits, from old consciousness associations. They have a tendency to recur in various connections. This has a promoting effect if the individual has received nothing but good impressions. At the present stage of mankinds development, however, impressions are by and large a burden, the more markedly so the more the individual strives after ennoblement. 3.4 The Worlds of the First Self The worlds of the first self have been made in order that the monad learn to distinguish between the matter aspect and the consciousness aspect, become conscious of itself and no longer identify itself with its envelopes (the matter aspect): I am not my envelopes. 2 The first selfs envelopes of incarnation make three modes of existence possible: life in the physical, emotional, and mental world. Of these modes of existence, physical life is without comparison the most important, since it is only in the physical world that man can acquire knowledge, qualities, and abilities. Life in the emotional world and in the mental world are only periods of rest between incarnations. It is impossible for man to objectively explore those worlds. That is possible only for the second self. 3 By activating emotional as well as mental consciousness man enhances his ability to better use these kinds of consciousness in new incarnations. This he does more efficiently in the physical world than in higher worlds. He activates emotionality by cultivating attraction admiration, affection, and sympathy and mentality by working up the knowledge he has acquired in the physical world. 4 If he takes the apparent realization of his imaginings (apparent, since matter forms itself according to the expressions of consciousness) for objective reality, then he is ignorant of the nature of these matters and must believe in what he is seeing. This is part of the illusoriness of the emotional world and the fictitiousness of the mental world. With a knowledge of reality he will no longer be the victim of the pertaining illusions and fictions but can purposefully help disoriented people to find their bearings in their new mode of existence, liberate them from the false notions about the hereafter that most people are afflicted with in physical life.
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3.5 The Selfs Dependence on Its Envelopes The envelopes of incarnation are not the self. The monad, the self, incarnates time and again until it can be sovereign in its envelopes. These envelopes are the monads own work, performed during all its incarnations ever since the monad received a causal envelope and in so doing passed from the animal to the human kingdom. The monad is long a slave to the energies of these vibrations, which the envelopes absorb from the vibrations of their worlds in accord with the affinity between the molecular kinds of the worlds and the corresponding molecular kinds of the envelopes. In this dependence of the envelopes on the collective consciousness and energy of the worlds appears mankinds collective responsibility for all individuals in the human kingdom.
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During our incarnations we have all contributed to poisoning collective matter and its collective consciousness by our perverse attitude to the laws of life, perverse because of our ignorance. Instead of trying to realize the meaning of life consciousness development we have preferred to identify ourselves with the matter aspect and to live an egotistical life, a life separated from the common consciousness. We have impregnated the consciousness of our molecules with this separative tendency, and this inevitably re-acts on everybody, since the matters of our envelopes at the dissolution of the envelopes are blended with the matter of their worlds and enter into the envelopes of incarnation of all people. The very separative tendency counteracts the meaning of life, which is everybodys share in unity. 3.6 The Energies of the Envelopes The envelopes are united with each other through two threads or energy connections. The one goes through the heart centre of the etheric envelope; the other goes through the crown centre and has a contact with the etheric brain. In right sleep the emotional envelope withdraws out of the organism and the etheric envelope (and stays near the organism), in which process the brain connection ceases. Death ensues when also the connection with the heart centre is severed. Man can live with the heart connection alone, but is then a mere robot devoid of reason. Automatized habits and mental atoms in the brain have the effect that even in this state the individual can move about as usual, so that he appears to have a little bit of reason left. 2 The five vital energies that maintain the life of the envelopes come from the third triad via the second triad and the causal envelope to the first triads envelopes of incarnation, where they go out through the heart centres. These five are: two physical energies, one emotional, one mental, and one causal energy. They are actually departmental energies, which fact is apparent from the envelope departments. The two physical energies come from the heart and basal centres and are distributed via the spleen centre. 3 In addition, the envelopes are pervaded by countless vibrations from all directions in such quantities that we understand the saying everything consists of vibrations.
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3.7 The Centres of the Envelopes In KR 7.22.5 there is a diagram showing the seven most important envelope centres (three below and four above the diaphragm) and how they are related to the seven departments. The combinations given are certainly not the only possible ones. Generally speaking, every centre is influenced by all departmental energies, but in addition the departments make themselves particularly felt in certain centres according to the individuals stage of development. 2 The seven most important centres are engaged in the individuals consciousness development. Under guidance by the teacher energies from the sacral centre are directed to the throat centre; energies from the solar plexus centre, to the heart centre; and energies from the basal centre, to the crown centre (and eyebrow centre). The more active the centres above the diaphragm, the higher the stage of development. 3 At the present stage of mankinds development, the solar plexus centre is the most active one. 4 All emotional energies go through the solar plexus centre. Clairvoyants perceive their phenomena through this centre. This is also the case of the most highly developed animal species (monkey, elephant, dog, horse, and cat). 5 Man can activate his heart centre by striving towards unity, by seeing what is good in all, by serving mankind and life. 6 All disease is due to the condition of the seven chief centres of the etheric envelope and their inability to rightly utilize the seven departmental energies pouring through the envelope.
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Such inability may have many different causes, collective and individual ones. In the individual case, it is generally caused by factors of the law of reaping (so-called karma). 7 The ignorant are warned not to direct attention to the various centres (which is like thinking of diseased areas). The only sensible attitude is to allow the centres to function automatically and instead work to acquire good qualities, seek to contact your Augoeides, and lead a life of service, forgetting your own self, and moreover profit by sunlight, observe a suitable diet, avoid strain and any kind of agitation. 3.8 The Departments in the Envelopes The departmental energies that make themselves best felt in the different kinds of matter

are: 1, 4, 5 2, 6 3, 7
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in the mental world in the emotional world in the physical world

The energies of the third department have their strongest effect in molecular kinds 49:5-7; and those of the seventh department, in 49:2-4. After the year 1950, the energies of the seventh department are the most dominant of all. This means that the lower matter of the etheric world (49:3,4) is especially activated, which makes it possible to acquire etheric objective consciousness and to master the pertaining energies. This will bring about a complete revolution in science and technology. Nuclear physicists have already started penetrating into domains of the lowest etheric matter, 49:4. The discovery of the etheric envelope will soon follow. 3 Envelopes always belong to departments. Mans five envelopes may belong to five different departments, although this is not very common; generally, seldom more than three out of seven possible. Usually, the causal envelope and the triad envelope belong to different departments. It is possible also for the first self to assimilate these departmental energies. The majority omit to do it, however, being ignorant of their departments. The horoscope of an individual may give certain indications, even though each department receives its energies from three zodiacal constellations out of twelve. 4 Physical envelopes react preeminently to the departmental energies of the causal envelope, whereas the emotional envelope is influenced by the energies of the triad envelope. If, for instance, the causal envelope is of the first department and the triad envelope of the sixth department, conflicts between these energies easily arise with psychological problems for the self as the result. 5 First selves can be divided into extraverts and introverts. Extraverts have departments 1, 3, 5, or 7 in their causal envelopes; introverts have 2, 4, or 6. Except those who belong to the first department, are pronounced dynamicians, and consequently cultivate the motion aspect, extraverts are more interested in the matter aspect of existence. Introverts have their interests in the consciousness aspects (philosophy, psychology, literature, music, etc.). 6 Similar phenomena are encountered in those who have several odd or several even departments in their envelopes of incarnation. 7 The following is a teachers comments on a disciples envelope departments and may serve as an example of the import of the departments in the envelopes. (Be it noted that the individual effect depends on individual character and level of development.) 8 Your causal envelope is of the first department; and your triad envelope, of the fifth department. This in itself presents a problem for it produces a preponderance of those

envelope energies which have an extravert effect (the line 1357), resulting in a critical attitude; the first department with a tendency to isolation. 9 Your mental envelope fourth department gives you a love of harmony and beauty but also that inner conflict which urges you to try to overcome your failings and so attain harmony of a higher kind. Your first department has facilitated this harmonization. 10 Your emotional envelope second department has been the most important in your personal development by balancing you to the energies of the first and fifth departments. 11 Your physical envelope third department with its active intelligence has given you your capacity to lead a purposeful life in the physical world and to handle money in the right way. 12 Your most difficult problem has been an opposition between your emotional envelope second department and your physical envelope third department mental energies, a conflict in the choice of different courses of action. 3.9 Magnetism There is physical, emotional, mental, etc., magnetism, a phenomenon that has been very little noticed. However, that empirical principle, like is attracted to like, expresses a truth that can be verified by everybody. When you are ill at ease in a certain environment physically as well as emotionally and mentally, the cause of it may be magnetic repulsion. 2 Reciprocal magnetic attraction is obtained if two individuals have the same departments in their envelopes: at lower stages, in their etheric and emotional envelopes; at higher stages, in their causal and triad envelopes. 3 The opposite magnetic polarities of male and female envelopes complement each other in a manner that is still unknowable to us in many respects. The effect of this is of course greater if the partners have the same interests in life; and it is the greatest if, in addition, they have reached the same stage of development. The two factors mentioned are the most important ones among the almost countless other factors summed up in the old saying, Birds of a feather flock together. So it is because quite many causes of friction are then eliminated. 4 People often misunderstand magnetic attraction. Physical and emotional attraction often mislead man and woman to believe they match each other when they do not at all match or mentally understand one another. Such misunderstanding is the cause of many unsuccessful marriages. A successful marriage is the result when the two partners on the same, higher level of development have the same departments in their causal envelopes. If they, in addition, have the same departments in the causal envelope (the second, for instance) and the triad envelope (the fifth, for instance), then the result is the perfect marriage. Any departments will do; if only they are the same, then there is direct, mutual understanding. 5 Many marriages are reaping marriages, and a divorce is advisable only if the debt to be repaid has been settled per contra. Otherwise the result may be one more unhappy marriage in a new incarnation. Schiller says rightly: Drum prfe, wer sich ewig bindet, ob sich das Herz den Herzen findet; der Wahn ist kurz, die Reue lang. (Therefore, whoever binds himself for ever should try whether heart finds heart; delusion is short, remorse is long.) But how many people consider that when so-called love has blinded their reason? When people fall in love, it is the result of the most infatuating illusion, an instance of the power of emotionality over mentality. Many times it is not even a matter of emotionality, but physical attraction is quite sufficient to begin the game of chance. 6 In the emotional world, the individual is attracted to those having a similar emotional attitude in almost any respect whatever that they deem essential. Since in that world none can conceal his emotions (though quite his thoughts, and since most people have no thoughts except emotions in mental garb), the habitual hypocrisy is no longer possible. Hypocrisy is a hard word, as are most true words. But a clarifying unmasking of things that people do not
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wish to see in themselves and in good faith deny helps those who want to be unmasked to see the truth at any cost. Only he has a prospect of coming to know himself who sees that he is a scoundrel. The fact that, potentially, he is something quite different and some time, as a cosmic self, will become the saviour of monads is also a part of the picture. 3.10 The Health of the Envelopes It can often be observed that the vital energies from the causal envelope are largely used up in the activity of the mental and emotional envelopes and that little is left for the etheric envelope. The consequence is either lack of energy and a state of weakness in the organism or that the individual takes little interest in physical life and is unable to develop the necessary qualities and abilities, is unable to assert his capacity. Then the remedy is to switch off attention from the interests of the higher envelopes and to direct it to physical life. 2 The ability to direct attention to the various kinds of consciousness and keep it in the kind of consciousness that is temporarily the most suitable is very important to psychic health. In so doing the individual liberates himself from his dependence on the consciousness content of his different envelopes and thus also from emotional depression, grief over losses, obsessional thoughts, and other similar states. 3 The three beings of the first self the etheric, emotional, and mental envelopes function side by side although sometimes with considerable friction, with the effect that vitality is reduced and health is impaired. 4 There are doctors for the organism as well as for the etheric, emotional, and mental envelopes. In order to help in the right manner, however, you must have a knowledge of the right manner. Regrettably, there are many people who think they possess abilities they do not have. If they have some knowledge of reality and life, in addition loving understanding and the desire to enter into the conditions and problems of other people, then the risk of misjudgement probably is not too big. 5 It has been assessed that in certain categories (due to their stage of development), about 25 per cent of disease have physical causes and about 50 per cent have emotional causes. D.K., however, assesses that the average contribution of the emotional envelope to the causes of disease is 90 per cent at the present stage of mankinds development (which has reference to the present proportions in which clans at lower stages dominate). Emotional consciousness is a great tax on the physical mechanisms, which have their own tasks to perform.
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THE CONSCIOUSNESS OF THE FIRST SELF


3.11 The Kinds of Consciousness of the First Self The normal individual has passive consciousness in all the 18 molecular kinds of the worlds of man: causalmental 47:2-7, emotional 48:2-7, physical 49:2-7. He has subjective active consciousness in nine of these 47:6,7; 48:4-7; 49:5-7 and objective active consciousness in three 49:5-7. In this it should be noted that the individual has no great use of his passive consciousness in 47:2-5, 48:2,3, and 49:2-4, since it, on account of its very passivity, is beyond his understanding. 2 We are still waiting for exact definitions, along with the necessary explanations, of consciousness in molecular kinds 47:2-7, 48:2-7, and 49:2-7. The information we have received so far is insufficient for an exact esoteric psychology. In their attempts to explain superphysical kinds of consciousness, occultists have started from results of nuclear physical experiments in physical etheric matter. Such explanations remain speculative, however, and are as all such things untenable. 3 Just as consciousness is divided into physical, emotional, and mental, so interests can be divided into physical, emotional, and mental ones. Physical interests include all branches of technology, etc. Emotional interests include music, art, and fiction literature. Mental interests include scientific disciplines (philosophy, psychology, etc.), political, social, financial problems. 4 Imagination is the highest technical faculty of emotional consciousness. Then come the mental faculties: analytic and synthetic, perspective, and system thinking. The transition to causal intuition is done via visualization and the cultivation of imagination. 5 The self always lives in consciousness, both when experiencing something as subjective only and when directing its attention to physical material reality. In that respect consciousness is always subjective. The crucial point, however, is whether consciousness is or is not determined by an independent material (objective) reality. This is what justifies the distinction of subjective and objective consciousness, a necessary distinction for anyone who does not want to end up in a confusion of ideas. 6 All consciousness expressions are also material phenomena that have an energy effect. The material phenomenon in higher worlds may be an atom, a molecule, or a whole material form (a so-called thought-form). The last alternative is the most common one, since the atom or molecule that was the idea by its vibration attracts involutionary matter from the environing world and so makes a form of emotional or mental matter. In still higher worlds no forms are made, but there it is only a matter of atoms and molecules of different dimensional capacity in entirely different kinds of space and distance, quite incomprehensible to the first self. All speculations on such things are vain. 7 Generally, man is controlled by the consciousness content of his envelopes with their tendencies (our qualities self-acquired during thousands of incarnations). This struggle of the self against the power of the subconscious Paul tried to describe in his so-called Epistle to the Romans. When the self has gained a knowledge of reality and life, it wants something different from what it wanted till then. This entails an opposition to what the self previously thought to be the self (envelope consciousness). It may take many incarnations for the self to win that victory and become sovereign in its envelopes. 8 In the normal individual (the majority) the subconscious is man proper. It is his whole past in lower natural kingdoms and his tens of thousands of incarnations in the human kingdom. Men are unaware of their subconscious and its potency, one is tempted to say: omnipotency. Men often do not know why they choose as they do. They are often unaware of what they say
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and do. That is why they can often in good faith flatly deny what they have said. It sprang forth from their subconscious spontaneously and without their noticing. 9 It is only when the individual enters into reality and frees himself from emotional illusoriness and mental fictitiousness that he gets into contact with his superconscious and is more controlled by this than by his subconscious. It takes many lives before the subconscious has lost its power and the constantly recurring choice between lower and higher ceases. When it has ceased, man is an aspirant to the fifth natural kingdom. 3.12 Self-Identity Self-identity, self-consciousness requires objective consciousness, at least in the organism, and a contrasting subjective consciousness in a higher envelope. The first stage in the development of self-consciousness is that the self in the emotional envelope knows that it is something different from the organism. The second stage is that the self believes it is thought and knows it is something different from feeling. The third stage is that the self has acquired causal consciousness and becomes aware of the fact that the consciousness of the lower envelopes is the tool of the causal self. 2 The monad as a first self cannot be aware of its immortality. At each new reincarnation it is a new self. The first self is aware of its mortality, not of its immortality. 3 Since the self does not have causal consciousness until the monad is about to pass to the second triad via the causal envelope, the self loses its self-identity at the dissolution of the envelopes of incarnation. In a new incarnation the self thinks it is a new individual without a past. It acquires its true self-identity only as a causal self with an ability to study its incarnations as a human being. The planetary hierarchy deems the loss of self-identity to be the greatest disaster that can befall man; so great that the hierarchy speaks of immortality only in reference to the causal selfs unlosable continuity of consciousness. This is also logical, since the first self, consisting of the envelopes of incarnation, is annihilated at the dissolution of the envelopes. Thereupon the self, unconscious and asleep in the triad in the reintegrated causal envelope, has lost its self-identity, the knowledge of the fact that it is an immortal self.
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3.13 Mediumism and Clairvoyance Mediums in the spiritist sense are those who have the ability to lend their organism with its etheric envelope to those in the emotional world who have recently put off these envelopes. It is characteristic of such mediums that they do not know what is happening, what others say and do. They are standing beside their lent organism, unable to perceive anything in the physical world. Quite another condition would obtain if a causal self with unlosable continuity of consciousness would lend his organism with its etheric envelope to a third self. 2 The prevalent notions about the different kinds of objective consciousness improperly called clairvoyance in different worlds and kinds of matter are very vague. In principle, there are in the worlds of man (4749) four kinds of physical etheric, seven kinds of emotional, four kinds of mental, and three kinds of causal objective consciousness. However, many of these kinds of consciousness are inaccessible to first selves. The ones accessible to first selves can in actual fact be further divided into many more kinds according to individually different conditions of right perception in each kind of consciousness. Emotional objective consciousness, clairvoyance in the proper sense, has its particular difficulties and because of that exhibits great individual differences. There are no two similar cases of clairvoyance, and it is difficult to find two clairvoyants describing the same thing in the same way.
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It is impossible to classify the individual phenomena that go by the terms mediums and clairvoyants. Common features may certainly be indicated, but beyond them there are always individual traits. There are countless kinds of people who are disposed to mediumism though they are not mediums or clairvoyants. The larger part of these phenomena is still esoteric and will remain so until public opinion is tolerably oriented in that part of the esoteric knowledge which has been allowed for exoteric publication. Before then, everything said on these matters would be misinterpreted. 3.14 The Objective Consciousness Possible for the First Self All consciousness has a material basis, and so it is in all worlds. A feeling is beside consciousness also an emotional molecule; a thought is beside consciousness also a mental molecule; molecules consisting of the matter of the respective worlds. If the feeling or thought is strong enough and the molecule thus has vibrational power, in addition an emotional or mental material form is produced. Beside these material vehicles of mans consciousness expressions there are of course in the emotional and mental worlds a great number of material phenomena independent of man. 2 The normal first self perceives nothing of this superphysical material reality. He takes consciousness in his aggregate envelopes (etheric, emotional, and mental envelopes) to be only subjective. He does not suspect that there is a material etheric world, a material emotional world, a material mental world around him. In order to apprehend this objective, material reality he must, to be sure, possess the corresponding objective consciousness. 3 According to the old theological view there were only two worlds: the sensuous world (the physical world) and the spiritual world (the emotional world). These are also the only two worlds of which the first self is aware. In its organism this self is aware of the physical world, and later, after putting off his organism, he is in his emotional envelope aware of the emotional world. In certain individual cases, the first self can already in his organism acquire objective consciousness of and in the emotional world, and these are the cases meant by clairvoyance. 4 The first self can acquire two kinds of objective consciousness beyond the sense perceptions of the organism: physical etheric and emotional. The etheric objective consciousness is exact, ascertains facts in the higher physical molecular kinds. The emotional objective consciousness the first self can acquire is not reliable. The reason is that the emotional matter man is able to observe, formable secondary matter, is affected by the pertaining consciousness, emotional illusions, and moreover by mental fictions. Particularly in its higher kinds (above 48:4) this emotional objective consciousness is positively misleading, for in its regions imagination reigns supreme. Constant primary matter, the basis of secondary matter, can be observed only by causal selves. Thus the first self cannot ascertain facts in the emotional world. 5 Therefore it is correct to say that the only knowledge of reality the first self can acquire on his own is the knowledge of physical reality, the domains of scientific research. The speculations of the philosophers, being subjective, without an objective basis, cannot accord with reality. For everything concerning the matter aspect of existence the facts of objective consciousness are the only criteria of reality. 6 For the first self, the man who has not become a causal self, there are only the physical and emotional worlds. Higher worlds belong to the second self and the still higher selves. That also the mental world is included here, is due to the fact that objective consciousness of and in that world is acquired only by the causal self who purposively prepares his transition to the second self. The normal first self at the emotional stage can certainly acquire subjective consciousness in the lower mental (47:6,7), but does not know that this consciousness is
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mental, since it is part of the emotional consciousness of this self, is that mixture of emotionality and mentality which yogis call kamamanas. 3.15 Nobody Knows the Limit to His Own Consciousness The fact that clairvoyants can ascertain the existence of higher worlds than the visible physical does not in the least imply that they know of still higher worlds or are even convinced of their existence. Often they have got stuck in some theoretical view that confirms them in their assumption that they have reached the final goal or, like Indian yogis, are on the verge of nirvana. 2 Then the first self cannot by himself determine the limits to his consciousness, and all mystics are instances of this fact. The clairvoyant, in his ignorance of esoterics, may even imagine himself to possess cosmic consciousness. Ramakrishna believed so as well as Martinus of more recent date. None of them had even mental objective consciousness, for that is an ability acquired only by the causal self. It should be noted that the mystic, if he learns about causal selves, very easily imagines himself to be one. 3 It is important to know about these limits to the objective consciousness of the first self, because then you need not be misled by those who appear with absurd claims. If Swedenborg, Ramakrishna, Steiner, and Martinus (just to mention the most well-known) had realized this fact, then they would not have led mankind astray. 4 The esoteric knowledge alone can orient us in the world of consciousness. The limits of consciousness are marked by the different envelopes and by the different molecular kinds in the envelopes. The self cannot be conscious except in its envelopes and in the molecular consciousnesses it has itself activated. This is not contradicted by the fact that the self is in addition able to sporadically contact higher consciousness. Such a contact, which is made possible by the fact that all the higher atomic kinds are always involved into the lower ones, does not entail any consciousness conceivable to the self. 5 It counts as an esoteric axiom that only a higher kind of consciousness can clearly see the limitation of a lower consciousness. Only the second self can see the limitation of the first self. Only the third self can see the limitation of the second self. Only a cosmic self (at least a self in the second divine kingdom, 3642) can see the limitation of the third self. Et cetera. The gist of what is said here is that nobody knows his own limitation until he is informed about it by a higher self. 6 Thus only second selves are able to determine, in the individual case, the limit to the first selfs objective exploration of reality. Beyond that, what layers of the universal collective consciousness the subjective monad consciousness is able to spontaneously contact cannot be determined even by second selves. All divisions and groupings are insufficient, and all dogmatizing in connection with them are just demonstrations of life ignorance, lack of experience. That is a thing which theologians, philosophers, and scientists cannot grasp for then there would be no dogmatism. Laurency (whoever he is; not the one people think, though) should have taught us all that much.
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3.16 Control of Consciousness Attention indicates the concentration of consciousness. Attention can be called the visual point of the self. The consciousness content of our envelopes of incarnation is determined by how we use our attention. Control of consciousness is control of attention and the most important factor of evolution. 2 Self-consciousness (attention) must be occupied. If it is not occupied with something essential, something that promotes consciousness development, then it must be something
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different, less useful, often useless, quite often harmful. Hobbies, amusements, etc., thus are only substitutes. The individuals level of development appears in his choice of objects of his attention. There are physical, emotional, and mental interests. Anyone who has acquired control of thought decides himself what he will think of. Others are dominated by their illusions and fictions. 3 It is important that man learns to tell the difference between himself (the monad in the triad) and his envelopes. Life-ignorant man identifies his self-consciousness with the consciousness content of his envelopes and thereby becomes the slave of these envelopes. The content of the envelopes are the tendencies we acquired in past incarnations as well as the perverse conceptions we have picked up from our environment in this incarnation. This content can any moment be vitalized either by the monad itself or by vibrations from without. Therefore it is a good rule, whenever you become the victim of your consciousness content, to say: My envelopes want this. I do not want it. Thereby you liberate yourself from your dependence on the envelope consciousnesses. The self can make itself free, if it really wants to. 4 If you really want to develop it is important always to be conscious of what you are doing, what you are thinking, feeling, saying, etc., to observe from which envelopes and which worlds those energies are coming which you use when acting. In so doing you will find it easier to control those energies and possibly use others as well. 5 Observing perceptions in your different envelopes need not at all imply that you are occupied with your own self, which you are recommended to forget. You can study your perceptions as an impersonal observer when it is clear to you that you are not your envelopes. It is the envelopes that perceive, that feel, that will, not the self, unless the self identifies with these consciousness expressions, believing them to be the self, and allows them to hold sway. 6 Where there is consciousness there is also energy. Meditation, which is concentrated consciousness, implies concentrated energy. Meditation that has a higher kind of consciousness as its object activates this, and that higher kind of energy, which is linked to consciousness, re-acts unfailingly on the individual meditating. If mental or causal consciousness is concerned, then second selves are able to observe these material currents and see by which aggregate envelope centres they are absorbed and distributed and which organs in the organism they influence. Ignorant man deals with forces, having no idea whatever of the effects they produce. 7 You can meditate in many different ways. The only truly efficient methods are still esoteric. Mankind is not ripe enough for them. Many people practise meditation so intensively that they supply the envelopes with energies that they cannot use rightly and which because of that have a destructive effect. 8 Subjects of meditation: happiness, joy, good qualities (especially those lacking or in need of strengthening); responsibility, sacrifice, friendship, idealism, qualities that exist in people, despite appearances, and need to be strengthened by telepathy. 9 Meditation is quiet, calm reflection. You can, for instance, choose a good quality and daily contemplate its importance to your own life until it has entered into your subconscious in a complex that manifests itself spontaneously in waking consciousness. A good quality that most people need to acquire is to be glad in order to spread gladness about you wherever you are. Another necessary quality is gratitude. There is so much we should be grateful for: sense, reason, knowledge, etc., that we have come to understand the importance of being helpful, etc. You can offer yourself as a server of your Augoeides so that he may give you an opportunity of helping someone whom you are able to help in the right way. 10 Every expression of consciousness is at the same time a manifestation of energy that often enough affects all mans envelopes and, last, the organism. Each individual expression

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may be unnoticeable in its effect, but added together they become noticeable. If people knew this they would observe their thoughts more. The general nervousness, irritation, tension is an outcome of the pertaining bad conditions and, in its turn, becomes a cause of all manner of organic ill-health. Many people have a bad habit of being irritated at other peoples stupid things long afterward, and this does not add to their well-being. Most people are discontented however well they live; there is always something that falls short of their expectations. In so doing they demonstrate that they lack several of the qualities that are necessary to the art of living. It is to our own detriment that we cannot take life as it is. That is a lesson we must learn if we want to reach any further. Having learnt it we make life easier to live for ourselves and others. Nothing but truisms that nobody cares about. Obviously there is much to do before we have learnt how to learn from experience; the experience of mankind during untold years and our own tens of thousands of incarnations. 3.17 Telepathy Telepathy is a basic quality of all matter with actualized consciousness. Telepathy is due to the cosmic unity of consciousness, the togetherness of all monads (with actualized consciousness) in the cosmic total consciousness. Consciousness is one and single in the whole cosmos. The inner differentiation of consciousness is due to the fact that there are different degrees of actualization and activation of consciousness in the monads. 2 All existing beings receive radiating vibrations from all beings in their worlds. In the last analysis, vibrations originate from the cosmic motion through the 49 atomic kinds. It will be a long time yet before mankind has acquired the ability to be aware of vibrations and their significance. 3 For man there are three different kinds of telepathy: emotional, mental, causal. In order to reach the brain the pertaining energies must affect centres in the etheric envelope: emotional vibrations are received by the solar plexus centre, mental ones by the throat centre, causal ones by the eyebrow centre; these centres thus must be activated. Telepathy of the ordinary kind (the only possible at the emotional stage) is the emotional vibrations through the solar plexus centre. 4 We are all telepathic, everybody to some degree. Telepathic transference is either conscious or unconscious. Conscious telepathy presupposes a special technique unless it is innate. Unconscious telepathy is the everyday phenomenon and common to all. Our emotional envelope is pervaded by vibrations in the emotional world, the consciousness content is received unconsciously by those who are on the same wavelength, and man thinks that it is his own feelings and thoughts. 5 It is foreseen that in our new epoch a considerable portion of mankind will be consciously telepathic. People will be influenced by their knowledge that people not directly concerned can perceive their emotions. Also mental telepathy will be possible between thinkers and scientists who have learnt to think clearly and distinctly.
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3.18 Problems of Future Psychology Until psychologists have acquired knowledge of mans different envelopes, their kinds of matter and consciousness, their departments, and the effects of departmental energies in the individuals envelopes, they will be unable to understand mans temperament, the subjective causes of his different patterns of reaction, his complexes and inhibitions, his type: extravert or introvert. Until then psychoanalysts or psychosynthetists will grope in the dark with all their different hypotheses and elaborated systems, all of them abortive. 2 The knowledge of the stage of development, the departments of the causal envelope, of the triad envelope and the envelopes of incarnation (mental, emotional, and etheric; the brain1

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cells are of the same department as the etheric envelope) is very important to self-knowledge and assessment of others. A skilful esoteric astrologer can read the stage of development from an individuals horoscope. More seldom he is able to state the departments though not how they relate to the envelopes. You must be a causal self to determine that matter with certainty. The departments of the envelopes of incarnation depend on the interests of the self in its previous incarnation. The department of the causal envelope depends on the circumstances at causalization. 3 We are all affected inevitably and largely unconsciously by everybody we come into contact with. That is a thing which is too seldom considered, particularly by those who are eager to make new acquaintances whom they navely call friends. There is some justification for the old cynical saw that nobody harms us as much as our friends. As for our so-called enemies we are on our guard. However, anyone who has the attitude of serving (of giving and not demanding) need not consider this danger but passes through contacts unharmed. 4 Psychologists should ponder the problem why certain people are unwittingly able to supply an atmosphere in which other people can think, create, and perform what otherwise they would not be able to. 5 The individuals normal consciousness development through the human kingdom requires tens of thousands of incarnations during millions of years. No psychology is possible without this knowledge.

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MANKIND
3.19 Our Unique Mankind Mankind has not reached farther than that hatred rules between individuals, families, classes, nations, races, religions, the two sexes, etc. And then man is defined as a being equipped with reason. It is a very narrowly developed reason, exclusively concentrated on physical material reality. The consciousness aspect of existence is scarcely discovered yet. Socalled psychology is a miserable business. 2 Mankind could have been given all knowledge of life by its planetary hierarchy. In their striving after power men knew how to arrange their lives and banished their teachers of wisdom. During twelve thousand years we have reaped our own sowing. 3 The history of the entire evolution on our planet is a taking and a giving, to receive and give out. The explanation of the troubles of mankind is that it has taken and not given, received and not shared. (D.K.) When we do not demand more than our necessary share there is abundance for all. The more we get the greater is our responsibility to manage it in the right way so that it benefits as many as possible and above all those who are most in need, which by no means is easy to decide. 4 Life supplies the material (worlds, envelopes, energies, etc.) for men to use in the right manner and thereby to develop consciousness. Mans every consciousness expression entails an energy effect. It is men that have made physical life a hell by their expressions of hatred (everything is hatred that is not love). Then they accuse god of having created such a world. He has not done it. Mans god is a monster of his own imagination. There are planets where the monads consciousness development goes on without friction. They are examples of paradisal life. Our planet is not included among them. 5 In no other place in our solar system and, according to what has been intimated, in our seven-globe of solar systems, is there such a mankind as ours. People arrive here from other solar systems to watch a mankind whose match in stupidity and brutality they have never seen. So the planetary hierarchy and planetary government have certainly assumed an exorbitant burden: to lead this mankind forward to unity. To bring monads of repulsive basic instinct together and turn them into human beings may be likened to a Sisyphean labour. Twice it has been necessary to drown mankind and a future third drowning is not precluded. 6 Human life contains many incomprehensible facts. A man who has once been standing before the highest divinity of our planet may later in life regard that experience as an illusion and deny the hereafter. Krishnamurti is an instance of this.
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3.20 The Present General Developmental Stage of Mankind At mankinds present stage of development, the normal individual (the majority) is objectively conscious only in the visible physical world (49:5-7) in his physical organism, subjectively conscious in the lower part of the emotional world (48:4-7) and lower part of the mental world (47:6,7). 2 Mankind can be largely divided into three categories: people of instinct, people of reason, and people of unity. Most people are guided by their instinct, their subconscious, and their emotionality. A certain percentage (percentages vary in different epochs) have reached the mental stage; and a very small portion, the stage of unity. In this it is to be noted that those who realize their possibilities according to the level they have reached are as perfect (divine) in their way as those who have reached higher stages and realize the possibilities of these. In that respect there is for the planetary hierarchy no difference between things profane (worldly) and sacred, as men conceive of them. Everything is in its way as sacred as
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anything else. However, this is probably understood only by those who have entered into unity, become conscious of their share in the cosmic total consciousness and experience the universal brotherhood of all life. 3 Men think that they are rational and are guided by their reason, which is an equally big and fatal error. At the present stage of mankinds development, only the two lowest mental molecular kinds (47:6,7) are activated. Men have activated the mental atoms in the physical and emotional molecular kinds. But this mentality is fitted only to work up the impressions of physical things into concepts and order these into mental systems, which men take to be knowledge of reality, a very superficial knowledge even though it has yielded amazing results in technical respect. Reason in the emotional world can affect emotional matter and emotional consciousness only. And the result has been religions, the expansion of mysticism into infinitude along with a firm belief in the correctness of the illusions that ensue and create material forms in the emotional world. Occultists speculate (fantasize) with the esoteric facts that have been publicized hitherto and supplement their own brainwaves where facts are lacking. They make the same basic mistake that philosophers have made in all times. It cannot be said too often that the only ones who possess knowledge (as far as it goes) of reality are those disciples of the planetary hierarchy who have received their knowledge from teachers belonging to the fifth and sixth natural kingdoms. 4 A very little fraction of the consciousness of the mental envelope reaches down into the brain (mans waking consciousness). It can take years until a clear mental idea in the mental envelope is conceivable. When speaking about superconsciousness, consciousness in activated and non-activated molecular kinds must be distinguished. Since the monad is centred in its emotional atom and emotional consciousness is without comparison the most active, the individual is the most conscious of his emotional states. Most people are indeed controlled by these states. 5 The idea is part of mentality and the ideal is part of emotionality. In this connection the causal idea is disregarded. If the causal idea reaches the brain directly through the first triad (not through the envelopes), this always results in realization (thanks to the enormous energy of the idea). The mental idea is realized only by mental selves. In order to be realized it must, at the present stage of mankinds development, pass through emotional consciousness to get the requisite driving force from it. If the ideal does not succeed in being sufficiently vitalized, then it will remain a beautiful subject of contemplation, armchair reflection, oration or poetical effusion; that much energy the ideal can often mobilize. Regrettably, this is true of most ideals. They are not put into physical action. 3.21 Children It is essential that children grow up in an atmosphere of love (which excludes fear), patience, understanding, orderly conditions and activity. To this should be added the consideration of the innate instinct, of the normal inclination (conditioned by the level of development), and the character tendencies (conditioned by the envelope departments and indicated by the horoscope). 2 With its primitive psychology and educational science mankind has not managed to solve the problem of upbringing. Parents do not take the interest in their children they should when they are responsible for having brought them into the world. Children are old souls with the experiences of tens of thousands of incarnations latent in their subconscious. 3 The important thing is to encourage the good dispositions and tendencies that children manifest, and to explain the consequences of mistakes as to the Law: to teach them that we have no right to violate others, that the suffering we inflict on others is returned to us, that we all make up a unity and, therefore, what we do to others we do to ourselves. It is a mistake to
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grant children freedom before they have learnt to distinguish between right and wrong, have understood where the limit to their own rights is. It is with the freedom of children as with the freedom of adults. The clearer concepts of right they have, the greater freedom they should be granted. The more correctly men apply laws of nature and life, the more safely from all evil they walk through life, the more safely from backlashes and bad reaping, the greater insight and right to knowledge that confers power. Children should be taught to make good in some way whenever they have broken against a rule. In contrast, corporal punishment after the age of three is a mistake as is any kind of psychological torture. 4 Sensible parents should put questions to their children rather than wait for them to ask. Children should be taught to think for themselves, not just parrot adults. How many people grasp that? 5 In educational respect three types of children must be distinguished: emotional, emotionally mental, and purely mental children. These three types require completely different teaching methods. But educators do not comprehend that. They cannot even discern the types. The future will give us educators of quite a different kind, however. 6 Many children and young people prove to be impossible at school, and their teachers declare them inferior. This need not mean, however, that those young people are at a lower stage of development. It may be due to the fact that they have reached beyond the stage of civilization and latently have a superior understanding of life that deems the things taught at school quite uninteresting. 7 Parents who have children at higher stages of development should not let them go to ordinary schools, but to special lite schools. That does not at all mean any genius farms but schools where every pupil is respected by his teachers and fellows as a free individual and a fellow human being. All too many people have been harmed psychologically at school with the consequence that their incarnation has been more or less wasted. 3.22 Our Dependence on Collectives Man is on the whole controlled by his subconscious as well as by unconscious telepathic influences from his nation, his environment, and those who are on the same wave-length (the same developmental level). The subconscious manifests itself as instinct, tendency, spontaneous attitude: instinct from the triad, tendencies from the skandhas of the envelopes, spontaneity from the individuals unconscious system of thought (the synthesis of his collected experience of life). Man is always influenced by all with whom he associates. Our company thus is more important than we think. The deliberate choice of right company (not to let it be the product of given circumstances) is part of the art of living. Letter-writing can make up for a lack of company. 2 Isolation is a sign that an individual has given up the hope of finding his group where he is at home. If in some incarnation we need physical isolation for our consciousness development, then life will arrange that matter. But to isolate oneself unnecessarily is to miss the experiences we need. We get much by living among people. We share in their experiences and learning, get opportunities to study various levels of development and many other things. We need to assimilate the collected experience of mankind in science, literature, and the culture of ideas. It is by new contacts with what we have once studied that we revive our latent learning. 3 The so-called friends you have had can be divided into four categories. The first category are the real bosom friends with whom you have shared your problems of development. They have had the same departments as yourself in both their causal and triad envelopes (a very rare case). The second category are those who have had the same kind of causal envelope: they, too, are true friends. The third category are those who have had the same kind of triad
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envelope. They are such friends as you lose sight of in the course of life. The fourth category, finally, are those more or less temporary acquaintances you have made and scarcely are what you mean by friends. 4 The disadvantage of all such things as races, nations, churches, sects, societies, orders, etc., is their exclusivity. Their members look upon non-members, the others, as not being of the same sheep-fold. For the esoterician, however, there are no others. All are one, and where that understanding does not dominate, exclusivity rules and thus the opposite of unity. Universal brotherhood also extends across the borders of all the kingdoms in nature. We are all monads on our way to the final goal. We are all brothers irrespective of our level of development. Such is the view on life taken by the planetary hierarchy, and anyone who wants to reach the fifth natural kingdom must share that view. 5 We incarnate in all races, frequently changing our sex, belonging to all religions, etc., in succession. If we despise a certain race, etc., it may happen that we are reborn in that race. Thus for instance Nazis have to incarnate as Jews and Jews as Nazis until they have ceased to hate each other. Oppressors will be among the oppressed in a new incarnation. The law of reaping is a law of justice. 3.23 Mankinds Heritage of Knowledge The ideas and facts that mankind has collected during millennia make up our heritage of knowledge. In this heritage many esoteric ideas and facts can be found. They were originally communicated in the esoteric knowledge orders led by the planetary hierarchy but have later been smuggled in among the ideas that first selves have acquired from their own experience. Only the esoterician is able to decide which ideas and facts are such originally esoteric ones. This condition is due to the inability of the first self to ascertain facts except in the physical world. These esoterisms have usually been distorted in some respect or other, but there is something left that reveals their origin. 2 The knowledge that in the secret knowledge orders was acquired by initiates entered into their subconscious just to emerge from it suddenly in subsequent incarnations. When remembered anew these ideas were seldom put into their original contexts and so lost much of their true meaning, and this is the explanation why in most things there is only a kernel of truth. When such a kernel ends up in a wrong context, the result nevertheless is fictitious. 3 The experiences of reality we have not received from the planetary hierarchy make up that fund of mankinds own collected experience of life which is the condition of the further evolution. The first self is by and large historic man. To deprive us of our historic heritage, as many in our times try to do, is to return to an even more primitive stage. If, in addition, political demagogues are allowed to rule as they want, then we may get more than we bargained for and be forced to start once more from the stage of barbarism. 4 Historians too easily drown in details. What we need is a history where unessentials are weeded out and only such data as are essential to understand life are included. 5 The planetary hierarchy has promised to present us, in the next century, with a survey of human consciousness development in Lemuria, Atlantis, and in the present continents. Such a history can only be written by a second self (an essential self). [Editors note: This was written in the 1960-ies.]
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CONSCIOUSNESS DEVELOPMENT
3.24 Consciousness Development We develop automatically by studying various spheres of life systematically and by ascertaining facts. We do not develop by speculating. Theoretical learning we have received from others for nothing may be very valuable for some certain incarnation but is easily lost when the envelopes of incarnation dissolve. In other words, theoretical learning is insufficient. Only the thorough experiences the monad has had and worked up itself into understanding of life are for ever incorporated with the monads capacity. Thus the individual must apply in his own life whatever he learns. It is necessary that his experience is based on his own experiments in life. Only in that way is his learning turned into knowledge that enters into the knowledge fund of his subconscious. 2 Therefore, only having the experience is not enough to learn from it. If it were that simple, we would not need millions of years to learn the simplest common sense. What we learn is remembrance anew of thousands of previous experiences in thousands of incarnations. It is because we do not work experiences up that we need to repeat them. The ability to work them up certainly increases on the ever higher levels of development. What man has learnt thus is part of his level of development. We are not as remarkable as we imagine. 3 The monadthe individualthe self, having evolved from the animal kingdom, uses approximately 40 000 incarnations to overcome the stage of barbarism proper and some additional 20 000 incarnations to reach up to understanding the stage of civilization with a constant risk of relapsing into barbarism. Consciousness development is a slow process. But the further development proceeds, the more rapid is it, so that men, if they want to work for self-realization, are able to reach greater results in some tens of incarnations (taken in rapid succession) than previously in hundreds and thousands. 4 The more primitive all mankind is, the longer time consciousness development takes. But whenever an lite begins to appear, rising above the general level, there are opportunities for those who have the requisite instinct and faculty of attraction to join the lite and make a rapid career. 5 General consciousness development moves apparently in a circle (everything returns) but actually in a spiral, for the circle closes on a somewhat higher level. 6 The individuals speed of development is determined by himself. There are record-holders in rapid development as well as in lagging behind. The record of rapid development is held by Christos, who in twenty million years has covered the path from the middle levels of the stage of barbarism to the sixth natural kingdom and who now has incipient cosmic consciousness (42). His speed of development thus has no match in the history of mankind. The statement that he was among the most advanced human monads at their transfer here from another planet is not correct. He has overtaken all except Gautama Buddha who had a long lead.
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3.25 Levels All life, from the mineral kingdom to the highest divine kingdom, is a seemingly endless series of levels of development. The levels are the true classes of nature. 2 In the human kingdom, the level of development is due to the age of the causal envelope, the number of incarnations, and the individuals previous use of his opportunities to learn, to work up and apply his learning. 3 Our level determines what we are able to understand and assimilate of the experiences we have in life.
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Mans level of development appears from the material content of his five envelopes. The higher the percentage of higher molecular kinds, the higher the level he has reached. The monad is dependent on the consciousness of these molecular kinds. When all his envelopes exclusively consist of the highest molecular or atomic kind, then human development is concluded and the monad centres into the second triad essential atom. 5 The level of development also appears in the centres of the different envelopes, their speed of rotation, the number of detached spokes and their rotation. 6 It depends on the monads level of development what impressions are recorded, worked up, and assimilated in life. In most people, impressions come from the physical or the emotional world. This condition lasts until the individual has become a mental self. Then the possibility of receiving impulses from the superconscious increases. To what extent the individual receives such inspirations depends essentially on his general attitude to life and his striving to be in constant contact with his Augoeides. 7 Physically, peoples organisms are largely equal in their capability of functioning. That is what people see, and so all people are similar and equal. Psychologists nowadays realize that people can be very unequally gifted. Such differences may, although very seldom, be due to the quality of the brain. In 99 cases out of 100 they are due to the age of the causal envelope and the individuals level of development, which is determined by the degree of activation of emotional and mental consciousness in the molecular kinds of the corresponding envelopes. There is a great difference between those who have one hundred and fifty thousand incarnations behind them and those who have just thirty thousand. The greater the number of incarnations, the more experience of life acquired, latently preserved in the individuals subconscious. 8 Knowing these esoteric facts you may understand that there are different stages and levels of development, and also understand what Rousseau meant when he said that there can never be any true democracy. 3.26 Mans Stages of Development During incarnation in the physical world man is at the stage of barbarism a physical self with a primitive emotional life; at the stage of civilization, an emotional self controlled by his largely repulsive emotions; at the stage of culture or of the mystic, still an emotional self though now with attractive emotional energies; at the stage of humanity, a mental self with perspective consciousness and emotionally sovereign (no longer the victim of his emotional states); at the stage of ideality, a causal self and mentally sovereign (no longer attached to more or less fictitious mental systems). 2 Everything said here of course is true of man only as fully mature and, in addition, physically normal. As a rule, emotionality reaches its full development during the fourth age of life (at 2228 years), and mentality generally during the fifth age (2935 years). At 35 years, the individual as a rule begins to be able to think on his own, independently of ideas picked up during school years. Often this entails a radical rethinking with the result that he discards the world view and life view that controlled him until then and he acquires an individual view determined by the stage of development he has reached (the understanding of life he has acquired by himself in previous incarnations). 3 It is strongly emphasized that the rule must not be made absolute, that everything we are given to know should be taken as a general information about life and valid for the time being and not (as usually happens) be turned into tenets of mechanical or dogmatic thinking, because all life is change and everything is subject to the law of development, individually and collectively.
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Generally, man at the stage of barbarism is a chaos. He feels one thing, says another, and does a third. At the stage of civilization, he thinks one thing, feels another, says a third, and does a fourth thing. At the stage of culture, he begins to feel, say, and do one and the same thing. And at the stage of humanity, he thinks, feels, says, and does the same thing. Only then is he a unitary individual and reliable in all conditions. 5 The different stages of mans development largely imply a progressive stabilization of his character. The division of his being grows less and less noticeable, with the exception of incarnations in which he is subjected to ever stronger conflicts in his envelopes. Finished as a man he is only when he is unitary in spite of the most violent influences. 6 The human lite includes those who have reached levels 48:3 and 47:5. About 60 per cent of incarnated mankind have not reached above 48:4, 47:7. That is the great majority who have more than one hundred thousand incarnations left before they have reached up to the lite. That slow is consciousness development. 7 Civilizations as well as cultures exist in order to afford clans at the different stages of development opportunities to learn such things as they are able to grasp. Civilizations are built up by the lite, and when subsequently their work is taken over by people at lower stages, society falls rapidly to a lower level. This happens in series of about 2500 years (the zodiacal epochs). 8 The esoteric history, which is the true history of the world, gives the percentages of the groups of incarnated men on the different levels. 9 No data have been given out about the percentages of total mankind (60 billion individuals) at the different stages of development. Such statistics would be in need of constant adjustment, since the age of the causal envelopes is not necessarily the determining factor, although it has largely proved to be so. If the self decides to live for its consciousness development and strives purposefully for it, the self will reach quite different results than otherwise. There is a purely theoretical possibility to pass through the human kingdom in one eon. 3.27 The First Selfs Acquisition of Higher Consciousness Higher kinds of consciousness are not acquired at once. The connection with higher realities may be compared to the beginning of a fabric that is enlarged with more and more threads until the entire fabric is finished in its full width. 2 There are two thread connections between the triads, and they are eventually expanded until a channel is obtained for the transfer of the monad between the triads. It is these threads that connect man with his Augoeides. Through the threads Augoeides supplies the envelopes of incarnation with the energy that keeps them alive. 3 The highest animals have a connection also with the lowest mentality, having threads that reach into 47:7. That does not imply, however, that they possess mental consciousness as man does. 4 Psychologically, the self as a monad is the very attention. When we are attentive it is thus the indication that the monad attends to some one of its envelopes. When we experience our feelings, the monad in the triad has its attention directed to the emotional envelope. When we are thinking purely mentally, the monad in the triad has its attention directed to the mental envelope. We activate the consciousness of the envelopes, the consciousness of their different molecular kinds, by directing our attention (living in) that consciousness. If we direct our attention to lower kinds, then we live in that lower consciousness and strengthen its power to attract our attention. Therefore, the method of activating higher consciousness is to direct consciousness to it, for example by reflecting (meditating) on what we have been given to know about it. In so doing we also strengthen the power of the higher over the lower.
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Nobody can methodically acquire higher kinds of consciousness until he has become a disciple of the planetary hierarchy.

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REINCARNATION
3.28 What Reincarnation Means Reincarnation means that the lower causal envelope (the triad envelope) with the triad, which by its vibrations produces the mental envelope, emotional envelope, and etheric envelope, takes possession of an organism already prepared. 2 The new envelopes of incarnation (the emotional and mental) are in many respects directed by the skandhas accompanying them at incarnation. Like the triad the skandhas can be included in the so-called subconscious. These skandhas contain, among other things, what the individual has once incorporated with his brain and envelope consciousnesses by working up experiences and theories. 3 The long sequence of reincarnations is necessary for the monad to become fully subjectively and objectively self-conscious in its causal envelope. During its consciousness development in the three lowest natural kingdoms, the individual has acquired the ability to be conscious in the physical, emotional, and mental worlds. In the human kingdom he is to gain consciousness in the causal world (the world of Platonic ideas), in which process he becomes a causal self. The human monad is not conscious in its causal envelope but must reincarnate in order to be conscious at all. In the time between incarnations, after its envelopes of incarnation have dissolved, the monad sleeps in its triad in the causal envelope pending a new incarnation. 4 Man reincarnates on account of factors belonging under the law of development, the law of destiny, and the law of reaping, and given physical conditions. There are no fixed times. Rebirth is rather a group than an individual phenomenon. 5 The authorities of the laws of reaping and destiny make no absurd demands when judging the individuals past with a view to his new incarnation. But there are relations between circumstances, levels (understanding and ability) reached, and realization. 6 The only definite thing about our separation from the organism with its etheric envelope is the month (actually, sun sign) of some year. The continuity between incarnations implies that we are reborn with the sun and the ascendant in the same zodiacal sign (the same month and the same hour) as where we left the physical envelopes the last time. We continue precisely where our physical life was interrupted from its causal context, and our new life is connected where our old life ceased. Rebirth is no random occurrence but our incarnations make up a connected chain of the life energies. 7 Like the foetus runs through the entire biological evolution, so the monad in each incarnation, in its new envelopes, has to work through the whole of mankinds consciousness development up to the level of development it once attained. Only after that can the monad continue its interrupted consciousness development. The condition of the monads attaining its latent level is that it has opportunities in its new incarnation to reacquire still latent qualities and abilities. 8 The individual is born into a race, nation, religion, and during the years of his childhood and adolescence he absorbs automatically the pertaining idiologies, idiosyncrasies, prejudice, superstition, world and life views. On the whole they remain ineradicable. If they do not correspond to the individuals level of development, then he perhaps has opportunity to assimilate the views of other nations, religions, philosophies.
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3.29 The Importance of Reincarnation In most incarnations you are being prepared for work to be done in some future incarnation. Therefore you are wise if you in every incarnation try to obtain knowledge of
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reality and to work at developing your talents further. There is always some beginning of a certain talent that you can cultivate. You can always serve. Not in every incarnation you make a manifest contribution. Often in a certain incarnation you acquire insight and qualities that you have opportunities to use efficiently only in subsequent incarnations. 2 You cannot be grateful enough for the fact that it is by reincarnating that you have an increasingly more rational conception of reality; that you are liberated from your envelopes of incarnation with their wrong attitude to life in all respects. In our next life there is not much left of whatever in this life we take to be truth and reality. It is a real blessing that we may learn ever more rational ideas and thereby become ever less disoriented in reality. That, at least, we should be able to learn from history with all its madness. It is quite another thing that the great majority at lower stages still fall victims to any mad ideas whatever. But there has always existed a cultural lite who have been able to preserve that insight and understanding which gradually has been acquired through the collected experience of mankind. 3 Most incarnations that man lives through are on the whole without importance to his development. So it remains until he awakens and sees through the illusoriness of emotionality and fictitiousness of mentality, until his eyes are opened to reality, the meaning and goal of life. If then he makes the decision to work for consciousness development, his own and that of other people, then all his future incarnations will be important. Anyone who, put before the choice of several ways to serve consciousness development, always chooses the way that benefits most all mankind also will make the quickest progress himself. To give men knowledge of reality, of the meaning and goal of life, is to liberate them from more than ninety per cent of the insoluble problems they wrestle with and suffer under. When you see the anguish of seekers in their struggle to free themselves from the darkness of ignorance (illusions and fictions), then you must do everything you can to bring them into reality. Give people knowledge of reality, and they solve their problems themselves! They are erring about not knowing what is real, what is right, what is true; and that is the ground of the misery of mankind. Then they can largely make nothing but mistakes. 4 It should be simple enough to explain to them that existence is made up of a series of material worlds of different degrees of density, worlds that occupy the same space as the physical universe we see, that all matter consists of primordial atoms (monads), that the meaning of life is the consciousness development of these monads and that this is a process going on in a series of ever higher natural kingdoms. That is all we need to know to be liberated from most of the speculations of ignorance. 5 We incarnate in order to get to know physical reality and in this life, the most difficult of them all, to acquire those fundamental qualities and abilities that make further evolution in higher worlds possible. Thus we are here in order to acquire insight into life through experience. Physical life is so hard to live right (in accord with the laws of life that make consciousness development possible) that we miss the meaning of life if we do not see that we must help each other in all the ways we can. Hitherto men have largely made life more difficult for each other. We concentrate on the individuals faults, which are inescapable on his level, and so make it more difficult for him to improve. We hate each other (practise repulsion) instead of loving each other (practising attraction). The basic expressions of hatred are fear, anger, and contempt; those of love are admiration, affection, and sympathy. Anyone who tries to help his fellow wanderers in the desert of physical life tries to discover their good qualities, not their bad ones. There is always something to admire in everybody. We know that the bad qualities are there. They are the most manifest at the present stage of mankinds development. We need not discover, bring forward, and strengthen them. The great cultural figures of mankind have tried to help men to lead rational lives. Have they not yet understood that?

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3.30 The Importance of Latency Everything we have experienced in previous incarnations is found in the subconscious of the first triad; there we have our past in latency. But in our new brain we do not know more than what we are able to acquire as new. This acquisition of new things is possible much thanks to the understanding which we have gained in previous lives and which has later become latent. It also depends on the etheric envelope to what extent previously acquired qualities and abilities may assert themselves. Latent understanding always finds some expression, whereas the corresponding ability (even a latent ingenious ability) may fail to manifest itself. 2 How small latent understanding usually is appears most clearly in the fact that the majority of the mental lite have become skeptics. They have seen that neither the dogmas of theology, nor the constructions of philosophy, nor the hypotheses of science can provide a rational explanation of the nature of existence or the meaning of life. But their latent understanding has not been sufficient for them to see that esoterics is right. 3 Knowledge is remembrance. (Platon) That is not to say that remembrance is knowledge. The subconscious has during all incarnations assimilated everything we have experienced, all false idiologies. Most of our latency are illusion and fiction systems we have worked into our subconscious. Such things become innate, firm certainty in a new incarnation if we are born into an environment where these fictions predominate. Thus latent learning does not, as such, equate correct knowledge. It can be correct only in the case of those who have been initiated and have experienced reality. Knowledge was in Platons times and still is after 2400 years the same as esoteric knowledge, inaccessible to all who have not studied the knowledge of the planetary hierarchy, who have not mastered hylozoics so that they are subsequently able to think in accordance with reality. 4 It is generally an unfailing indication of a former accepted disciple that he has developed his esoteric instinct at least so far that he will not be mistaken about the quality of occult teachings, that he is able to tell genuine from spurious, and in the latter case realizes that this cannot be true.
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3.31 Life Between Incarnations All mankind is ignorant of the fact that the individual continues to exist after he has left his organism with its etheric envelope. Every religion has some ideas about the hereafter, and they are all wrong. The Christian teaching of hell is the worst of all false teachings and has caused unnecessary suffering in the emotional world to countless people. The only hell there is exists in the physical world, and it is the work of human beings. In the emotional world, nobody needs to suffer who quite simply refuses to suffer, refuses to heed the desires which he cultivated in physical existence, which are in the emotional envelope but cannot be satisfied, since this is possible only in the organism. Those who have had only physical interests find nothing in the emotional corresponding to these and so they either lead a life of half-dreamy consciousness or are disoriented emotionally as well as mentally. 2 The esoterician is still in contact with those he left behind in the physical world and associates with them when they are asleep, as with the friends who have gone before and wish to continue the relationship. He considers that he is still responsible for them to the extent that he can in some way help, advise, console them just as, when in physical existence, he is responsible for all people he meets to the extent that he can help them in some way. This is no heavy duty but a spontaneous expression of the understanding that all are one. 3 Life in the emotional world seldom exceeds one hundred years. It can be prolonged to last several hundred years, if the individuals use the emotional energies to strengthen their
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emotional consciousness and thereby counteract the normal dissolution of the different molecular kinds in the emotional envelope. If the individuals are emotionally active, emotional matter becomes vitalized, particularly the matter of the molecular kinds that correspond to their level of development. Since most people are and remain disoriented and thus see no reason to activate their consciousness, their normal emotional life-time is about 25 years. There are examples of individuals, however, whose emotional life-time has reached five hundred years. Also in this respect exceptions confirm the rule. 4 The difference between life in the emotional world and life in the mental world is that the emotional experiences are objective, material phenomena (caused by the imagination, of course), whereas mental life is solely subjective. 5 It cannot be too strongly emphasized that man incarnates in order to live in the physical world and that life between incarnations in the emotional and mental worlds is intended as a period of rest. This is best proved by the fact that neither knowledge nor abilities nor qualities can be acquired in those worlds and that the individual, in case he expects something different, unfailingly falls victim to the illusoriness and fictitiousness of those worlds. 6 It is only in the physical world that man really lives. In the emotional and mental worlds life is a life of imagination which man lives without really understanding and without being able to do anything for his own and other peoples development. 3.32 Reincarnation and Life Ignorance It is true that Buddhists and Hindus have a knowledge of reincarnation (though in most cases distorted into metempsychosis), but they regard it as an automatic phenomenon happening in accord with the law of development, which indeed it is. From this fact many people in the East draw the erroneous conclusion that they need not care about their development. Actually, only yogis strive consciously to accelerate their development. 2 However, that man is in error who takes the great number of incarnations as a pretext for not working to develop his consciousness. The failure to use the offers of life implies a bad sowing. It is true that we are all life-ignorant, but there are differences in degree, and all are surely not incurable. Everybody can do something for development, his own and that of others. 3 It is hard to bear the knowledge that in each incarnation you must, when passing through the years of childhood and adolescence, suffer the stages of development you have already covered all the way from the stage of barbarism. It is even worse to know that your environment will inoculate you with its views divorced from reality, and that only in mature years will you have acquired sufficiently independent judgement to be able to liberate yourself from those views and obtain a rational view of reality and life. Then it is another matter whether anyone is interested in the problem of the meaning of life and seeks a rational explanation; whether those starting to seek have the staying power to work their way through the whole labyrinth of idiologies and teachings of salvation. Many people, out of sheer desperation, grab hold of some scientific, or philosophical, or even religious system.
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SELF-REALIZATION
3.33 Necessary Qualities Happiness is not what men believe, not what the learned eloquently proclaim from pulpits and desks. Happiness is a faculty that must be acquired. Without that faculty the first self cannot become a second self. This is the reason for the esoteric saying, It is mans duty to be happy; for the life-ignorant an absurd saying. 2 The state of emotional happiness as well as that of mental joy presupposes selfforgetfulness, the ability to forget the thought of ones self and to live for others, for ideas, for ideals, etc. It is a state that man can attain by making himself independent of outer conditions and indifferent to the moods of his emotional being. It is totally abortive to demand of others that they make us happy. That demand is the ground of most unsuccessful marriages. Happiness comes to us when we live to make others happy. Joy belongs to mental consciousness and presupposes mental interests. Bliss is the nature of essential consciousness and is experienced with the energies of the essential world. 3 Self-reliance is a necessary quality in the first self. Fortunately, it is reacquired in childhood already as understanding and capacity increase. Also self-determination is necessary and is obtained as more and more domains of knowledge are studied and mastered. Since we cannot possibly master them all, we are forced to rely on the fund of experience that civilization and culture, science and technology afford. 4 Regrettably, the portion of cosmic material reality that is visible to the normal individual makes up only one per cent of the whole. It will take some time, however, before science accepts the esoteric axioms that the first self cannot explore reality and that this inability is an insuperable limitation for the first self. As a perfected first self the monad can acquire objective consciousness in 16 molecular kinds out of the 42 that make up the solar system. The first self cannot by itself transcend the boundary between the mental and causal consciousness. That is possible only through contact with the second self and help from those who have become second selves. Of course mystics, occultists, clairvoyants, and yogis contest this fact. But then they are the victims of their own ignorance or trust that of others. 5 The mistake of mankind in all ages has been that it has not been able to see the limit to the self-determination of the first self. But the toil of philosophers, mystics, occultists, clairvoyants has brought some good, namely, that the work done has resulted in self-initiated consciousness activity, the condition to acquire ever higher kinds of subjective and objective consciousness in ever higher molecular kinds. 6 The first selfs conception is correct when it agrees with the second selves common conception. Otherwise it is determined by the first selfs experience, knowledge, and understanding, but seldom as correct as the individual believes. A good share of skepticism as to his own infallibility should enter into the first selfs intellectual equipment. Anyone who always knows things better than others demonstrates that he overestimates himself and so reduces other peoples confidence in his authority. 7 The Sokratean realization, the true humility, is no complex of inferiority but is based on self-knowledge, the insight that the first self cannot by itself acquire the knowledge of reality and life. That knowledge is a gift from the planetary hierarchy. What has not come or does not come from there is no true knowledge. That is a thing which philosophers, mystics, occultists, clairvoyants, and yogis have to learn. 8 It is not the task of Augoeides to help the first self to form a world view. He may help man to acquire higher kinds of emotional and mental consciousness and the qualities that man must acquire if he is to be accepted as a disciple of the planetary hierarchy. He may help man to come into contact with the second self but cannot communicate anything of the second selfs
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knowledge or ability. Also that contact is valuable, since it affords man a firm certainty that (in theological parlance) god exists. This is not the same as the belief in god by ignorance, an assumption that is subject to doubt, or the speculative certainty which remains mental, subjective certainty. 3.34 The Importance of Life View Of course it is necessary to explore physical material reality. But it is more important to know how we should live right. The importance of world view has been overrated and that of life view has been underrated. Life view has been neglected to the extent that in our so-called concepts of right there still remain elements belonging to the stage of barbarism. 2 The various religions were attempts at helping men to live right. Those who formulated the theological concepts were forced to adapt to the possibilities of understanding that were in the spirit of their times. As the knowledge of reality increases also the concepts of life view must change. Nothing of this has been understood, but mankinds big mistake has been that it has made the theological auxiliary concepts absolute. As the knowledge of material reality unceasingly increases our world view changes continually. As the knowledge of life increases also our life view must change. 3 Also those who study esoteric literature most often judge people from their theoretical knowledge, their understanding of the world view. That is wrong. Mans level of development manifests itself essentially in his understanding of the life view, his qualities of attraction, and his striving to unity. Theoretical learning is easily acquired, but the qualities of the heart are the results of the striving of many incarnations. 4 University education is tremendously overrated as are all examination systems. The esoterician has the dubious pleasure of throwing almost everything he has learnt out of the window, of relearning and rethinking in all respects. Most of it is unfit for life, unless ones aim is to make a career in society. Certainly, nothing human should he count foreign to him. The necessary learning, however, the independent thinker can acquire incomparably more easily by himself than by cramming lots of unnecessary data. The university graduate, too, must study on his own to get a general education beyond his specialized studies. If he does not, he will remain a narrow specialist, a deplorable phenomenon. In the future, surveys made of the history of ideas will quickly orient the seeking man.
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3.35 The Meaning of Life The meaning of life is consciousness development. Technically, this development is a result of self-initiated consciousness activation. The goal of the first self is the second self. The second self is a self of unity, to which all are one, one single collective consciousness, one common collective being, in which everyone who has acquired the collective consciousness has a share that can never be lost. Man reaches this goal by serving mankind, evolution, and unity, thus by realizing unity to the extent that this is possible for man. Anyone who has done his utmost in this respect may be certain that he will be accepted as a disciple of the planetary hierarchy and rapidly become a second self. 2 It is a totally wrong idea of life that we incarnate in order to be happy and that the meaning of life is amusement and enjoyment. Happiness is the result of the right attitude to life and is something that man must acquire himself by service and striving to unity. Most people have so much bad sowing to reap that happiness appears out of their reach and most often may be compared to the oasis in the desert to be wandered. 3 It is only when man understands the meaning of life, consciousness development as the one essential value that he sees the perverseness of all this he thinks is worth striving for when
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in actual fact it is a burden. It is infinitely much that man does not need and the esoterician is grateful to be spared. 4 There is only one single cosmic consciousness, in which everybody has his unlosable share, determined by the level of development he has self-acquired. Anyone who has understood this also sees that all life is a unity, that consciousness is the essential value. He also understands why service is the necessary way to develop, for it is by sharing in the consciousness life of others that we acquire ever increasing understanding of the consciousness aspect of existence. 5 A life of service not only develops man automatically but also entails, for all on all levels, making good the evil one has done in previous incarnations. Service is not only a good sowing for the future but also the best way to blot out karma. If men could see this, they would be able to make life a paradise. If everybody lived for all, nobody would need to think of himself. And anyone who lives as all should live may count on higher authorities to see to it that he receives the help he needs according to what they consider best. For such is the Law of life which men do not care for. 6 To the esoterician all reality is spiritual reality, for all worlds have the same purpose: to make consciousness development possible. All activity is spiritual activity if it is done in the right spirit: to serve mankind and life. The least work that is needed for the functioning of life is necessary and, therefore, divine. The fact that services are different and in the eyes of men of different value is of no consequence here. Sweeping floors is as necessary as ruling the kingdom. The king who does not see this may be forced to learn how to sweep floors. 3.36 The Knowledge Must Be Put Into Action The ability to assimilate the knowledge is a special capacity; another as important faculty is to utilize the knowledge, to apply it in a purposive, expedient, and efficient manner. Many are content with their theoretical learning. It affords them clarity and thereby all they think they need. That is the mistake of most people. 2 To develop does not only mean to acquire ever higher kinds of consciousness with the material energies that go with them, but also to utilize that consciousness and energy purposively. To live means to handle forces. Ideas are forces; and if they are not used by the self, they are used by the envelopes according to their innate tendencies, and that is seldom to the advantage of the monad. 3 Energy requires some outlet, and if the energy will not be used rightly, mistakes are unavoidable. Life is an experiment that gives experience. We can spare ourselves much unnecessary experience by applying the knowledge of the laws of life that exists. Thereby we can save ourselves many incarnations. The unlimited number of incarnations was what the initiates meant by punishment in eternal hell, misinterpreted as all the other esoteric symbolism. But how would ignorance be able to interpret correctly? 4 Often mans desire to understand the meaning of life and clarify how to lead a rational life causes him to take an interest in the esoteric knowledge. After he has succeeded in finding the answers to these questions he is fully content to cultivate the first selfs egoistic interests. But if he thought a wee bit further, cared about his future incarnations, he would be wise in taking life more seriously. For anyone who wills for development needs to be awakened, and that can mean a rather unpleasant re-education, and a life that makes him look about for something different. Anyone who thinks that physical life is something worth striving for obviously has not had his eyes opened to what life really is. Else he could have learnt that by looking around in the world and ask himself, when seeing how most people live, whether he would like to be in their place. For it is quite possible for him to experience what he would give everything to be spared. There is no other hell than physical life. But anyone who has experienced that side
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of life certainly agrees with that 45-self who called the physical world a real cold hell. Others say, a hot hell. 3.37 Self-Knowledge Mans incarnations consist of as many first selves, all different (even though tendencies acquired by the different first selves are hanging on). Analysis of the triad subconsciousness is analysis of the different first selves and not of the monad in the triad but of the monad under the most varying conditions (envelope departments, inheritance from parents, environment, cultural standard, ability to master different kinds of energy, effect of good and bad sowing, etc.). Only a 45-self can justly judge the monads level, latent qualities, etc. Psychoanalysts can never be rightly judged and often harm more than help. 2 In their life ignorance men are all too prone to believe they have acquired a great capacity when they feel superior to their environment. They believe they have reached far when they have reached up to a higher level, acquired a somewhat more correct conception than before. They are too easily satisfied with themselves. If they could understand how many higher levels remain before they have reached up to the stage of ideality and become causal selves, they would see their unimportance rather than feel important. 3 Self-knowledge is above all the knowledge of ones own developmental level and ones own limitation. This requires the insight of how much remains before you are finished as a man, how many incarnations it takes. They are many more than most people think. Too many people count themselves among the fifteen per cent who have reached the stage of culture. Their level is best revealed by their attitude to their fellow men. What do men know of all the good qualities they have to acquire at the higher emotional stage, of all the abilities that remain for the higher mental stage? 4 The first selfs most important self-knowledge says that this self cannot acquire knowledge of reality and life and that its highest possible mission is to be an instrument for the second self. Anyone who has gained that self-knowledge has acquired also directness and simplicity and is thereby free from all manner of megalomania. 5 We need not know how many eons have passed ever since evolution in a solar system of the first degree succeeded in achieving the type of man and it became possible to clothe those monads in causal envelopes for the acquisition of causal consciousness. One thing should awaken us to reflect, however difficult that seems to be, namely this: that the individual ever since the first stage of his development always has believed himself able to understand everything better than all the others. What immense space of time must have passed before the power of judgement developed into the Sokratean realization, I know that I know nothing, which implies more than the realization of ones own life-ignorance. It can be formulated even more drastically, I know that I am an idiot, which was the intended meaning of the familiar phrase although it could not be so worded. 6 Only when you have seen this, you have acquired so much experience and true humility that you are ripe to receive the true knowledge. As long as you believe the human reason able to judge everything, you will be unable to perceive the causal vibrations, energies, ideas (the same thing). And without them you have no chance.
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3.38 From Knowledge to Wisdom Probably it is only at the stage of reason that the demand of exact conception of reality is imperative for action. Then, in order to be able to act at all, you must understand why you should act in a certain manner. 2 The mystic does not need such clarity, since the dynamic energy of attraction is sufficient driving force for him. But experience will teach him, by the consequences of unwise loving
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actions, that wisdom and knowledge are necessary as well. It constantly appears that human wisdom is not very wise. And so begins the pursuit of true wisdom, and that goes on during incarnations until the individual, through the higher mental development, reaches up to the world of knowledge and finds that the prerequisite of wisdom is the understanding that all life is one. Only he is wise who has entered into unity, the world of unity. The causal knowledge of reality is not sufficient for man always to live right, to act wisely. 3 The first self can acquire knowledge, but wisdom is a faculty of the second self. Wisdom requires essential consciousness (intuition in the original and proper sense), consciousness of unity, collective consciousness, common consciousness. But you are well on the road to wisdom if you make efforts to apply in practice the esoteric knowledge we have received and are not content to use it for theoretical study only. Knowledge without application is the direct opposite of wisdom. Our failure to apply the knowledge is the ground of our faults and failings. Along with knowledge goes responsibility, something that most people would heed more if they could study their incarnations. 4 Civilizational man may conceive of hylozoics as a working hypothesis at the most, albeit the most probable one. Anyone who cannot see that it agrees with reality, however, has never really understood it. For it gives the first self a sovereign view of thousands of otherwise inexplicable phenomena and facts, understanding of the mind and its problems and clarity about the right attitude to life and action. But if its remains just a theory without being realized and in its realization affording ever increasing understanding of its correctness, then it does not entail the development intended. And that should be what most seekers desire: to reach beyond the level they are on, comprehend and understand ever more by themselves. Without work according to the law of self-realization there is no development. Theories that are never turned into something better, that are not applied in real life, only increase that responsibility in life which goes along with greater knowledge and with esoteric knowledge in particular. If we do not realize what we have understood we cause ourselves increasing difficulties in subsequent incarnations, we lessen our prospects even of understanding and remembrance anew; in any case we do not receive any new offers and opportunities of life to develop further. The planetary hierarchy has not given us the book of knowledge in order that we put it under the pillow to sleep better. 5 It is important to learn to tell the difference between the knowledge of the first self and the wisdom of the second self. Thereby you also learn to distinguish between the energies of the first and those of the second self. Anyone who has done this has solved the basic problem of life, a problem the individual must solve himself. Nobody else can do that for him, nobody else can teach him how to do it. That is no mysticism, but surely the secret of the true art of living, which you discover by telling the essential from the unessential, by living with a purpose and an aim. In so doing you transform knowledge into wisdom; the problem of the first self. 6 Esoteric knowledge is by no means necessary to find the way into the planetary hierarchy. It is sufficient if you acquire the necessary qualities through service and self-forgetfulness. The greatest importance of esoterics lies in the fact that it liberates from all the idiologies of ignorance and affords a theoretical world view and life view to those who must have such a basis to build on. Anyone who mentally sees that all idiologies are untenable, that the hypothesis method of science is insufficient, is filled with compassion for all life and wants only to help whenever, however, wherever he can, he is already on the way. That was the deep symbolic meaning of the saying, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me (served unity, baby talk to the uninitiated). 7 A loving heart is an invaluable asset and is necessary to pass from the first to the second self. Emotion is not always wise, however. We do not exist to always take up the burdens of

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other people. You have no right to free others from the problems that life has given them to solve for their own development, free them from having necessary experiences. Our fellow man is the man who is dependent on our very help, who has no other prospect. We cannot suffice for all who are in need. We do not help by hindering ourselves. Where we have not taken duties on us we are not obliged to yield to the demands of others. Wisdom is needed to always be able to help in the right way. Besides, there is very old experience at the bottom of the familiar paradox, The right way of getting enemies is to lend people money. If the debtor repays his debt at all, he senses that as a sacrifice for which the creditor should be eternally grateful. 8 Mankind has yet a long way to go before it can see the limitation of man. That is not possible without the Sokratean realization, the summit of the first selfs wisdom. 3.39 Understanding What lies beyond the individuals level of development he can often comprehend without understanding it. His level is determined by the experiences he has gathered and worked up during his previous incarnations. He will have no understanding of what he has not experienced, worked up, and so incorporated into his understanding. Where that limit goes shows in his general understanding of life. It need not have any points of contact with the logical elaboration of facts within the domains of theoretical subjects. You can be very learned without being even intelligent, let alone wise. Memory learning is enormously overrated. 2 It is a common trait in men that they believe they understand things they cannot possibly understand. Esotericians, in particular, have plenty of opportunity to experience that. Bacon pointed out the same thing by his in the schools of philosophers the adepts learn to believe. They believe they understand. They learn how to comprehend a logical system. But in order to understand you must be able to decide whether thought agrees with reality. And you can do that only when you have ascertained that whatever is thought is confirmed in all relations.
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THE FIRST SELF AS A PROBLEM


3.40 The First Self Is An Obstacle to The Second Self The collective consciousness of the first triad is the sum of the consciousness of the four envelopes of incarnation (the organism, etheric, emotional, and mental envelopes). This collective consciousness should not be confused with the triad envelope causal consciousness, which is still mainly inactivated. The illusions and fictions of this collective consciousness are the greatest obstacles to the monad in its acquisition of causal and essential consciousness. It is these emotional and mental delusions that keep the individual, the monad, imprisoned in the human worlds until the monad finally decides to acquire the second self consciousness (the consciousness of unity). 2 The first selfs greatest illusion is its belief to be a new individual in each reincarnation. To constantly relearn the same things, to be caught in illusions and fictions again and again, is the real Sisyphean labour. 3 The speculations of theologians, philosophers, and occultists are typical of such first self fictions as become downright obstacles when the individual attempts to acquire the consciousness of the second self (so-called intuition, of three main kinds). The monad in the first triad makes serious hindrances to itself if it believes it can solve the problems of world view and life view on its own, like Nietzsche imagining to become a superman or like Rosicrucian order AMORC and Martinus fantasizes about acquiring cosmic consciousness. Only the man who thinks in accord with reality can reach the consciousness of higher worlds. 4 Nor do scientists usually strive to know reality. They keep to the small part of it that is possible to ascertain in the physical world. Also the great power of scientists over public opinion is due to this. They think that there is nothing superphysical, and that is a view which the masses comprehend and accept after they have freed themselves from theological fictionalism. Science demonstrates what it can do, wield power over nature; that, too, gives it an authoritative position. Small wonder then that people at lower stages who have not acquired higher emotional (48:3) and higher mental (47:5) consciousness become physicalists. Those who have reached the stages of culture and humanity as a rule have been initiates of esoteric knowledge orders and so have the knowledge latently in their subconscious. They have remained seekers. 5 Also a scientist can of course have the knowledge latently. Then he has no difficulty in accepting Pythagorean hylozoics as being the true knowledge or at least as a working hypothesis.
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3.41 The Division of the First Self Mans envelopes of incarnation imply as many different main kinds of consciousness (physical, emotional, mental), which all claim the attention of self-consciousness. The self is thrown between these different kinds of consciousness. Average man, having no all-absorbing permanent interest to cultivate, lives in a state of divided consciousness. Attention is drawn now here, now there and is content with a fleeting and superficial perception of things observed, whether they are physical objective or emotional-mental subjective. 2 As long as the monad is still incapable of directing mental energies down into the emotional envelope and from there further, via the etheric envelope, to the brain, so long it is helplessly at the mercy of its various envelope consciousnesses and remains what it is in the envelopes. As long as the monad has not acquired continuity of consciousness between its envelopes, it is totally identified with consciousness in that envelope where it is for the moment; it therefore forgets what it knows in the other envelopes and remains a split being.
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3.42 The First Self is the Self of Ignorance The first self cannot acquire knowledge of reality and life, the meaning and goal of existence, higher kingdoms, the beings that people those worlds, etc. The first self cannot by itself know anything beyond what it has been able to ascertain in the physical world and what clairvoyants can see in the emotional world. No self-tutored seer ever acquired even mental objective consciousness. 2 The first self cannot solve problems concerning that reality which lies above the human worlds (4749), and this is true of the problems of world view as well as life view. A first self cannot solve even superphysical problems (problems that reach beyond world 49) without help from his Augoeides or the planetary hierarchy. It is true that a first self can contact the causal as well as the essential world. That self has no guarantee, however, that this contact supplies the correct solution. At all events, its knowledge suffices only for problems of the physical world. 3 People in the emotional world do not know more than those in the physical world. Generally, they are rather more disoriented, which does not hinder them from believing they are omniscient, and of course they manage to convince clairvoyants that they speak nothing but wisdom. 4 Every theologian, philosopher, mystic, occultist, clairvoyant forms his own conception of reality, using the resources that perhaps are available to him, and then believes he possesses a correct conception of reality. But they are all wrong for no first self is able to form a world view and life view that accords with reality. This may be a hard saying and painful for those who have trusted the constructions of first selves. It is perhaps unavoidable, too, that all convinced people will dispute this fact. Very few would realize that they deal with hypotheses; very few would willingly acknowledge this; and it will take quite a time before mankind is able to see this. 5 The first selfs literary works develop emotional consciousness; and his philosophical works, inference and principle thinking. But without any influence from the ideas of the causal world, which accord with reality, these works have a disorienting effect in mens view of reality and life. Their true importance lies in their activation of emotional and mental consciousness as a preparatory schooling (propedeutics), a preparation for the apprehension of the reality ideas. Without the acquisition of causal ideas man can never become conscious in his causal envelope, never become what he is destined to be some time: a causal self. 6 The learned have always led mankind astray. In all ages the learned have taught what they have not known and fallen victims to their own speculation. In a new incarnation they come across their own brainwaves in ancient literature, and they take their recognition of them as a proof of knowledge. But there is no knowledge in ancient literature. The knowledge that was extant was never given out to the uninitiated. 7 This knowledge of reality and life we have always received as a gift from the planetary hierarchy, and we still receive it from there. The opinions and conceptions of first selves are correct to the extent that they accord with this knowledge; they are incorrect to the extent that they differ from it. 8 It follows from the above that those first selves who have a knowledge of reality are disciples of the planetary hierarchy and those who are not disciples cannot by themselves know anything beyond the physical world. 9 In order to know and to be able to do, man must first become a disciple of the planetary hierarchy; that is the only way. The theoretical knowledge we have received from the hierarchy is the necessary basis for a correct world view and life view. In order to realize it practically, however, immensely more is required: to acquire the consciousness of the second
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self, to become a second self. The method of the definitive activation of the second selfs consciousness is always worked out individually by the esoteric teacher. The teacher, proceeding as assigned by the planetary hierarchy, supplies both the method and the energies that are necessary to the ascension. Thus without the help of the planetary hierarchy, no man can become a second self. 10 As long as the monad can be fascinated by, dependent on phenomena in the worlds of man, so long it will remain a first self. So long, too, the monad will be a victim of the first selfs kinds of consciousness, a victim of the speculations of human reason (the dogmas of theology, the theories of philosophy, and the ephemeral hypotheses of science), a victim of the emotional and mental vibrations that telepathically pour through its emotional and mental envelopes and are able to penetrate into its brain. 11 It is only through the contact with its Augoeides and through the faculties of unity (the aspiration to unity in all conceivable ways) it has acquired that the monad can assimilate the energies from the second triad and finds the right way. 12 The first self is the self of ignorance, for without that spark of reason, which the monad unconsciously acquires in the triad envelope, man would not reach much higher than the highest animal species, and the higher mental (47:5) would lie beyond his reach. 13 It is possible for us to acquire perspective consciousness because we have gradually, during millennia, received reality ideas from mental geniuses who have been in contact with the causal world. Without them we would have remained at the stage of barbarism. That, too, is a fact which the learned cannot see, since they cannot grasp the essence of genius. Their attempts at explanation evince the usual helplessness and fictitiousness. 14 The first self starts from the tangible matter aspect, not knowing about the consciousness and energy aspects. To acquire knowledge of reality and life, the monad must move to the second triad. Laurency has started from the matter aspect in order to present a survey of the entire process that the uninitiated will find easier to grasp. As a disciple of the planetary hierarchy you have to rethink it all, starting from the consciousness aspect. But this esoteric subjectivism has nothing in common with the philosophical subjectivism, for the esoteric one is based on understanding of the three aspects. 15 When you have once understood that dynamis acts through consciousness, that it is consciousness that attracts the energies, then consciousness gains another significance. The problem is how this is to be done. The first self does not know and cannot do it. Other stuff is needed for that. 16 The first self is life-ignorant and will remain so, even though, thanks to esoterics, he need not be disoriented. The first self will always make mistakes and blunders. For true insight into the real things of life, men will always be dependent on those in the fifth natural kingdom. Causal objective consciousness is not sufficient, since it remains unable to understand the energies of the higher worlds. Malice and evil only prove that the individual is found on some lower level of development. Children are cruel, since they run through the human consciousness development anew from the stage of barbarism. According to esoterics, life ignorance is the cause of evil, and so it is possible for man to improve only by increasing his understanding of life. 3.43 Non-Identification With the First Self Whenever the individual (the monad, the self) identifies himself with his first self (which most people constantly do), he makes a basic mistake in life. That mistake is at the stage of ignorance inevitable. It is the ground and cause of the troubles of mankind. Men cannot possibly realize this without knowledge of life, since, at the present stage of mankinds development, the monad can be conscious only in its envelopes of incarnation and therefore it
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identifies itself with its envelopes. It is inevitable that the monad believes it is where its selfconsciousness is active. Precisely this is what the initiates meant by the great illusion. 2 The method of liberation from dependence on the first triad comprises right arrangement of life, right use of time, elimination of everything unessential, consistent application of selfmade norms, gradual refinement of the envelopes, etc. 3 The self is a monad in a triad in a causal envelope, which is the soul. Even if the self has not acquired consciousness in that envelope, the self is potentially the soul, mans superconsciousness. It may be said that every thought directed towards the soul in one way or other reaches the causal envelope, affecting it, and that in that moment the self is the soul, even if the self does not know it or perceive anything of it. There is in the unconscious so much that we do not even know exists. All envelopes are active; the emotional and mental envelopes are never at rest, being affected from without or by the self; the etheric envelope, by some one of the five vital energies. Thus, the self is the soul whenever it wants to be it and as long as self-consciousness has its attention directed towards the soul. It is an unconscious identification, which Augoeides always can use in some way. 3.44 The First Self is to Be a Tool of The Second Self The individual must learn to see that the first self, consisting of the envelopes of incarnation, is just a tool of the monad in the causal envelope; an instrument that the monad must learn to use in the right way in all respects. He must learn to see that he is not his envelopes, but that they are tools that he shall use to acquire ever higher kinds of consciousness by acquiring requisite qualities and doing that in the physical world. The expression forget oneself refers precisely to this, the facts that he is not his envelopes and that they have to be automatized so that the monad need not devote any attention to them. As long as the monad is interested in its envelopes and is fascinated by some consciousness content of them, so long the individual remains a first self. By living for others, for mankind, for evolution, for unity, the monad acquires automatically the qualities that are requisite to become a second self. When the monad has acquired these qualities, it will as a disciple be taught the method that enables it to move from the first to the second triad. By having served unity the monad has demonstrated that it is prepared for the collective life. 2 The purpose of the first self (so-called personality) is to become an instrument of his Augoeides and, later, of the monad as a second self (the monad in the second triad). Esoteric life is possible when consciousness development has become the primary business and things of the matter aspect have been placed second. 3 In seekers, aspirants to discipleship, the first self is a very imperfect tool of the second self. The greatest merit of aspirants, however, is their will to make the first self a tool. At the highest emotional stage, the first self can become a so-called saint, and thereby the monad has taken the greatest step on its way to the second self. Later, as a mental self, the individual can acquire causal consciousness. 4 The first self finally becomes a perfect instrument of the second self and a tool also of still higher energies than those of the second self. Then the first self will be able to help those who have not yet become disciples of the planetary hierarchy and also and this is his great future task in its turn become a hierarchy for monads in the three lowest natural kingdoms and supervise their consciousness development.
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3.45 Insights That Are Helpful for The First Self The first self is imperfect, full of faults and failings. Else he would be a second self. It is no use concentrating on our faults and grieving over blunders we have made. We can learn from them instead. 2 Man is not incurably evil. But he appears to be since he has cultivated hatred, has judged and condemned, seen nothing but faults and failings and thereby strengthened those tendencies. If he had sought to discover all the potentials for good, then it would have looked different. Man shares in the cosmic total consciousness and thus has the prerequisites of sharing in the cosmic divinity. But he must do something to achieve this. Evolution means work done to become better. 3 To seek what is common to all individual conceptions is a good rule for those who do not have access to the knowledge of the second selves. The history of human learning demonstrates, however, that all first selves together too often are wrong. And the belief of even billions of people is no sufficient groundwork to build upon. Also the scientific thinking of one generation is superseded by that of the subsequent generation, if not earlier. These remarks are nothing but truisms, and yet they seem always to be forgotten. 4 Is man so tortured by his uncertainty that he rather prefers plausible certainty? He needs to feel certainty, which is an illusion, since in fact we live in uncertainty (and most people in fear), as we cannot look into the future. Also the skeptic is certain in his skepticism. Many people have had to pay with their lives for trying (in vain, of course) to deprive other people of their certainty, and it is certain that this can never be popular. The pioneer should take it as a test. 5 Esotericians have received more than they need in order not to fall victims to the speculations of life ignorance as to world view and life view. They have received a knowledge of the essential laws of life so that they should be able to solve their own problems of life. It is not the intention to give us rules of conduct for all conceivable situations of life. That would make us robots. We develop by solving the problems of life that are among the tasks of mankind to solve. Consciousness development is no process of thoughtlessness. We are to develop our reason and our power of judgement by applying the knowledge of reality we have received. Everybody has to solve his problems himself as best he can. This does not exclude our analysing our individual problems with a person who is more experienced in life. The crucial decision, however, is our responsibility, whether we like it or not. We have no right to blame others, a fact that too many people, too dependent on others, apparently have not grasped. 6 We have received sufficient esoteric facts to get a correct vision of existence, of the meaning of life, to form a rational and purposive world view; more facts than we have any use for, shall ever be able to apply. The mania for speculation is abortive, hinders us from leading rational lives of service. Our recurrent question when faced with all manner of speculation should be do I need this for living? This question of course does not apply for scientific research, which can never decide whether it is of any use. It is largely reduced to random research, and for it also negative results may be significant. 7 There are two tendencies in mens thinking, both equally ruinous: the tendency to credulity and the tendency to dogmatization. Credulity brings about the acceptance of almost any kind of folly. Dogmatization is the greatest obstacle to consciousness development. The dogmas of theology are based on so-called historical facts, which are false facts. The dogmas of philosophy are mental misconstructions, and still philosophers have not succeeded in solving any of the basic problems of reality. The dogmas of science are ephemeral hypotheses, which are taught at schools and universities as valid knowledge and all too often determine the thinking of a whole generation.
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We are all children of our times, and the emotional and mental life of the normal individual (the majority) is unconsciously expressive of the general ignorance of life prevalent, with its tendency to physicalism also in such things as could be classed among higher interests. A dawning understanding of this and a sense of dissatisfaction with such a way of life lead in many people to neurotic troubles but also rouse the longing for something that could free them from the anxiety of the times and afford harmony and joy of life. Increasingly more truly perceptive psychosynthesists understand that it is necessary to make their patients see the need of a total change of ingrained emotional and mental reactions, a purge of consciousness expressions acquired since childhood and then automatized, a reschooling of the whole man. This presupposes a totally new view on life and people. The ruling normal view has sufficiently shown up its unfitness for life, its total lack of a sense of reality. 9 The first self has three goals: to discover unity, to acquire knowledge of reality, to win the will to realize. Having these insights and powers we can become fit tools of the planetary hierarchy (and become disciples).

3.46 TERMINOLOGY AND SYMBOLS


The first self is the most suitable designation of the five envelopes of incarnation which theosophists call the personality. The second self is the best term of what they call the Ego. Sometimes they mean by the Ego only the causal envelope. 2 The first self is what the genuine gnosticians (theurgists) called the Dweller on the Threshold, which name especially emphasized that the first self is the obstacle to the monad (caught in illusions and fictions) as it strives to reach the second self. 3 The first self is symbolically a child of god, loved by the father and a part of his life. When sensing this we have the right attitude to life, and it is also the way of reaching our Augoeides in the most simple expression. 4 It should be pointed out to those who study esoteric literature in English that the word consciousness is used in the sense of first-self consciousness and not second-self or still higher kinds of consciousness. For these higher kinds, English writers must, curiously, have recourse to such words as awareness, apprehension, sentiency, etc.
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3.47 CONCLUSION
In this section much has been included which many readers perhaps think does not belong here, and they are right. Others are perhaps glad that it has been said. There is so much that needs to be said, and the recorder of these esoteric aphorisms wants to include as many of them as possible in this, his last work. 2 Men are by and large content with the opinions they have acquired and are impervious to new ideas of life and its meaning. It is useless trying to impart views to people they are not interested in, lack the ability to understand, feel no need for. Nor is it enough merely to have opinions. Since they have not been thoroughly worked into the experience derived from life, so that they have turned into real understanding, they are not really important. Also for that reason it is meaningless to criticize the views of other individuals. If there is to be peace in the world, everybody must be left alone with his opinions. It is quite another thing that those who seek liberation from their fictions have the right to be informed. For that reason there must be criticism of idiologies. However, such criticism is to be general and impersonal; it must not be aimed at any individual. 3 Before lasting peace is possible mankind will go on with its experiments and become the victim of them. The human individual exploits or is exploited. He is to experience the consequences of forcing others to obedience and recklessly exploiting them. Man is in all countries the victim of powerful personalities or allows himself to be led by traditional and habitual thinking. 4 However much we know it is infinitely little. Infinitely much we need not know, only increases the mass of unnecessary learning. Incredible much of what we know we shall never have any use of. Incredibly much of what we think we know is erroneous. What we need is an orienting survey of the principles of the various sciences and to be liberated from the detail knowledge of specialist subjects. Detail learning becomes a hindrance to all who lack the ability to tell essential from unessential knowledge. 5 One thing is necessary: the knowledge that enables us to develop our consciousness and can help us to accelerate this development. Mankind is drowning in an ocean of banal, trivial things and pursuits, not to mention the mania for collecting all such things as are useless in true life, such things as only the collecting illusion affords an illusory value, as long as people are interested in keeping such illusoriness alive. 6 When making a choice you could ask yourself: Does this choice of mine promote my insight, understanding, knowledge, ability? Anyone who thus asks himself at every choice has no time for meaningless pastimes, uses his incarnation in a rational way.
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Endnotes by the translator into English 3.34.4 nothing human should he count foreign to him; adaptation of Terences homo sum, humani nil a me alienum puto. 3.38.6 Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. The Bible, Matth. 25:40.

The above text constitutes the essay The First Self by Henry T. Laurency. The essay is part of the book The Way of Man by Henry T. Laurency. Copyright 1999 by the Henry T. Laurency Publishing Foundation.

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4 THE PHYSICAL BEING OF THE FIRST SELF


4.1 Man as a Physical Being As incarnated in the physical world, man has (like all organisms) two physical envelopes: the organism (49:5-7) and the etheric envelope (49:2-4). Both envelopes are dependent on the first triad physical atom, which provides them with the requisite functional energies. The physical atomic kind (49:1) is the basis of all six molecular kinds, composed of the atomic kind. 2 Physical consciousness is the consciousness of the etheric envelope. It is objective and noticeable in the brain. It always makes itself felt in the organism with its etheric envelope just as emotional and mental consciousness in their respective envelopes. Therefore, the etheric envelope is the physical being. 3 The terms physical being, emotional being, mental being, causal being should not be confused with physical self, emotional self, mental self, causal self. By physical being etc. the envelopes, the matter aspect are intended. By physical self is intended the stage of consciousness development attained by the monad the self. 4 The organism is a mechanical robot without consciousness of its own. This becomes evident when the etheric envelope has left the organism, which then is totally unconscious. Also, death ensues only then. It is the etheric envelope of the organism that enables the organism to perceive. 5 Bodily beauty has an attractive effect that most people fall for. Surprisingly, also many so-called esotericians seem to attach importance to the physical form. However, only the quality of the aggregate envelopes is essential. In those envelopes, the stage of development and the percentages of acquired qualities are seen by the knower. What is said here concerns things that no clairvoyants are able to ascertain. Etheric vision reveals defects of the organism. 6 Being in incarnation, involved into an organism and thereby into an animal body, is for the self its most limited state of consciousness. No wonder that members of the planetary hierarchy face every such sacrifice with an attitude similar to horror. Then being forced to live together with those monstrous beings called human beings is approximately equivalent to a sentence that would relegate highly developed human beings to live with swine in a sty. The stench alone must seem unbearable. 7 But experience teaches them also to feel the deepest compassion for human beings, who are at the most difficult stage of development. Also they are amazingly indulgent with human weaknesses. The only things they consider are the individuals level and prospects of development. They know that the things that men pay regard to, concentrate on, and blame each other for, fall off of themselves when the individual reaches a higher level, and in many cases also under other conditions.
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4.2 The Organism The organism is a robot, directed by the energies of the etheric envelope which largely have an automatic effect and obey the impulses of emotional consciousness. In addition, the organism is controlled by energies from the causal, triad, and mental envelopes as well as by the stored energies in the three lowest physical molecular kinds (remnants from the previous solar system). It should also be noted that the energies from the envelopes are by nature determined by the envelope departments and the percentages of the various molecular kinds in the envelopes. 2 The processes of the organism are largely controlled by etheric energies from the various centres (chakras) of the etheric envelope, energies that are still poorly adapted to their
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purpose. When these energies can be made to function properly, the organism will be a perfect automaton, well and unassailable by disease in any respect. 3 Without its etheric envelope the organism is deprived of any kind of sense perception. Every cell of the organism is permeated and enclosed by etheric matter, has its own etheric envelope, which is connected to the network. The sense organs of the organism thus have their centres of perception located in the etheric envelope. 4 The organism is in a certain respect similar to an accumulator that in daytime consumes stored-up energy and during sleep is charged again with etheric energies. 5 Attention uses up much of the energy of the brain and other parts of the nervous system. If attention is directed to physical things only, then the brain does not receive that replenishment of energies which it receives directly from the causal envelope whenever attention is directed to mental interests. 6 Where the three aspects are concerned, the heart represents the motion aspect with energy from the third triad, the brain the consciousness aspect with energy from the second triad, and the spleen the matter aspect with energy from the first triad. Vital energy works through the heart and the circulation of the blood; the consciousness energy, through the brain and nervous system. 7 With the form of the human organism, biological evolution has reached its goal (the ideal of form). What remains is to refine the organism and, by using the energies of the etheric envelope, make it unassailable by disease. This also concerns the organisms of the vegetable and animal kingdoms. That work is one of the future tasks of mankind, because it falls wholly within the worlds of man and the pertaining problems are to be solved by mankind. And mankind will be able to solve them when it has mastered hylozoics, the only correct conception of reality in the three lowest atomic worlds (4749). 4.3 The Etheric Envelope: General The etheric envelope consists of molecules belonging to the three etheric molecular kinds (49:2-4) held together electromagnetically. 2 Etheric matter is dependent on the energies of all higher kinds of matter and is affected by them all in descending order. In the entire cosmos there is no kind of energy that does not appear in some manner in physical etheric matter and in the etheric envelope. 3 In respect of energy, the etheric envelope is mans most important envelope. This fact is understood only at the causal stage. Until then, this fact will at the utmost be a (not very plausible) hypothesis. 4 The etheric envelope exists before the organism, which is constructed on the network of the etheric envelope and with etheric energies. Without an etheric envelope no organism can be formed. The quality and functionality of the organism depend on the etheric envelope. 5 The organism and the etheric envelope function as one single envelope. The best, least misleading designation thus is the organism with its etheric envelope. Where the first self is concerned, the etheric envelope has no independent existence. It is functional as long as the organism subsists, and then it dissolves with the organism cell by cell. Essential selves and still higher selves are in a different condition. They are able to form their own etheric envelopes by means of the first triad physical atom. No man can do that. 6 All matter is the carrier of energies, and the same is true of the matter of the etheric envelope. It is the energies that are essential, which fact is expressed in the esoteric saying all is energy. The basis is of less importance. Through the etheric envelope pour emotional, mental, causal and still higher energies. The energies are predominantly emotional in 85 to 90 per cent of mankind, mental in 10 to 15 per cent, and causal in less than one per cent. Since the emotional energies find their proper outlet through the solar plexus centre of the etheric
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envelope, it can be ascertained that the emotions rule; in exceptional people, these are the mentally activated emotions. 7 The etheric envelope (49:2-4) normally belongs to the seventh department; and the organism (49:5-7), to the third department. The brain has in this respect a special position, since the little grey cells, the receivers of emotional and mental atoms, as a rule belong to the department assigned to the physical envelopes according to the horoscope laid down by the powers of destiny. 8 So-called ectoplasm, which spiritualists experiment with, is a part of the matter of the etheric envelope that has been detached from the organism. The planetary hierarchy warns emphatically against all such experiments, since there is a very great risk that the medium inflicts incurable harm on himself. 4.4 The Functions of the Etheric Envelope It is among the functions of the etheric envelope to form the organism, with its etheric energies (scaled-down energies from higher worlds) keep the organism alive and afford it the ability to move. All the organs of the organism are connected to centres in the etheric envelope. 2 Everything in nature is kept alive by the energy vibrations of the etheric envelope. Etheric energies affect monads according to the levels they have reached in the different natural kingdoms. The consciousness content that is above the monads level passes it by unnoticed. 3 The seed is enclosed by an etheric envelope, and thanks to this envelope the seed is able to grow. In the seed lies hid all the potentiality that is actualized in the plant, the animal, the man. It took a solar system of the first degree to produce seeds or eggs with this potentiality of seed or egg. The first hen and egg were the results of the first solar system. 4 The etheric envelope makes physical perception and consciousness possible. In man, perception and conception are due to the ability of nervous cells to react to vibrations in the emotional and mental atomic and molecular kinds of cellular substance. Mere organic matter lacks the ability of perception. The fact that such ability exists in the organisms is due to the presence of etheric matter also in the lowest physical molecular kind (49:7). 5 It depends on the quality of the etheric envelope how much of the energy from higher envelopes can penetrate down into the organism and the brain, how much of his latent qualities and abilities man can re-acquire. Then of course it also depends on the general circumstances of life and opportunities of re-acquisition. Therefore, many etheric possibilities are never realized.
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4.5 The Centres of the Etheric Envelope The etheric envelope is a network made up of countless threads of etheric matter. These threads (Sanskrit: nadis) consist of etheric molecules held together electromagnetically. The threads cross, and the crossings form so-called centres (Sanskrit: chakras = wheels). The more threads cross in the same place, the bigger is the centre formed. 2 There are in all 7 main centres, 21 distributive centres, and 49 lesser centres. All these function as centres of reaction, reception, and distribution for etheric energies of countless kinds. 3 There is a relation between the seven kinds of atomic matter of the solar system with their energies and consciousnesses and the seven main centres in the aggregate envelopes of man. 4 The etheric envelope centres below the diaphragm are directed by the four higher physical kinds of matter (49:1-4) via the first triad physical atom. The centres above the diaphragm receive energies from worlds 4346 via the second triad.
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The seven most important centres in mans etheric envelope are very different in their development. Such differences are primarily due to the individuals level of development. 6 The three lower centres are largely active in all human beings. The four higher centres are activated according as the individual develops consciousness in ever higher emotional and mental molecular kinds. When he has reached organic maturity (at the age of 21 years), all centres are normally as active as they were in his last incarnation. Normally, also emotional and mental molecules in his brain would function as in his previous brain, if they had been brought into the brain through upbringing and education. At this age it is possible for the individual to have re-attained his true level and subsequently to continue his interrupted consciousness development. 7 The wheels rotate in all human beings; the more rapidly the higher level of development the individual has reached. At higher stages the spokes are loosened from the rim, rise, being attached to the hub of the wheel, and rotate, they too, with ever increasing rapidity. 8 At the stage of barbarism, the solar plexus centre (also called the navel centre) is the most active one. The eyebrow centre rotates very slowly. At the stage of civilization, the solar plexus, throat, and eyebrow centres are increasingly activated. At the stage of culture, the crown, eyebrow, throat, heart, and navel centres rotate with ever increasing rapidity. The more man develops, the more spokes are loosened and increase their rapidity. At the causal stage, all the wheels rotate with enormous speed, and all their spokes are loosened and in full action. 9 The heart centre, which is in contact with the third triad, is the incomparably most important of all centres. It is in the heart centre that all threads converge that connect all mans envelopes and triads. This thread of life (sutratma) is the central one in that network of threads and centres (chakras) that makes up the etheric envelope. One thread goes to the pineal gland, one to the spleen, one to the physical heart, one to the nervous system. The heart centre brings, through the blood, vital energies to all the cells of the organism. The blood corresponds to the sap of plants. Blood is a peculiar sort of juice, and this is the explanation. Thus there is nothing mysterious about the blood as Steiner imagined. 10 The crown centre is connected with the second triad and the nervous system. 11 All vital energies affecting the organism can be wrongly directed through erroneous meditation, and this is particularly true of the two most active centres in the average individual, the navel and sacral centres. There is always a risk of overstimulation with deplorable consequences for the emotional and physical envelopes. 4.6 Mankinds Ignorance about the Etheric Envelope Mankind may know very little about the various energies of the etheric envelope, for these energies are the key to the ever-abused powers that are counted among the magical ones. In their nave faith in mankind, many occultists at the end of the 19th century had difficulty in understanding this restriction. The 20th century has perhaps made them see that very few individuals have attained the stage of culture and acquired the love of all living beings. 2 Those who are told about that love generally confuse it with the prevalent injudicious sentimentality, which is devoid of common sense and has brought about so much misery. Men have still to learn that the higher emotional (attractive) qualities are nothing you simply possess merely because you imitate saints. Self-realization through service of mankind, evolution, and unity is required. 3 It is only as a disciple of the planetary hierarchy that the individual receives real knowledge of the etheric envelope and its functions. Through the pertaining methods the disciple learns how to use certain radiatory and magnetic energies and to establish a direct connection between the etheric and causal envelopes.
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Just as all kinds of natural forms, not just organisms, are surrounded by etheric envelopes, so is this the case also with our planet. According to data from the planetary hierarchy, socalled atomic explosions have damaged that protective envelope of our planet. Science will eventually recognize this when it has discovered the existence of the etheric envelope. Warnings against atomic explosions have certainly been voiced, but the politicians thought they knew better. And mankind must take the consequence of these as well as other follies it thinks out. 4.7 The Energy Aspect of Existence In the whole cosmos there is no material form that is not also a form of energy (ultimately a molecule or an atom). There is no energy without a material form. Or, to express the same thing in another way: Matter is always in motion. Energy follows all consciousness expressions. These basic facts have been very little studied. Not even the theosophists clarified them. 2 All energy is originally primary or secondary matter. Primary energies convey mechanical functions; secondary, purposive functions. Mechanical energies are directed by beings in higher worlds and are so far purposive despite their fulfilling mechanical functions. 3 The seven spirals of the atoms correspond in respect of consciousness and energy to the seven kinds of matter in each world. Of these seven spirals only the lower ones are selfactivated in the normal individual. The higher ones can be activated by energies from higher worlds. 4 It is perhaps not a generally known fact that light is matter and sound is energy. The energies of higher worlds are not for human ears to hear. 5 Louis de Broglie discovered that light is continuous as well as intermittent. That is correct. Like all kinds of energy light consists of currents of isolated and magnetically coherent material particles (atoms and molecules). Light does not move forward. It moves concentrically in waves in three (and more!) dimensions from a certain source. 6 Beside light and heat we receive in the physical world from the sun the vitality globules that are necessary to organic life. These can easily be observed as tiny golden eggs in the intense sunlight of bright summer days. They do no penetrate the cloud-covers, and so a long absence of the sun entails the observed phenomenon of general tiredness. A surplus of these vitality globules can cause sunstroke.
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4.8 Magic Magic is the knowledge of the molecular kinds of the etheric envelope and the kinds of energy pertaining to them, of the direction of these energies through mental consciousness, and of the systematic processes that are necessary to this. 2 By affecting the material energies of the etheric envelope with mental energies you can have a sovereign control of the three lowest physical molecular kinds. Thereby you can dissolve as well as reshape also the most dense physical matter. This was the ability which the ancients called magic. 3 (The ancients was the designation the initiates used of their order. In so doing they led the spies of the church on the wrong track, deluding them into believing that the fathers of the church were intended.) 4 One quite understands that the knowledge of these matters is not given out to mankind until it has reached the stage of ideality; a mankind that has not become more stabilized in its higher emotional and mental consciousness than that can very swiftly sink down into the kinds of consciousness belonging to the stage of barbarism. One also understands why the planetary hierarchy is intent on not giving much information about the etheric envelope. It has had
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sufficient experience of the destiny of such knowledge in the hands of a mankind made up of potential bandits (the unrepenting thief, in the symbolism of the hierarchy). The knowledge of magic must be reserved for disciples of the planetary hierarchy who have renounced any kind of power for ever. 5 Magic must be distinguished from the future scientific discoveries of physical etheric energies, which are exclusively physical applications. Magic is the control of physical energies by mental consciousness; quite another matter and a knowledge reserved for the second self. 4.9 Temporary Physicalization If a higher being, a second self, would consider it necessary to physicalize in order to contact an individual in the physical world, then it is sufficient that the first triad forms mental, emotional, and etheric envelopes, and the energies of the etheric envelope shape a visible physical envelope of the lower physical kinds of matter. 2 This aggregate envelope, which both white and black magicians can shape out of lower molecular kinds (49:5-7), is so confusingly similar to an organism that only causal vision is able to tell the difference. Shaping as well as dissolution is the work of an instant.
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4.10 The Etheric World Of the energies of the etheric world we may know only what can be apprehended subjectively. Only those who have in physical incarnation acquired etheric vision are able to use that faculty, though they have no idea of etheric energies merely because of that. Only causal selves are able to ascertain the objective existence of the etheric world. 2 Gnomes, trolls, brownies, dryads, naiads, tritons, sylphs, salamanders, etc., are physical etheric beings belonging to the deva evolution. Some of the names given them refer to the physical natural element they dwell in (earth, water, air, fire), irresponsible beings that develop through play. They shun men, those spiteful beings who destroy everything, also in nature. 3 Day and night reign in the etheric world, too, but night does not exist in the higher worlds, just ever brighter light with every higher molecular kind.
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4.11 Physical Consciousness Consciousness is of two kinds: subjective and objective. Subjective consciousness expresses itself in man as perceptions in the etheric envelope, feelings in the emotional envelope, and thoughts in the mental envelope. At his present stage of development, the normal individual (the majority) in physical incarnation is objectively self-conscious only in the three lowest physical molecular kinds (49:5-7). In the three physical etheric molecular kinds (49:2-4) he is just subjectively conscious, which means that he apprehends these kinds of consciousness only as inner, subjective states. He is unaware of the energies streaming through the etheric envelope, perceiving them only when he has a surplus or a shortage of vitality but cannot determine to which kinds of physical matter they belong. 2 Only the causal self is a perfect physical self, since he is both subjectively and objectively self-conscious in all physical molecular kinds (49:2-7). 3 Organism and etheric envelope make up one unit, a physical unit. Likewise, consciousness in these envelopes makes up one unitary physical consciousness. Physical consciousness has reference only to objective, material physical reality and has nothing to do with anything emotional (sympathetic, attractive, etc.). Etheric vision is no spiritual vision but an expansion of the faculty of the eye, its perception of higher kinds of physical vibrations and
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thereby higher kinds of objective, material things, namely the material forms in the etheric molecular kinds. The various kinds of etheric vision are exact in their domains and enable man to do research in the physical world. Etheric vision makes mistakes as seldom as normal physical vision in the three lower molecular kinds. 4 Thus physical etheric objective consciousness should not be confused with emotional objective consciousness (clairvoyance proper), which is able to perceive material forms in the emotional world by means of the emotional consciousness of the solar plexus centre but does not enable man to do research in the scientific sense. 5 There are four different kinds of physical etheric objective consciousness, 49:1-4. There are already many people who have innate objective consciousness in the two lower etheric molecular kinds (49:4 and 49:3), and their numbers will gradually swell in the next few centuries. At the present stage of mankinds development, the first self cannot acquire objective consciousness in either 49:2 or 49:1. Objective consciousness in 49:2 is acquired only by the causal self; and in 49:1, only by the essential self. 6 According to esoterics, man has seven senses corresponding to the seven chief centres of the etheric envelope. Five of these centres correspond to the senses that man knows of: hearing (in molecular kind 49:5), touch (49:4), vision (49:3), taste (49:2), smell (49:1). The two last ones are unknown to science. Other senses discussed in physiology are of quite another category. 7 The seven senses of esoterics are the basic ones and correspond to analogous centres of consciousness and activity in the emotional, mental, and causal envelopes. 4.12 Physicalism The normal individual is objectively conscious only in the three lower physical molecular kinds (49:5-7). This means that he can study the matter aspect in these states of aggregation. This also implies that higher material worlds do not exist for him, that he takes vibrations from those worlds to be only subjective perceptions in his organism, that he is ignorant of existence, that what philosophers and scientists assert about the reality they cannot study objectively remains fictionalism. 2 Philosophers and scientists are physicalists and cannot solve superphysical problems. For too long they have been allowed to disorient seekers after the knowledge of reality. 3 Since scientists do not have etheric, emotional, mental, and causal objective consciousness, they are unable to ascertain facts in those worlds. And since they refuse to have anything to do with things they cannot explore themselves, the consequence is that they do not consider the mental system of hylozoics with its description of reality, a description worked out by the then essential self Pythagoras. 4 It is an old trick that the scientists use: denying the existence of what they cannot explain. The modern philosophers (semanticists) have apparently found that method worth adopting. Soon enough, both categories of thinkers will have agreed to discard all the reality concepts we have received from the planetary hierarchy through esoteric knowledge orders. Certainly philosophy has always been made up of imaginative speculations with arbitrary assumptions, but now philosophers speculate with mere negative statements. They should take care. They will experience many surprises. Many mental selves possessed of etheric objective consciousness will incarnate, and discoveries will be made (photographing the etheric envelope when it leaves the organism) that will make it clear to the rest of the world that philosophical speculation is fictionalism. 5 Poul Bjerre, the Swedish pioneer of psychosynthesis, was one of the few scientists who not only realized but also pointed out that the belief of science that it can explore reality is absurd. His argument, in his book Rfst och rttarting, is in agreement with that of the
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esoterician. He pointed out that it was illusory to talk of science as it now stands. The more that is explored, the more problems are seen in constantly increasing, unsurveyable numbers. Presumably, more and more scientists realize this but are silent. They do not want to deprive the injudicious people of their belief in science. It is an evident fact that skepticism gains ground more and more, also in theology. According as reason develops, more and more people must realize that the dogmas are untenable, even when they have not increased their knowledge of reality, even when they have not attained a higher stage of development. 6 Science has still not been able to explore more than three sevenths of the matter of the physical world. Science will never reach the physical atom, never be able to explore more than the two lower etheric molecular kinds (49:3,4). The hypotheses and theories of atomic researchers will never agree with reality unless they start from the esoteric descriptions of that reality. They will be forced to do so though probably not before 2025 when they must condescend to examine the matter with the aid of people having etheric vision. Medical science, researching the organism, and psychological science, researching consciousness in the organism, deal with functions that are automatized by etheric energies, but have no idea of the essential in this, namely the energies that have made it possible and still make it possible for organisms to exist. 7 The theory of biological mutation, which superseded Spencers hypothesis of the hereditariness of acquired qualities and presented biological evolution as the product of chance, shows the limits of possible judgement for biology. Mutation is an effect of the organisms adaptation to imperceptibly changing material conditions that affect latent qualities, and also an effect of slowly awakening consciousness; these being causes that biologists are unable to ascertain. There is another evolution than the biological one. That is the development of atomic consciousness, which esoterics alone can explain. 8 The esotericians have five proofs that their system is in agreement with reality. In Laurency they are presented in The Knowledge of Reality. These proofs are for esotericians fully convincing, and more so than the philosophers and scientists proofs of such hypotheses and theories as are not exclusively based on facts that are physically ascertainable. 4.13 Races In order to forestall a confusion of concepts, races (fourth and fifth root-race) and individuals should be distinguished. The fourth root-race is called the emotional and the fifth the mental root-race, notwithstanding the fact that many mental selves are incarnated into the fourth root-race and many emotional selves into the fifth root-race. 2 The Negroes belong to the fourth root-race. Some occultists assert that they are of the third root-race, but they are wrong. The third root-race is made up of the pygmy races, etc., which, just as the anthropoid apes, will be extinct within ten thousand years. 3 It should be pointed out that the first root-race was wholly etheric, developed simultaneously with plant-life on our planet, and preceded the development of animal life. 4 The sixth sub-race of the fifth root-race is in formation. It will not be born on some certain continent, but individuals of it already exist in all civilized nations. 5 The sixth root-race will be born from the sixth sub-race of the fifth root-race, not (as Leadbeater proclaimed) in seven hundred years hence but only in several thousand years.
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4.14 Sleep Heavy sleep is the sign that the emotional envelope (with higher envelopes) has left the organism with its etheric envelope. There are two outlets for the emotional envelope: the solar plexus centre in the case of spiritists and the crown centre in their case who are able to put themselves into what yogis call samadhi, the liberation from the physical envelopes. Where
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most people are concerned, the emotional envelope stays close to the organism in a kind of half-dreamy state. In the case of emotionally awakened people, it can move about freely in the emotional world. 2 Certain individuals (so-called mediums) are able to lend their organisms with their etheric envelopes to other emotional selves, a frequent phenomenon in spiritist circles. These emotional selves (human beings in the emotional world) do not know more than what they have learnt in physical life and what they possibly have learnt from other people in the emotional world, and this fact should clarify the value of their communications. 3 Dreams can be received from all mans envelopes and they can have the most variegated causes. The theories of psychoanalysts about dreams are products of the ineradicable tendency of life ignorance to manufacture theories. Dreams can be due to phenomena in the organism, etheric envelope, emotional envelope, mental envelope, and the subconsciousness of the triad. Only causal selves are able to ascertain the cause in each particular case. The connection between the envelopes is not severed when the emotional envelope during sleep has left the organism. 4.15 Incarnation One of Augoeides many functions is to attach the heart centre of the emotional envelope to that of the etheric envelope at the moment of birth. The emotional envelope is by then already enclosed by the mental envelope and the incarnating part of the causal envelope (the triad envelope). The etheric envelope must be formed before the organism, for the organism is constructed on the energy threads (nadis) of the etheric envelope. From this it does not follow, however, that the growth of the foetus proceeds as intended. If the foetal development has not in all respects gone according to the law of reaping (the forces of nature do not always work as intended), then Augoeides may at birth refuse to attach the thread of life (sutratma) to the heart centre of the etheric envelope, and the child is still-born. 2 There are still too few data from the planetary hierarchy on the genesis of the etheric envelope. We know that where individuals at higher stages are concerned the authorities of incarnation shape the etheric envelopes of those individuals carefully, with an especial view to the law of destiny (the individuals consciousness development), and that the horoscope is established in all details. This does not apply for those at lower stages, however, who are to have all kinds of experience, which should imply that higher authorities are not concerned with either the etheric envelopes or the horoscopes of those individuals. A reasonable guess is that the individuals Augoeides is trusted with those tasks. This problem is by no means unimportant; it is relevant in the discussion of abortion. There are indications of such cases where the organism is so misshapen that the individual cannot in any way learn from the incarnation. Such a case seems to implicate the right to spare the individual a meaningless incarnation. 3 The present over-production of human foetuses has an undesirable effect. The atomic chain (the superphysical molecular kinds in the cells of the foetus) has the effect of attracting and often rousing monads that are slumbering in their causal envelopes, enticing them to incarnation, particularly such monads as have an instinctive desire to be physically conscious again. This has the result that those monads incarnate much earlier than otherwise would be the case. The choice of a foetus will then be a matter of chance and the result of the incarnation will not be what it could have been if Augoeides would have made his choice. 4 All higher selves (also the highest, 43-selves) within the solar system can incarnate into an organism. It is only cosmic selves (42-selves and higher) who have an envelope of physical atomic matter as their lowest possible envelope.
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4.16 Discarnation Against our modern enormous scientific authorities the esoterician maintains (vainly, of course) that science cannot decide when a man is truly dead. Still they do not seem to know that a man is not dead merely because he has ceased breathing and his heart has ceased beating. He is dead only when his etheric envelope has finally left the organism and the thread of life (the sutratma) has been severed, the thread connecting the heart centre of the etheric envelope with the heart centres of the higher envelopes. Then not even a cosmic self is able to resuscitate that man. But as long as the etheric envelope has not left the organism, man is fully aware of what is happening around him, for example, hears everything said, although he is unable to react in any way. 2 The process of death is by no means the simple procedure that ignorance thinks, but instead a troublesome one. In addition it can be rather unpleasant, as appears from the instructions given to facilitate the separation from the two physical envelopes. It takes time before the centres of the etheric envelope have been freed from the attachment to the glandular system of the organism, the centres of the emotional envelope from the coalescence with those of the etheric envelope, and physical consciousness has ceased functioning. The only fully sure sign of death is that decomposition has begun. As a rule it takes twelve hours for the emotional envelope with higher envelopes to pull out the etheric envelope from the organism. In extreme cases it takes 36 hours or even longer. Suicides in particular may keep their etheric envelope in their organism up to a week and thus be aware of what is said of and done with them. Blavatsky warned the people around her in New York not to bury her even though she would appear dead for fourteen days. Her emotional envelope with higher envelopes were occupied with other business (interesting things for curiosity to fantasize about!). 3 The only right personal attitude to ones own transition from the physical to the emotional world is to look forward to the entry with joyous expectation. We are met by those who have truly loved us and whom we have longed to see again (except those who have already passed to the mental world).
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4.17 Physical Life is the Most Important The esoterician is taught (often to his great surprise) that his physical life is the most important part of his incarnation. 2 Mans physical life is essential to the extent that the self is prepared for eventually understanding reality and the meaning of life, which first of all is a prerequisite of acquiring causal consciousness. 3 Physical life is the only important life for the four lowest natural kingdoms. Only in the physical world do the pertaining individuals develop their consciousness. Only in the physical world is man (the normal individual) objectively conscious and can objectively study a part of physical reality. Only in the physical world is he able to liberate himself from the emotional illusions and mental fictions that he is dependent on in the emotional and mental worlds between incarnations. Only in the physical world can he acquire the qualities and abilities that are required for entering into the next higher kingdom, the fifth. There is no limit to mans incarnations until he has succeeded in this. It is not a matter of living his life over again. He has in each new incarnation a new first self (a new triad envelope and new envelopes of incarnation), which does not know anything of any previous incarnation. He is as though he were quite another individual in each life. 4 The periods of rest between incarnations are meant for man to renew his strength before his next incarnation. Consciousness life in the emotional and mental worlds is largely a working up of illusions and fictions that man imbibed during physical life. That life is from the viewpoint of knowledge on the whole worthless, but it affords to the self the possibility of
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further activation of molecular kinds in his envelopes already activated. You are in great error if you think that your incarnation is meant for amusements and a lazy life. When life is at its best, it is work and toil. 5 Physical life is the essential life, since only in the physical world can all qualities and abilities be acquired, can man (thanks to his faculty of objective consciousness) liberate himself from emotional illusoriness and mental fictitiousness. However, if this work of development for some reason is impossible, then physical existence is without meaning for the monad. 6 Therefore it is a serious mistake to strive after prolonging physical life under all circumstances, for example in the case of individuals in whom the connection between the crown centres of the envelopes is definitively severed and who as a consequence only can vegetate. Regrettably, mens mistakes about laws of nature and laws of life often have such consequences that their development is obstructed or even stopped for some time. Overpopulation, resulting in hunger and wars, is just one example. Child mortality was the method of nature itself to preserve the balance and hinder overpopulation. With our technological and medical resources we have often suspended the balance of nature, and our civilization has often had a destructive effect. 7 The only true hell is the physical world. It is in this world each individual must acquire all the necessary qualities and become his own saviour (from more incarnations). It is in this world that he must acquire causal consciousness and become a second self. It is in the physical world that the kingdom of god shall be realized. Therefore, the physical world is the incomparably most important world also for individuals of the fifth and sixth natural kingdoms. At each acquisition of consciousness in a new atomic kind all qualities must demonstrate their efficiency in physical matter. Therefore, at the ascension to a higher world physical incarnation is necessary. This does not at all mean that mankind may know about that incarnation. Anonymity is a protection against mankind at its present stage of development. 4.18 The Esotericians Physical Reaping The effects of the law of reaping in the esotericians physical life can result in handicaps: invalidity, disease, unreceptive brain, ugliness, destitution, a low social and cultural standard. In addition there can be uncongenial surroundings: parents, brothers and sisters, friends, social intercourse, teachers. But also in the directly opposite case, favours. Without a knowledge of reincarnation and of the law of sowing and reaping, these iniquities of life remain inexplicable. But we can never know how far back in past ages we contracted these handicaps or favours. We can only know that we must reap some time, last but not the least bad reaping, the final liquidation, as causal selves. 2 It should also be observed that we can never cast the blame on our parents and heredity from them. We have the parents we must have for our reaping. It is stupid to say, I havent asked to come here. For that is precisely what you have done. 3 Many kinds of disease, not least the ones that befall the nervous system, in aspirants(a common term for seekers) are due to the fact that increasing emotional and mental energies, pouring through the etheric envelope, do not get an outlet through the right centres and the glandular system of the organism. Thus disease need not be an indication of a bad sowing. (One more contribution to the correction of the general misconception of karma, or the law of reaping. Far from all cases of disease are self-caused. Man as a member of mankind must share the collective responsibility for collective mistakes as to laws of nature and laws of life.) When the esoteric knowledge some time has been generally accepted as a working hypothesis, the requisite facts about the envelope centres and the pertaining energies will be given out and many cases of disease will thereby be cured or prevented.
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4.19 Health In respect of their causes diseases can be divided into three categories: disease originating from the surrounding world or nature, from heredity, or from psychological factors. And all three ultimately depend on bad sowing, individual or collective (possibly planetary) sowing. 2 Disease may originate from any one of many previous incarnations. The germ of disease has then been present in some one of the skandhas that accompany the triad through the incarnations, and has only now had the opportunity to be activated. 3 The law of sowing and reaping (cause and effect) is a law working in the smallest details. Any measures of rational management of the organism which we omit by ignorance or indifference or inability will be imposed on us in some future incarnation, then demanding much greater care than was necessary before, greater because we can no longer do this automatically but must devote our conscious and methodical effort to this care and so remedy our omission. However, not all diseases and troubles are the outcome of a bad sowing in the past or of physical heredity. Much of it we have contracted through our unwise way of life in this incarnation. 4 As men take care of their organisms it is small wonder that the physical so-called elemental (actually he is a physical etheric being since he belongs to evolution) detests that imbecile who has encroached on his domain and causes him so much additional trouble in his job to get it all to work properly. 5 For the esoterician there is moreover his understanding of additional causes of disease. Thoughts are material things with energy, and energy is the cause of effects. Particularly efficient in this respect are such ideas as are in accord with reality, precisely the esoteric ideas. If their energies are not given a purposive outlet in expedient activity, then they can affect the organism with disease of various kinds. 6 People who are at or near the stage of barbarism are generally much healthier than those who have emotional and mental problems. Emotional and mental energies influence the etheric envelope and thereby the organism and usually take the wrong course, which has a disturbing effect on the otherwise frictionless functions of the physical organism. 7 The custom of burying human corpses with all their germs of disease, as well as the custom of manuring the earth with human excrements, has had the effect that the earth is thoroughly poisoned. Nowadays also the water is poisoned since faeces are flushed out into lakes. Plants assimilate germs of disease and pass them on, and fish as well. When, some time in the future, science has realized this fact, cremation will be made compulsory and human waste be neutralized in special factories. Cultivated earth with its germs of disease will be disinfected. Many hundreds of years later we may expect that the diseases brought to us through the vegetable life will be eradicated. 8 So thoroughly poisoned is mankind by the three basic diseases, cancer, syphilis, and tuberculosis (syphilis and tuberculosis existed already in Lemurians, the third root-race), that the basic cause of all disease is in these three latent tendencies in the organism. (D.K.) This is of course a fact that science is totally unable to ascertain. 9 There are among occultists so many false notions of the causes of organismal disease, of which kinds of higher selves are immune to disease, etc. Therefore, it should be pointed out that only essential selves are free from any kind of disease, though not causal selves. 10 Esoteric therapy can be said to include homeopathy, light (colour), and sound therapy. All these methods are right in principle but are still at the experimental stage. 11 Old so-called household remedies, which in olden days were used to cure all manner of disease and which have been preserved down the generations, most often consisted in using the medical resources of the vegetable kingdom. That knowledge originally came from the
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planetary hierarchy. It is once more repeated that all true knowledge is found in the planetary hierarchy and has reached mankind from there. 12 Esoteric healing presupposes causal consciousness, which among other things also implies the ability to judge the nature of the disease, its location in the etheric envelope (which centres are engaged) and organism, the ability to judge what energies should be used, and the ability to follow the process of elimination. 13 Esoteric healing should not be confused with the emotional fantasies of occultists. You cannot heal sick people through intensive affirmation of divine power or with currents of love. 14 It is the energies of the second triad that, via the causal envelope, energize the three units of the first triad and keep it all going. If the second triad energies are not used expediently by the first triad, frictions arise which have the effect that the energy currents take the wrong course. Then the centres of the etheric envelope do not receive the right energies or any energies at all. Disease is the result when the organism cannot properly face hostile attacks from without but falls victim to them. 15 Too little attention has been paid to the energies of the various envelopes and too much attention has been directed to the consciousness aspect alone. The energy aspect is at least equally important, however. Energies pour down into the lower envelopes from the higher ones and ultimately into the centres of the etheric envelope and into the blood, the nervous and glandular systems of the organism. It is in the centres of the etheric envelope that energies are divided for distribution. Until man is able to objectively observe and subjectively perceive these material energies, he will not be able to direct the energies purposively to their proper areas of activity, and so they often take the wrong course, which causes disease in the organism. The higher the level or the more vitalized departments in the envelopes, the stronger are the energies and the greater their effects. It has often been wondered why highly developed individuals must be afflicted with all manner of disease. They do not possess the knowledge of the energies and the insight of how to use the energies. The disciple is taught how to consume his mental and emotional energies in the right way and not through violent aspiration and activation draw down energies that he will not use rightly. The energies cannot be stored in the accumulators of the cells more than to a certain amount. The surplus seeks an outlet according to the law of least resistance and breaks through where it meets with the least resistance and where there are dispositions to weakness. 16 Innate general weakness is due to some abnormal condition of the connection between the organism and the etheric envelope. It is the business of medical science to discover the etheric envelope, the etheric energies, and the connecting link between the etheric envelope and the organism. Judging by the apparently irremediable dogmatic adherence to erroneous old views, it will take some time before these discoveries are made. Doctors refuse to listen to esotericians, and the masses follow Science. 4.20 The Problem of Diet The problem of diet is a problem that has many aspects. It is an individual problem, since no diet (not even a vegetarian diet) suits all. It is a collective problem for all mankind. Diet is not merely a physical and a nutritional problem. For disciples it is also a superphysical and a psychological problem, part of the question of how higher consciousness is activated. The problem of diet is still unsolved, and its solution must be the business of the science of the future. It is mainly a problem that human beings are able to solve and therefore must solve by experimenting. 2 Nutritionists should already have ascertained that animal diet does not refine the organism, that we agree best with vegetarian food, that meat, fish, and eggs are not at all necessary for
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the individual, unless his digestive organs have been impaired through heredity or unsuitable food in childhood. The many cells that daily pass from the organism must be replaced with new ones. That is why a well rounded diet is necessary. You cannot feed only on fruits, for instance. One-sided diet entails deficiency diseases. 3 Salt and sugar should be avoided, particularly salt, as it gives rise to various depository diseases in the organism (renal and biliary calculi, rheumatism of various kinds). Common salt (sodium chloride) is totally worthless as food-stuff, is even harmful as it expels essential nutritive salts. Salt is useful only for purposes of preservation to counteract the corruption of food (meat, etc.). Sugar affects the skeleton, especially the teeth, disposes for bone fractures, etc. Anyone who wants to look after his health should study nutrition, not all manner of good advice in cookery books., etc. 4 The problem of right diet has always been a problem for aspirants to discipleship. D.K. considers that this problem takes up too much attention and hinders anyone who is serious about his life from thinking of more important things. It is quite another matter that meat is forbidden for disciples. But most disciples probably have many incarnations left before that problem comes to the fore. One thing is certain. It is infinitely more important to acquire good qualities than to become a vegetarian. Vegetarianism is no merit in itself nor anything that the esoteric teacher considers when choosing a disciple. 5 D.K. gives to the esoterician the following list of recommended food: milk, honey, whole wheat bread (Graham), all kinds of vegetables that have grown in sunshine, fruit (especially oranges), bananas, nuts, unpolished rice, potatoes. 6 The problem of diet also has aspects that are beyond the resources of mankind to ascertain. These include problems belonging under the law of reaping, the law of activation, and the law of self-realization. 7 In the childhood of mankind men were defenceless victims of wild beasts. According to the law of reaping the animal kingdom thereby contracted a collective debt to the human kingdom. By eating meat mankind unwittingly contributes to settling the debt of the animal kingdom. That this still goes on is due to the fact that the loss of human lives during millions of years amounted to astronomical figures and that a causal envelope equals a whole animal group-soul. When the debt will some time be settled, meat-eating will cease by itself and mans food will be entirely vegetarian. Until then, everybody should eat what suits him best. Meat-eaters thus do not incur any liability. 8 It is quite another problem that meat coarsens the organism: makes it susceptible of lower vibrations. Anyone who wants to refine his organism in order to make it more receptive to higher kinds of energies therefore should keep to a strict vegetarian diet. Of course this facilitates self-realization with all its implications for acquisition of consciousness in ever higher kinds of consciousness. 9 When a man becomes a vegetarian, his organism begins to be regenerated. The old cells, poisoned by meat, fish, tobacco, alcohol, etc., are replaced with new ones, which are extremely sensitive to the old diet and irritated by it, which can give rise to new diseases. Even eggs should be avoided by people who are not fully healthy. 10 People have wondered why Blavatsky ate meat. If you have once acquired higher atomic consciousness, your diet no longer influences your receptivity to higher energies. The organism she had inherited required an animal diet. 4.21 Homeopathy The matters of the etheric envelope are closely related to what we call electricity. 2 Homeopathic medicines have effect upon the etheric envelope, activating the corresponding etheric energies, thus indirectly the organism. Until the existence of the etheric
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envelope has been recognized, the dogmatic medical mentality will go on rejecting these the only right medicines. 3 Only this discovery is not sufficient, however. Another one is also necessary, and that is the discovery of the motion aspect of existence, the esoteric teaching of the energies and the energy resources of the various molecular kinds, a problem of which science knows nothing. 4 A ponderable dose of arsenic affects the organism. But an imponderable and chemically unobservable dose beginning with one millionth part of a gram, D6, has an effect on the etheric envelope. The higher the potency, the stronger the effect. Generally, higher potencies than that of one hundred thousand are not produced. Formerly, however, there were those who manufactured the million potency and asserted that its effect was the strongest one (very probable, since the higher vibrations or frequencies of the etheric envelope are inconceivable to us). 5 The skin is pervaded by nervous fibres that conduct electricity. When coming into contact with the skin, homeopathic medicines can be discharged as can suddenly happen with electric batteries in the corresponding case. 6 A higher potency is produced from a lower one through a long shaking (preferably by means of an electric shaking machine). For instance, you put a heaped spoonful of D6 pills along with pure sugar pills into a 100 gram bottle so that you fill it to two thirds. Then you add a teaspoonful of pure spirits and shake the bottle. After about half an hour the bottle will contain D7 pills, which will be processed in the same manner to obtain D8 pills, etc., in infinitum. The same bottle must not be used for the manufacturing of different potencies. It is unavoidable that science regards the whole procedure as superstition and humbug. Science will understand it only when it is able to ascertain the existence of the etheric envelope and the transference of latent energy.

Endnote by the translator into English 4.17.4 When life is at its best, it is work and toil. The Bible, Psalms, 90:10. This is the traditional Swedish rendering of this well-known passage.

The above text constitutes the essay The Physical Being of the First Self by Henry T. Laurency. The essay is part of the book The Way of Man by Henry T. Laurency. Copyright 1999 by the Henry T. Laurency Publishing Foundation.

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5 THE EMOTIONAL BEING OF THE FIRST SELF


EMOTIONAL CONSCIOUSNESS
5.1 Generals Emotional consciousness is of six kinds (the atomic consciousness excluded), corresponding to the six emotional molecular kinds. Detailed information about these six kinds is lacking. It will be the task of future research to specify these six different degrees of illusoriness, made possible by the involvation of mental atoms to form emotional matter. 2 Nor do we know anything exact about the impulses that trigger off attractive and repulsive energies, which in themselves are mentally blind. 3 It is true of emotional consciousness as of all other kinds of consciousness: it is the monads possibility of consciousness in a certain kind of matter, its mode of perception and expression in that matter. 4 Mans emotional life is partly his subjective life when in physical existence, partly his objective life in the emotional world after he has put off his physical envelopes. As a physical being he apprehends the consciousness of his emotional envelope largely as just desires, feelings, and imaginative expansions. 5 Man has two physical envelopes (49:2-4; 49:5-7) and two mental ones (47:1-3; 47:4-7). This division into two as well as the construction of the triads is not so much due to the nature of matter (the composition of which is continuous) as to the necessity of making barriers to consciousness. Without barriers, individuals would prefer to live in the highest molecular kinds and consciousness development would be immensely more difficult. It is necessary that consciousness activation starts from the bottom. It is true that this is done systematically in the three lowest natural kingdoms. But it is necessary in the human kingdom as well, until the individual has activated his mental consciousness from the bottom and has built a mental system that is in the esoteric sense concrete and in agreement with reality, making up the firm basis for intuition, the causal as well as the essential one. 6 Emotional consciousness has no significance for the understanding of reality, like physical and mental consciousness has, since it just provides the driving force needed for the activation of mental consciousness. A division of emotional consciousness into lower and higher would counteract this purpose. In contrast, it is of the utmost importance that emotional attractive energies become dominant if development is not to be endangered by hatreds tendency to division, which paralyses the will to unity. 7 Emotionality is in the man positive (active), in the woman negative (receptive). This is the reason why women more easily than men fall victims to all manner of emotional impulses from the subconscious and the surrounding world. 8 In emotional consciousness development three stages can be discerned: the stages of barbarism, civilization, and culture. The stage of civilization is characterized by an ongoing activation of the mental atoms in the emotional molecules, which entails a coalescence of the emotional and mental envelopes and an activation of the two lowest mental molecular kinds (47:6,7). 9 The consciousness of the first triad never reaches beyond mentality (47:4). The self is able, however, by means of higher atomic kinds involved into lower kinds of matter, in the highest emotional consciousness (48:2) and mental perspective consciousness (47:5) to reach the second triad causal and essential consciousness via centres in the causal envelope; emotionality can reach essential consciousness, and mentality can reach causal consciousness.
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Many who have been informed about this believe at once they are able to do it and experience in the emotional world everything they have heard about superhuman worlds. The power of imagination is sovereign as always. 5.2 The Nature of Emotional Consciousness Emotional consciousness is the particular consciousness of the animal kingdom. The highest animals (those ready to causalize) have acquired the ability to spontaneously express the highest emotional attraction. 2 The particular consciousness of the fourth natural kingdom is mental consciousness (47:47). Much is lacking in that respect, which mankinds evolutionary retardation demonstrates. We have been thrown back because of our attitude to those who had the knowledge and were willing to give it to us. We have even neglected to cultivate the higher emotionality. A large portion of mankind is still at or close to the stage of barbarism (proved by continual relapses into barbarism), a stage we should have left behind several million years ago. 3 Emotional consciousness is by nature blind energy, blind urge, or what man can perceive as dynamic will. It is valuable as driving force. But it is unfit for knowledge, even hostile to knowledge. Everything in the emotional world is lie. The sooner occultists see this truth, the sooner they will be able to acquire knowledge of reality. 4 It might be said that the consciousness aspect is wholly absent in the original emotionality. Emotionality is in that respect no independent stage in the development of consciousness. What there is in emotionality of something consciously strived for is due to the synthesizing triad consciousness or the effect of the mental molecule on the emotional atom. The original function of emotionality was to activate (dynamize) the rudiment of mentality. This activation is begun in the vegetable kingdom, and is continuously increased in the animal kingdom. The importance of emotionality is seen in the fact that it is an activating mediation between physical and mental consciousness. And that importance is great. For it is in emotional matter that the activation of mentality can be begun. The mentalization of emotional consciousness can be divided into three principal stages: desire, feeling, and imagination. The life of feelings is the activity of the lowest mental consciousness (47:7) in emotionality, and the life of imagination is the result of the lowest mentality but one (47:6). 5 It is in emotional consciousness that the struggle begins between egoism (repulsion) and altruism (attraction), between self-assertion (repulsion) and service (attraction). The progressive ennoblement of emotionality is due to the effect of attraction. Vibrations in emotional matter have either an attractive or a repulsive effect. In the higher molecular kinds, attractive vibrations preponderate; in the lower ones, repulsive. 6 Those who have activated consciousness just in the lower molecular kinds are more subject to and more easily affected by the repulsive vibrations. Whichever kind preponderates depends on the self-acquired tendency of individual character to attraction or repulsion and on the degree of difficulty in reaching the higher emotional stage with its will to unity. 7 All emotionality is selfish, even though in a coarser or finer degree (spiritual egoism). Everything unselfish originates from essentiality (unity), even though it be just a waft of it. Being more marked it shows the awakening of the centre of unity in the causal envelope. 8 As emotionality is the only kind of consciousness which has nothing to do with the conception of reality, it is suited to fantasizing. Such things come particularly into manifestation at each transition from a world epoch to another, such as our present transition from the zodiacal epoch of Pisces into that of Aquarius. Then imagination becomes sovereign, the individual can imagine anything whatever and receive all brainwaves as expressions of art, culture, proofs of higher development, etc., and even as knowledge of life. Esoteric history is full of examples of similar chaos in all spheres of life at the transition from the epoch of Aries
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into that of Pisces. In such a chaos Christianity began, a religion that totally distorted all gnostic symbols. We experience analogous follies in all domains of life (politics, philosophy, culture, art, occultism, etc.). 9 The very intensity of emotional consciousness causes its illusions to be perceived as true reality and captivates men in its illusions, which are nothing but imaginative constructions. The intensity is due to the possibility of directly perceiving the energy aspect in emotional matter. 10 Falling in love is a typical emotional phenomenon: mentally blind attraction, as mentally blind as its opposite, unreasoning hatred. Pure emotionality is attractionrepulsion; in its two extreme opposites of altruismegoism. The opposite recurs in the concepts of good and evil (right and wrong are as pure concepts mental). At lower stages, good appears to be everything that satisfies egotism, evil everything opposite to this. At higher stages, good is everything that accords with the Law, irrespective of self. 11 The various kinds of molecular emotional consciousness can rapidly succeed each other. Then most people can be thrown from the highest level reached to the lowest or vice versa in however short a while. The division is just intended as an orientation and thus must not be conceived as though a level reached were in any way constant. It is the task of daily meditation to help the individual to keep himself in a higher state of consciousness more easily. 5.3 The Importance of Emotional Consciousness At mankinds present stage of development, emotionality is still the incomparably most important kind of consciousness. 2 At this stage, the monad in the triad is more or less permanently centred in the triad emotional atom and directs from there the physical envelopes. 3 Even for people at higher stages, however, emotionality is of very great importance for their development; for the mystic as well as for the mental self. It is, therefore, a serious mistake, as many highly intellectual people do, to neglect to cultivate emotionality. Without emotional consciousness and its efficient participation, the first self cannot become a second self. 4 With mentality alone the mental self can come in contact with the lowest causal consciousness (47:3), it is true, but he cannot reach essential consciousness (46:7). Mentality is necessary for the individual to become a second self. But only the cooperation of the highest emotionality and the highest mentality makes this possible. 5 The higher emotional consciousness (48:3) makes it possible to acquire the qualities of attraction, is necessary to contact essential consciousness, and provides the dynamic energy that man must learn to master. It is via the higher emotionality that the mystic can receive inspirations from the world of wisdom and love (46), inspirations necessary to the understanding of life, energies necessary to self-realization. It is by the energies of attractive (48;2,3) imagination that the mental self can construct the bridge between the first selfs mental molecule and the second selfs mental atom. 6 It is only when man sees that the first self cannot solve the problems of existence that he makes himself receptive to the inspirations from the second self. It is also only then he seeks to contact the consciousness of unity (essential consciousness) of existence. 7 The mystic (emotionalist) despises reason, seeing that reason (at the present stage of mankinds development; 47:6,7) cannot solve the problems of life. The occultist despises emotionality, since emotion (at the present stage of mankinds development; 48:4-7) with its physical tendency and its repulsive vibrations is a hindrance to the understanding of life and to self-realization.
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Highly intellectual man despises emotionality, since normal emotional states with their depressions, their abortive sentimentality, their function to effect mental disorientation, etc., become hindrances to his mental sovereignty. 9 History shows us that mankind is at the emotional stage and that (as Schopenhauer has rightly pointed out) mankind generally does nothing but foolish things. The time elapsed since Rousseau and Schopenhauer has just furthermore confirmed the verdicts of these men. The question is whether mankind, in its immense folly, will annihilate itself and all life on our planet. So it is understandable that the mentally sovereign (who have assimilated most of mankinds collected ideas) disdain such emotional life controlling reason. 10 Emotionality (including the lower mentality, 47:6,7) is incapable of formulating a view of life that accords with reality, since not even the emotional genius (the so-called saint) has access to the higher mentality (47:4,5) and even less to the world of ideas (47:1-3). For the ideas of the world of ideas are necessary to a correct world view, and this must be the basis of a correct conception of reality. 5.4 Emotionality is A Source of Energy The esoterician is on his guard against the intensive illusionism of emotionality, which controls mankind, also spiritualists and occultists. He also sees that emotionality is necessary, however. Emotionality is, in its original essence, dynamic, blind energy. At the present stage of mankinds development and in the current emotional eon, emotionality is of the greatest importance as an energy factor and the emotional world is the world in which man can utilize dynamis. Without that force man is passive, inactive. 2 Emotional will is the strongest kind of will, also in those who have in several incarnations neglected their emotional development. Such people therefore think they are unaffected by emotionality and believe they have overcome those stages. Faced with catastrophes, however, and exposed to strains and trials that are part of the final test of the saint, man is awakened from his emotional apathy. Only when having acquired perspective consciousness is he able to become a mental self. 3 The difficulty is in using emotionality right. It must not control the individual but must be his obedient servant. Mankind misses much as long as it misuses its knowledge and its power. Both knowledge and power are gifts that are not given in order to counteract the meaning of life. 4 Man needs emotionality also for his creative activity. This creative power is best furthered by the power of visualization, which the disciple is encouraged to develop particularly. This power is also needed for the building of the bridge between the mental and the causal. 5 According to Hamann, spontaneous feeling, observation, and imagination are the eternal main fountains of artistic creation, thus chiefly emotional. This remark is correct as such. Then the result is due to the poets level of development. Emotional creativity is inexhaustible, especially under the influence of mental ideas. 6 The disciple is taught to rightly use his emotional consciousness as a source of energy, a driving force in his striving from the highest emotional via the centre of unity in the causal envelope to get into contact with the world of unity, of intuition, of wisdom and love, nowadays (after 1925) the lowest world of the planetary hierarchy where all can meet. Thus it is abortive to neglect the higher emotional consciousness, which has nothing to do with sentimentality and moods or the farces of creative illusion, but is will to unity, aspiration to unity, and purposiveness. 7 The esoterician needs emotionality in three respects in particular: for contacting the essential world, for building the bridge between the mental molecule and the mental atom, for the final passing into the second self.
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5.5 Imagination Imagination, which is a coalescence of emotional and mental consciousness, should rightly be assigned an especial intermediary position. It constitutes the power of artistic creation in poets, artists, and musicians. It reaches its highest ability of artistic performance beyond the products of principle thinking, driven by the dynamic energy of emotional will. When imagination is in accord with reality, it can contact the consciousness of unity. This presupposes esoteric knowledge. 2 The risk is, however, that is loses itself in expanses where it believes itself omniscient and omnipotent. This happens easily before the common sense and mental control of perspective thinking has reached the requisite strength. The deplorable consequence of this are all the idiologies disorienting mankind. Most philosophical systems with all their logic belonging to principle thinking are basically figments of the imagination. 3 Imagination is a powerful tool in meditation and in expansion of consciousness. In the matter of mental systems, however, it is facts and logic that count. 4 In the higher regions of the emotional world and in the mental world, imagination is omnipotent, since it can reshape the matter of those worlds at pleasure and without the individual knowing how this is done. This is the reason why all clairvoyants go astray. They believe that they possess cosmic omniscience and that everything they imagine also is permanent reality. All the esoteric facts about higher worlds, etc., which mediums and clairvoyants hear about, they find in their spiritual world. Everything is copied by imagination in emotional matter and is thus turned into objective reality, which they are able to ascertain and so is the definitive proof of their having seen it right. 5 Emotional imagination (48:2,3) has its mental correspondence in what could be called mental imagination (47:4,5), which is able to catch a vision from the world of ideas (47:3), a vision which leaves an impression transformed into a mental idea (a conception the energy of which compels imagination to perceptible concretization) that can be caught at the emotional stage and by emotional imagination is given beauty and colour. This is a mightly thing, which easily becomes fatal if the catcher of it lacks mental balance, a marked sense of proportion, and perspective. In that case he will see, believe in, work for this idea alone, which holds him captive. He fights for it violently wherever he finds himself, in political, social, philosophical, scientific, etc. circles. The ide fixe may turn him into a sadist, willing to eliminate all who hinder him and whom he looks upon as enemies of truth. 6 In a less extreme form such persons are found in organizations, churches, etc., of all kinds. Regrettably, this energy of imagination is infectious, and having once settled in a man, it all too easily carries many other people with it. 7 Fanaticism of any kind is an unhealthy phenomenon, which an esoterician positively deprecates. The reality ideas are their own advocates. They speak for themselves without advertisement and agitation. Those who do not immediately see that they agree with reality quite simply are unripe for that knowledge. 8 What exoterists call escapism is often escape from one world of imagination (world of illusions and fictions that the uninitiated live in) to another. Escape may be justified if the new world is better than the old one, better accords with the basic principles of truth, goodness, beauty and thus is in closer contact with the laws of life. It is an emergency measure in our chaotic world where all old views are in a state of dissolution.
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5.6 The Emotional is a Bridge to the Causal and the Essential Before the individual has become a causal self, he must even as a mental self activate his higher emotional consciousness to contact the world of unity and be able to receive energies
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of unity. If he omits to do this, there is a risk that he isolates himself in his ivory tower and does not reach other people, however much he agitates. Just as theologians he will then preach to deaf ears or to churchy ears that want to hear only what calms their gnawing instinct of life. 2 To cultivate feelings of the higher emotionality (48:2,3) develops us more than to cultivate the lower reason (47:6,7). These feelings affect the causal superconsciousness and, being attractive, also the consciousness of unity (essentiality, 46). These emotional vibrations also pass through our superconscious causal consciousness (47:2,3) and always leave their traces, however faint the effect of activation be. 3 Anyone who from 48:2 is able to receive a direct, spontaneous, occasional contact with the essential world experiences an essential intuition and, with it, essential knowledge. It is always a risk to say such things, for all too many people all too easily imagine anything about themselves. They may believe themselves to be disciples, causal selves and even higher selves, for in the emotional world everything is possible. We shall be swamped with all manner of prophets, and we see it beginning already. 4 When unity energies (46) pour down into our envelopes and are rightly perceived by the emotional consciousness, the result is that the mind is filled with that love for all living beings, for the individual (however he be) which is limitless enough to allow total, unconditional self-sacrifice. This does not mean self-surrender or self-effacement, but is the active, spontaneous love that forgets the importuning demands of the natural instincts: the instinct of self-preservation, the instinct of power. 5 Having activated (constantly attending to) higher emotional consciousness (48:3, attraction), the individual possessing esoteric knowledge is via the unity centre in the causal envelope able to reach the essential world (46:7). If this connection is cultivated, the will to unity develops with efficiency in service as a result. Then you do not ask what you have to give but what the other person needs. You forget yourself and identify yourself with the person you want to help. 5.7 Two Worlds Mankind can acquire objective consciousness in the physical etheric world and in the emotional world, and therefore they are the only two worlds that mankind can know anything about. They are the two worlds of man. For mental objective consciousness also causal objective consciousness is required. Thus man cannot explore the mental world, and thus there are no higher worlds for him. 2 Of old, metaphysicians call the physical world the material world and the emotional world the spiritual world like spiritists and all manner of occultists. All beings in the spiritual world are all-knowing, are authorities for those who in seances listen to the messages of the spirits. They are also authorities for those clairvoyants who are able to observe the pertaining emotional beings. 3 If theologians believe in the hereafter (which many of them, in company with Bishop Anders Nygren, do not), then they speak like spiritists of two worlds, the material world and the spiritual world. 4 Those who talk about more worlds have taken that information from esoterics. 5 Neither clairvoyants of countless kinds, yogis of many kinds, nor occultists, the number of whom is constantly rising in our time, have (whatever they believe and say) reached beyond emotional reality, which for them is spiritual reality. They are unable to acquire objective consciousness of higher worlds. 6 Rudolf Steiner had emotional objective consciousness (clairvoyance). He could ascertain the existence of the two worlds, the physical and the emotional. In common with the spiritists
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he assumed that there were no more worlds than the material world and the spiritual world. And on that experience he constructed his entire occult world view. 7 The yogis go one step further: they have constructed a superconscious world that they call nirvana in which the self is to be annihilated. Of the mental world and the causal world the yogis know nothing unless they have accepted esoterics. 8 Martinus has probably got the term cosmic consciousness from the Rosicrucian sect, AMORC, which distinguishes between two kinds of consciousness: physical and cosmic consciousness. Using that term he has apparently managed to dupe people who are ignorant of esoterics and do not see that his cosmic consciousness is emotional consciousness and that his objective consciousness is emotional clairvoyance, thus of the same order as Steiners. Still nobody has succeeded in acquiring even mental objective consciousness except as a disciple of the planetary hierarchy. 5.8 The Emotional World Like all worlds, the emotional consists of three basically different kinds of matter: involvatory matter (primary matter), involutionary matter (secondary matter), and evolutionary matter (tertiary and quaternary matter). Involvatory matter lacks consciousness, involutionary matter possesses actualized passive consciousness, and evolutionary matter has active consciousness. 2 The primary matter of the emotional world acts as a blind force. The secondary matter of the emotional world makes conception, emotion, imagination possible, with a rational content that varies according to the percentage of mental atoms in emotional molecules and the percentages of the molecular kinds in the emotional envelope. 3 All involutionary matter (atoms and molecules) has passive consciousness. When man thinks, his imagination shapes elementals in emotional matter, emotional material forms, live emotional beings with activated emotional consciousness, corresponding to consciousness in that thought which formed them. The lifetime of these beings depends on the degree of the emotional energy that produced them. As a rule this lasts for a minute or so, whereupon the form dissolves and the emotional molecules return to their original states. 4 It is involutionary matter, with its delusive life-forms, that men take for permanent reality and that is the ground and cause of the illusions of mankind. 5 As a term of world 48 the emotional world is to be preferred to the usual, the astral world, since the emotional forms largely composing that world are shaped by human emotional consciousness. 6 A man with a sufficiently strong imagination studies a legend of a saint and enters into the life of that saint. So he unconsciously constructs such a saint in the emotional world and will meet him when he has passed on. 7 When mankind has attained the mental stage, the emotional world will be emptied of its content except the emotional envelopes of the natural kingdoms and formless primary involvatory matter, which is invisible to human consciousness. 8 Emotional matter is formed at a critical stage in the involvation of matter at transition from the mental to the physical and in the evolvation of matter at transition from the physical to the mental. Something corresponding to this occurs also in the process of evolution. 9 As yet there are not sufficient facts to explain the pertaining phenomena. We have only been informed that the planetary hierarchy does not regard the emotional world as real to conception in the same sense as the six other worlds of the solar system but as the world of irremediable illusoriness, where objective consciousness (clairvoyance) can never contact permanent reality.
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In the old esoteric symbolic language, emotional matter was called water and mental matter fire. At the meeting of water and fire mist is produced. This explains why the emotional world was called the misty world: everything in that world is illusory and delusive. There is no possibility in that world to explore reality. To do so, causal consciousness is necessary, for it is able to divide water and fire, dissolve the mist. 11 An exhaustive treatise on the emotional world with all its phenomena and all misconceptions about it has not appeared as yet. Certainly Leadbeater did a magnificent preparatory work, but the most of what should be done still remains. The difficulty probably is in finding an essential self who would assume the task. There are so many other and more important things to do at present. 5.9 Life in the Emotional World Between Incarnations That man is greatly mistaken who thinks that life in the emotional world is what it was intended to be, a period of rest between incarnations. In the emotional world one has no annoyances from the organism, it is true, but the more annoyances from emotional consciousness, feelings intensified thousandfold. In the physical world men are by and large devils to each other, and one should not expect something better in the lower regions of the emotional world (48:5-7). Also, chaos is worse in the emotional world than in the physical world. There people gather up all gossip from physical life, and virulence is spewed out worse there than here. All inhibitions are dropped, and only now people appear such as they really are. Falsity, persecution, and poisoning cease only in the higher regions (48:2-4). 2 Especially out of favour are all esotericians who dare to proclaim the truth: that the knowledge of reality cannot be acquired in the emotional world, that all idiologies are represented and all abortive, that men are as ignorant and as misled in that world as in the physical, as much victims of their speculation, that any kind of research is precluded, since none but causal selves are able to ascertain facts in that matter. The correct data that the spirits can supply they have received from esotericians in the physical world, not from higher worlds. The superstitious belief that the emotional world is the spiritual world, that all beings in that world are omniscient, seems ineradicable. Man does not change, does not improve, becomes no wiser merely by putting off his physical envelopes. Thereupon he only lacks physical sense perceptions. Instead, emotional perceptions are the more intense, since the pertaining vibrations are no longer damped by physical matter. 3 In the emotional world there exist emotional envelopes of animals, emotional naturebeings, emotional devas, and men. Moreover, there are elementals of all kinds, formed by emotional consciousness. 4 In contrast, there are no mental selves, causal selves, second selves or other kinds of selves having knowledge of reality. 5 The old esoteric saying, Nobody in the emotional world can possess knowledge of reality, does not apply any longer, since increasing numbers of people who have acquired this knowledge in the physical world after 1875 teach it after their passing. The saying was hardly correctly worded, since initiates of esoteric knowledge orders possessed such knowledge. But their vow of silence applied also to their continued existence in the other world; otherwise their learning would have been snatched up by clairvoyants and clairaudients and passed on to other non-initiates. 6 Emotional envelopes dissolve but slowly, according as emotional consciousness moves to ever higher molecular kinds. Something of lower molecular kinds always remains, however, so that the envelope in many cases remains also after man has left it and passed to the mental world. This is particularly the case with those who were great historical personages and as such have won admirers and followers. Their emotional envelopes are unceasingly supplied
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with new emotional matter and thereby also the power to mechanically repeat what posterity has read about them and legend has attributed to them. Sometimes such an envelope is taken possession of by a magician (an individual knowing how to do this) who desires to play the role of the person admired. In that way the envelopes of many famous people in history remain as long as their remembrance is preserved and is the object of admiration. Those who, after their passing to the emotional world, still worship those idols can always count on seeing them again. There is plenty of room for everybody in the emotional world with its six interpenetrating regions. It is true that each region has its own particular sphere, but all kinds of matter exist everywhere due to the fact that atomic matter, common to the whole emotional world, exists everywhere. 7 The three lower regions of the emotional world coexist with (penetrate) the physical world. The three higher regions are the worlds of pure imagination, where the thoughts of men shape reality at will. In the three lower regions, life is largely mental chaos. There people are, if possible, even more disoriented than in the physical world. Like is drawn to like, individuals are drawn to their idiological sects, and the content of discussion, when it is not mere gossip (mostly poisonous, reminiscences from physical existence) is endless, meaningless debates on religion, philosophy, politics, etc. 8 Three pictures. 9 Sinnett constantly lectured on theosophy to those who wanted to listen. Bismarck explained to his faithful followers how insane was the politics of Kaiser Wilhelm II. (They constantly receive news from the physical world, partly from newcomers, partly through clairvoyants.) A general who had fallen in World War I asked where he was: If this is heaven, I dont give much for it; if this is hell, then its better than I thought. 10 Concerning the information given about individuals in the emotional world the truth that there are always exceptions to the rule applies here as everywhere else. Those who cling to such an existence or have special interests in physical people or regard it as their task to help and teach, etc. can prolong their sojourn in the emotional world considerably. 11 Thus Queen Elizabeth I of England has only recently passed to the mental world. She was detained by her interest in England and its politics. There are plenty of old Indians who serve as so-called controllers at spiritist seances. It is always risky to dogmatize. Nothing is firm. You must tell generals from particulars. 12 The religious notion that life in the emotional world is a purgatory in which souls are purified is part of religious fictionalism. It is true that such emotional desires as are gratified only through the organism cannot be satisfied in the emotional world and that such desires may cause suffering (quite unnecessarily for those who use their will). However, that world is no purgatory in the proper sense. Physical life, not life in the emotional world, could be called both hell and purgatory. 5.10 The Emotional Eon of the Planet We are in the planetary emotional eon, which according to the normal plan for consciousness development is devoted to emotional consciousness. In the emotional eon, emotionality is the dynamics proper. In the mental eon, mental consciousness will supply the dynamics. The mental selves, who have attained the developmental stage that will become general in the mental eon, are also able to use the mental energy. They constitute a scarce minority, being disciples of the planetary hierarchy. However, it has not been possible to follow out the normal plan with the monads that have been transferred to our planet. 2 The emotional world is the particular world of the animal kingdom, and emotional consciousness is the particular animal consciousness. The emotional eon is that developmental
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cycle during which animals should normally causalize, acquire their own causal envelopes and in so doing transmigrate to the human kingdom. 3 Our mankind can largely be divided into two categories: about 40 per cent of the total number (60 billion) causalized on our planet 22-18 million years ago, and 60 per cent have been transferred here from other planets. Normally, those 60 per cent should have reached the mental stage (have their monad centred in the triad mental molecule) already at their transition to Earth. 4 Instead, the majority are still at the lower emotional stage (the stage of repulsion) and only a small portion at the higher emotional stage (the stage of attraction, of the mystic) and fewer still at the mental stage. 5 Knowing this one is amazed to see men act in their sense of self-importance. They think they are very clever if they can do something more than others, know something more than others, grasp something more than others, understand something more than others. One has a vision of the cock on top of the dunghill that thinks he is important because he can crow. 5.11 Mankind at the Emotional Stage It is high time that people began to know themselves, at least as to their emotionality. 2 Mankind is at the emotional stage, and its two basic needs are the physical need of maintenance and the emotional need, these two needs being taken in the widest sense. On the lower levels of the emotional stage (the levels of repulsion), the insatiable desires to possess and to hate control the individual. In contrast, cultural man strives to reduce his physical desires in order to devote himself the more to other interests determined largely by his level of development. 3 When a man has reached beyond the stage of barbarism, he is an emotional self. He remains an emotional self as long as emotional consciousness is his most intense kind of consciousness. In most people, all expressions of active consciousness are still of an emotional nature. When a man has acquired mental will and using it can control emotional will, he is a mental self. He achieves this by acquiring perspective (47:5) and system thinking (47:4). 4 Higher consciousness dominates a lower kind when the higher kind has become as activated as the lower one. In this there is a relation of correspondence. Principle thinking (47:6) cannot control the two highest emotional consciousnesses (48:2,3). In order to control emotional imagination in those molecular kinds, as a rule perspective thinking (47:5) is required. 5 Since the emotional envelope contains six kinds of emotional molecules, there are also six kinds of emotional consciousness. The study of these largely falls within the animal kingdom beginning with the highest stages of the vegetable kingdom. This will be the business of research, of so-called animal psychology. Researchers who have studied the pertaining problems will incarnate when there is a prospect of understanding the nature of that consciousness and mankind realizes its task of supervising the consciousness development of animal monads. 6 Mankind should have put this particular emotional kingdom behind it. For emotional consciousness actually is the particular consciousness of animals, and mental consciousness that of men. Regrettably, it has not been possible to keep the timetable for normal development. When we banished the planetary hierarchy in Atlantis, the consequence was that mankind was thrown back in its development (the feat of the black lodge) and now still lives in emotional consciousness. However, the planetary hierarchy has declared that it is prepared to reappear. It depends on mankind whether this will be possible. If we do not call the
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hierarchy back in the new zodiacal epoch with its unique prospects of mental consciousness activation, then there is a risk that it will take thousands of years more. 7 More than 95 per cent of the present mankind are at the emotional stage. About 85 per cent of this mankind are at the lower emotional stage (the stages of barbarism and civilization). About 15 per cent have managed to reach beyond the lower emotional. The planetary hierarchy expects that, in the Aquarian zodiacal epoch which has recently begun, ever more people at the higher emotional and the mental stages will be able to incarnate to continue their consciousness development. It is the business of already incarnate men to make the intellectual climate suitable for them. 8 Men do not know that those who live in the physical world are embraced and penetrated by the emotional world, the mental world, the world of ideas (to limit the description to these worlds). They can lead a physical life, an emotional life, a mental life, and a life of ideas. Since most people are not interested in problems of thought or in ideas that rule the world (that are part of the evolutionary process of consciousness), self-consciousness has to choose between physical experiences, emotions, and figments of the imagination; consciousness limited to the two lowest worlds. 9 Most people live their physical lives pure and simple, largely on their habits with daily experiences. In addition they live emotional lives, which subjectively are much more intense than their physical lives, but this they do not seem to realize. In our time, with its revolutions in politics, society, technology, and culture, most people live in an emotional chaos with fear of the future (so-called dread of life) as key-note. When this fear becomes acute, many seek comfort in the belief in a divine helper. 10 Peoples emotional life moves in the emotional vibrational layers of public opinion, is affected and strengthened by them. 11 As long as mankind is found at the stage of civilization (and more are than everybody thinks), the individual may give proof of qualities that belong at the lowest barbarian stage. Man is a conglomeration of almost all bad and many good qualities. At higher stages of development man acquires ever more good qualities. He has once had the bad ones, and everything he has had remains in the subconscious of the triad. Like everything subconscious the bad ones can be roused in a new incarnation, if an opportunity arises. It is true that the higher the individuals level, the less probable such relapses are, but the risk exists. Generally, the individual is protected from such dangers by the environment he grows up in. In children, however, it is easy to recognize even the worst qualities (cruelty, for instance) before they have passed this transitory stage. 12 Of men in general it may be said that the majority appear to be without a soul. Certainly everybody has a causal envelope, but its consciousness is part of the superconscious, which is inaccessible to all who have not reached the stage of culture (the higher emotionality, the stage of attraction with its striving for unity). 13 Men are controlled by their emotions, and these are the impelling forces in their thinking, saying, and doing. They must find expression, and that is the reason why the desire of gossip, among other desires, is irresistible and the inability to be silent so manifest. If the individual is found in the lower emotionality with its repulsion and aggressiveness, then speech and action are expressive of hatred (with its countless nuances of ever more sophisticated modes of expression). 14 Individuals who have managed to solve their own complexes of inhibition and had success in life by exploiting circumstances skilfully typically often become aggressive, reckless boors with Nietzschean superman manners, which are irresistibly comical to all who have acquired the humorists sense of proportions. What a ridiculous figure he is in the eyes of those who have a knowledge of the levels of development!

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Relatively few people think. The rest are busy with emotions, mainly emotional observations, and the many kinds of emotionalism, such as irritation, sorrows, grief, anxiety, depression, and sometimes aspiration. Few live in the world of thought and fewer still in that of reality. (D.K.) Few people are content and glad. Most people take everything tragically and live a repulsive life. Then they accuse life of their own perverseness. 16 At the present stage of mankinds development, we cannot (according to the planetary hierarchy) help others by the intellect but only by loving understanding. By mentality (cold facts) you do not achieve understanding in other individuals than those at the higher mental stage. 17 To feel that he is not loved is a harsh destiny for man. He then turns cold, hard, bitter. It is amazing when this has not been realized even by the two partners of a marriage. Never does a man fall more easily a victim as when a woman pretends love. And when will people learn to tell the difference between mere falling in love and the devotion of true love? Flirtation is a play that is dangerous for the disappointed and injudicious. They so easily imagine that it is serious business. This bears witness to an irresponsible attitude in both parties with tragic consequences. What is said here will of course, as everything sensible, be contested by all wiseacres. It is in any case an unworthy pastime. They could show their admiration, affection, compassion in a better way. 18 All idiologies belong at the emotional stage. That part of mankind who have reached the mental stage have acquired so much critical reason that they see that all those fictional systems of ignorance are untenable, especially apparent when compared with Pythagorean hylozoics. It is to be noted here that the two lowest mental consciousnesses are said to belong to the emotional stage because those who have acquired them are still emotional selves. Only when he has come into possession of perspective thinking is man a mental self, is he independent of emotionality. 19 Even so-called intellectual geniuses deal exclusively with the two lowest mental faculties (47:6,7), and their creative activity is the work of imagination. Even imagination is part of emotionality, which fact apparently needs to be pointed out. All creative activity in the arts as well is emotional. Inventors in the physical can once in a while receive an idea from the world of ideas. They are wise in regarding it as a gift from some interested deva who wants to help mankind. It is not an instance of personal favour even though it benefit some certain individual. Men could receive enormous help from the devas if they did not abuse everything for their own good and to the detriment of others. 20 Almost the entire fiction literature belongs to emotionality, a fact that could be informative to those who have wondered about this literature. The world of fiction is a world of seductive enchantment from which many people have been unable to free themselves. But there are higher worlds. 21 Mankind will largely remain at the emotional stage during the next few million years, even if emotional consciousness will be increasingly intellectualized. Transition to the mental stage (47:5) will be done under ever stronger, unconscious influence from Augoeides. 22 The majority of mankind is found at a stage of transition from the lower to the higher emotionality. The individuals of the pronounced hatred type are probably a minority. The question is, however, whether hatred is not more easily roused than compassion. Much depends on the levels of incarnated clans in various epochs. Racial hatred, national hatred, hatred of dissidents in political, social, and religious matters has still a terrifying spread. Still spiteful words are more readily listened to than kind ones. 23 Mankind at the emotional stage will always remain disoriented in life view, for emotional consciousness can only produce illusions. All religions and all occult sects are proofs of this truth. Wherever emotionality enters in reality will be falsified. The salvation of mankind

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lies in the fact that the evolutionary monads in their first triads definitively move from the emotional atom to the mental molecule. But what should be done with a mankind for which feeling is everything and which in emotional expansion finds everything? No two individuals find the same things in it. When mankind has reached the highest mystic stage (48:2), then every individual will have his own religion and every individual will be as absolutely certain as all the others that his conception is the only true one. When asked whether he has seen god, everybody will say, just as Ramakrishna answered that question by Vivekananda, Yes, as distinctly as I see you. For everybody will have shaped a live elemental in his highest emotional sphere and supplied it with the highest kind of emotional molecules (48:2), the highest kind of emotional consciousness, and the highest kind of emotional energy. 5.12 Illusoriness The tendencies (taken over from the emotional envelopes of previous incarnations) most powerfully strengthening illusoriness are self-pity, criticism of others, and suspicion. 2 These tendencies contain much more than what appears from their designations. At all events, they arise from the fact that you are busy with your own self (instead of forgetting it) and that your sense of unity is deficient. All first selves are imperfect in various respects and actually to a higher degree than self-estimation will ever recognize. To concentrate on the faults and failings of other people is to draw out and strengthen the corresponding slumbering tendencies in your own emotional envelope (instant cause and effect). 3 Emotional illusions include the feeling of having missed your task, made mistakes, failed in a general sense. All such things are part of the necessary experiences in life. We make mistakes until we have gained wisdom. By grieving for them, consider them, we just increase our inability to overcome them. Memories of them must be swept away from consciousness and never be heeded, which precisely was the meaning of the ancient exhortation: Do not look back! Let the subconscious take care of them and work them up into useful lessons, which it does if we do not reinforce them in our waking consciousness. Whenever we realize that we have made a mistake, our waking consciousness is sufficiently activated for the subconscious to work the experience up, incorporate it into existing complexes and thereby into that fund which expresses itself as instinct in subsequent incarnations. By being constantly recalled they become living factors in the waking consciousness and illusive powers that make us unfit for life. If we look upon our mistake as a useful lesson, it is turned into a positive gain instead of a destructive factor. 4 With regard to peoples incredible capacity for self-deception in the matter of everything occult we must expect that they, upon being informed about the planetary hierarchy, masters, causal selves, etc., at once believe they are in contact with high beings or are themselves causal selves, even superessential selves. There is no limit to the excesses of imagination. Just as theologians believe they know about the will of god, philosophers know how reality is made up, so these fantasts believe in their vagaries, freaks, revelations, etc. Therefore, it must be clearly stated that man cannot acquire knowledge of reality. 5 Since this self-deception cannot be seen through, certainly many people, when the fact of discipleship has become common knowledge, will believe and try to convince others that they are accepted disciples. But that cat wont jump. For no disciple bears witness to his discipleship. And an initiate or a causal self does not reveal his status or allege to know anything. Still less do they accept payment for their services. 6 The time is out of joint; O cursed spite, that ever I was born to set it right! Those who imagine they have been assigned with that task can only muddle things up. Regrettably their number is Legion. The Messiah complex is one that everybody will be afflicted with in some
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incarnation before he reaches up to the Sokratean realization. Self-importance is a very common affliction at lower stages. 7 One of the strongest fictions is the theological fiction of sin, according to theological fictionalism a crime against an infinite being who requires an infinite punishment. The fact that such a fiction was accepted is evidence that the Church was totally ignorant of reality and life. The power of that illusion is strengthened by the mental fiction. There is no other sin, however, than mistakes about the laws of life, and those mistakes we have to suffer for or make good and do so only in the physical life periods of our future incarnations, thus not during our sojourns in the emotional and mental worlds between incarnations. Certainly men can hate also in the emotional world (though not in the mental world, where everything is just bliss). Such expressions of hatred have to be reaped in subsequent incarnations. They also make it more difficult for the individual to acquire the qualities of attraction. The individual himself puts stones in his way and counteracts his own consciousness development. Sowing shall be reaped. But when and how this is done in a new life we cannot say, neither as for ourselves nor as for others. The attempts of occultists to explain why we suffer are erroneous. The law of reaping is unfathomable. 8 The individual always falls a victim to illusoriness as long as the self is the centre, everything revolves around the self, everything is conceived in relation to his own self, as long as there are thoughts of his own self. It is only in the first triad that the self is the centre of the universe, the self is something important. Liberation from this self (forget yourself) is the prerequisite to contact (identification) with Augoeides and to passing to the second triad. I live; yet not I, but Christos lives in me means that the self has entered into unity, has ceased to be a separate self. The second self has no thought of himself but lives in unity. 9 The self as an emotional being, as an emotional self (the monad centred in the emotional atom), the mystic as victim of his illusions, in his longing for union with god, in his intense eagerness to realize the ideal, mistakes his emotional attraction, his aspiration, his will to unity, for essentiality, and the result is deplorable. The self does not see its spiritual egoism, lives for the realization of its self (its first self!!) instead of forgetting itself in the service of life. Anyone who wants to reach the second self must forget his first self, liberate himself from his visions, from his dear ideals, from the truth he worships, stop thinking of his work, his sacrifice, everything that is his, cease to be a self, since it is only a first self. 10 Perhaps you see how impossible this is without knowledge of reality; that you need a true world view as a firm basis for your life view. The self as a first self can never solve the problems of life but must become the victim of illusions and fictions. 11 By forgetting itself in the service of life, in the fulfilment of its tasks and duties as a man, the self acquires unconsciously and automatically everything necessary to self-realization, to the acquisition of a higher self. 12 Man can entrust himself to life, for it is Life (whatever name you use for it; names that men in their grotesque ignorance dispute about and consider essential) that made him a human being and will bring him into the unknown Life, unknown because the speculations of the first self do not solve the problem of life. 13 Life sees to it that man will have all the experiences that he must have to develop, to acquire all the qualities and abilities he needs to become a second self. 5.13 The Problems of Emotional Life It is at the emotional stage that the problem of good and evil must be solved by the individual. Good is everything that agrees with the Law (the laws of nature of the world view, the laws of life of the life view). Good is everything that promotes consciousness development
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(the law of development and the law of self-realization). Evil is everything that wars against the Law. 2 The development of the concepts of right is a long process. The path was called by the Buddha (600 B.C.) the noble middle path. The more the sense of right is refined, the narrower is the path until it has become the razor-edged path that only wisdom can discover. 3 To the extent that the laws of the land are necessary for our life together without friction, they are at the stage of civilization regarded as sufficient guidelines. At the stage of culture, with its attraction to all living creatures and striving for unity, the conception is increasingly refined. 4 The emotional envelope is the battle-ground where the monad in the first triad fights for liberation; and the weapon with which the monad overcomes is intelligent, loving service. The idea of struggle is the most apt of all similes just as service is compared to a weapon. He who has overcome knows that. What remains after that is work but no struggle, which is always emotional. Also the brooding of ignorance is emotional, and unnecessary since the knowledge exists for everybody. We become fully free from emotionality only as causal selves. Also the mental self needs emotional will for action, as impelling force. 5 The psyche of the normal individual is his emotional consciousness. With this he controls automatically his physical envelopes. In his emotional life he is thrown between two opposites: love and hatred in their countless degrees and various forms, between joy and grief, happiness and suffering, doubt and certainty, contentment and discontentment, worry and calm, fear and courage, etc. He is the victim of his emotional envelope vibrations, which are often activated from without. 6 Urge and desire create illusions that are taken to be realities. If imagination (always coloured by desire) with its intellectual fictitiousness is added, the individual is a defenceless victim. 7 There is quite another result when he decides not to let himself be controlled by such emotions, refuses to pay attention to them and takes recourse to his imagination (his ability to think), which will be easier the higher the level. 8 Fear and anxiety, sorrow, etc., are part of emotionality, and if the pertaining vibrations are heeded by the selfs consciousness, they may be strengthened to the limit of the supportable. The wisest method is to direct attention (which is the self) to either physical or mental things, away from emotional states. 9 Unavoidable suffering exists only in the three lowest regions of the physical and emotional worlds. The fact that Christos, for instance, if he momentarily identifies his consciousness with the collective consciousness of mankind, will experience agony is quite another matter. Such conditions are unavoidable as long as all monads have not entered into unity. 10 The condition to reach happiness is to forget yourself and live for others, live for life, live for something else than yourself. There is no harm in trying. 11 In moments of depression, failure, when weariness, despondency, and discouragement gain the upper hand, the disciple should remind himself that he nevertheless is on the way, that his Augoeides is watching him, wants to help him and also does so, if it is permitted. Mans soul is an angel of light, always compassionate. Why grieve then? 12 Will to development, will to self-determination (the opposite of self-assertion), will to unity, are tendencies that in those who will for development at all require a highly awakened intellect to be able to discern at the emotional stage. 13 During incarnation in the physical envelopes, mankind lives in respect of consciousness in three worlds (gross physical, etheric physical, and emotional), one objective life and two subjective lives. It is in the emotional consciousness that all the vagaries arise of which man

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by and large is a helpless victim, which fact appears in our time more than ever before with constantly new occult sects, constantly new theories, countless prophets. All are victims of their emotional consciousness, which makes things in the emotional world intensely alive, results of the formative imagination of mankind (also collectively). This will go on, until individuals are able to centre their first triad in the mental envelope instead of in the emotional. 14 Goethe is the best example of the power beauty wields to fascinate also far advanced mental geniuses. Time and again he fell victim to beauties who appreciated his genius. Strange enough, he never understood the fact that what bewitched him was not the real woman in question but the form he shaped in the emotional world and supplied with attractive energies. The only way for Goethe to release himself from the suffering that subsequent separation and self-denial caused was to transpose the attractive energies to a work of literary creation. The state of being in love abates as imagination ceases to supply the emotional form with fresh energies, and later on the elemental dissolves. Only an esoterician knows anything about the pertaining automatic processes. This is true of the common condition of falling in love, not of the friendships based on the affinity of souls, which are due to the departments of the envelopes or community of past lives with stable destiny relationships (within esoteric clans, for instance). 15 It is not easy to keep yourself on the highest level you have managed to attain. We can easily, suddenly, by the force of an impulse or when being in contact with other people, plunge down some hundred levels, say and do things which in other circumstances would be impossible. After such experiences many people are very unhappy and blame themselves, consider themselves failures, etc. They do not know that in so doing they harm themselves. The right method is to fix your attention on higher things and strengthen them by renewing your effort to sense them. We must learn to show forbearance with ourselves (as well as with others), being certain that our striving must yield results. The accumulated effect of thousands of lives in the lower states is not overcome in one single incarnation. 16 The emotional stage is the most difficult of all stages of development. To free yourself completely from the influence of emotional energies so that you can determine yourself when to use them is regarded as a feat of true strength. 17 Mankind is at the emotional stage because individual man in his life ignorance unfailingly falls a victim to his own and the collective illusoriness, being firmly convinced that he experiences reality, and this is precisely his serious mistake. The emotional world is the world of illusions and never the world of knowledge. All beings in the emotional world are, more or less, the victims of an erroneous conception of reality and of life, unless they have acquired knowledge in the physical world. 5.14 Religion Esoterics maintains that man needs religion at his present stage of development, and as long as he needs his emotional consciousness to activate essential consciousness. Here religion means norms of right and wrong for emotional life. 2 At the stages of barbarism and civilization, men need elaborated systems of religious dogmas. At the stage of culture, man needs mysticism (individually formed concept of god: the father of all, unity, all-embracing life, etc.). 3 When the individual has reached beyond the emotional stage, he no longer needs religion. Belief is then superseded by knowledge of reality. 4 The term religion can refer to any kind of life view that is based on emotionality. All belief systems are included here, also those of science, and the majority of political idiologies.
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No religion is higher than truth. That fact reduces all religions to mere belief systems belonging to the emotional world, their theological literature may then fill however many libraries. Unbelievable amounts of time and energy have been wasted on writing nonsensical books on absurdities of all kinds, both theology and philosophy. And more libraries wait to be filled as long as mankind remains at the emotional stage. 6 Perhaps you understand why the esoterician considers that emotional religion (life view) as well as mental science (world view) must cooperate for mans consciousness development. But to be sure: it must be quite another religion, philosophy, and science than those now ruling, and they must be founded on true knowledge of reality, not on illusions, fictions, and historical pseudo-facts. Hypotheses are no firm foundations. 7 The greatest mistake of the fathers of the church (pseudo-gnosticians) was that they eliminated the knowledge of reincarnation from the creed and made one largely unimportant incarnation mans only life on earth that determined the life eternal. When then the teaching of sin as a crime against an infinite being who because of his righteousness cannot forgive but demands eternal punishment in everlasting hell, the power of the church was firmly established as it is to this very day. 8 During the zodiacal epoch of Pisces (the last 2500 years) the planetary hierarchy attached importance to rousing the higher emotionality. This was the mission of the world-teacher, ChristosMaitreya. Religion was the only resource available during this epoch, before natural research could become a general activity and thereby the intellect could develop to a greater extent at the stage of civilization. As mankind acquires the necessary preconditions to develop mental consciousness, religion has not the same unique importance as before. Those who strive to develop their mentality and pass to the mental stage need another life view than religion, which is chiefly emotional. Such a mental life view includes the knowledge of the laws of life, and so of course also the law of sowing and reaping. 9 The proof that common sense begins to assert itself is the fact that there is now a fairly general realization that the theological dogmas are absurd. Theology turns out to be less and less capable of meeting the demands of people. 5.15 Mentality at the Emotional Stage Any intellectual content to be found in the emotional world originates from the mental atoms involved into emotional molecules. The emotional atom (48) contains atoms of all the higher kinds (147). 2 Consciousness development in the emotional and mental envelopes is by no means a parallel activity. In most people at the stage of civilization, the activated consciousness in emotional molecular kinds 48:4-7 corresponds to the activated consciousness in mental kinds 47:6,7. 3 In the course of evolution, all kinds of passive consciousness in some higher envelope are activated by the individuals active consciousness in his next lower envelope. An instance of this principle is the activation of mental consciousness by emotional consciousness. In that process, the mental envelope is attracted to the emotional and their coalescence grows ever stronger the further the activity continues. This has the effect that the two kinds of consciousness unite to produce a combination of emotional and mental consciousness, which in the lower emotional molecular kinds manifests itself mentally as feeling (diffuse mentality) and in higher kinds as imagination (a clearer expansive mentality). Of old the yoga philosophers have used the term kamamanas for this combined consciousness. 4 Feeling as well as imagination which are combinations of emotional urge (desire) and reason can be considerably mentalized in those who cultivate mental interests. Mental
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molecules involve into emotional molecular kinds and enhance the capacity for reason. Of course this facilitates the individuals transition to the mental stage. 5 What in everyday speech is called intellect is mentalized emotional consciousness, mental atoms in emotional molecules or associated mental and emotional molecules (obtained in the coalescence of emotional and mental envelopes). So-called imagination is emotional consciousness of the highest kind. Pure thought, thought free from emotionality, is a rare phenomenon. 6 Goethes statement, Gefhl ist alles (feeling is all), shows that he had esoteric knowledge and thus knew the fact that the psyche of mankind is emotional. Man lives his inner life entirely in the emotional world, and that is why feeling is all. 7 At the emotional stage there is no difference perceived between analysis and criticism. Emotion is either attractive or repulsive, making impersonal analysis impossible. Such an analysis is possible only at the mental stage on. It is easy to ascertain that emotionalists always conceive mental analysis emotionally and that their conception therefore sinks down into general injudiciousness. 8 It is useless to appeal to reason when dealing with those at the lower emotional stage, those who still use the simplest inference thinking (47:7). They need to be informed about what is truly desirable, not what is truly rational. That is a thing which should be inculcated on all social workers. An appeal to reason may have some effect on those who have acquired the faculty of principle thinking (47:6). 9 They read but reflections they must be fed with. It seems difficult to think out what the text implies beyond its literal sense, and precisely this shows how much still remains before mental activity is self-initiated. They read to know what people have thought so that they can think the same thoughts, and having got that learning they deem themselves wise. That is what the esoterician calls robot thinking. However, a wise man thinks his own thoughts. 10 More than 90 per cent of what the normal individual thinks are emotional vibrations from human mass thinking and the subconscious. If they were the individuals own thoughts, then he would possess control of consciousness, a faculty that very few men have acquired. Thoughts come and go as they like, however, independently of mans will. At the present stage of mankinds development, they come from unsuitable directions. Anyone who takes those fancies and impulses for his own rational thoughts falls victim to the imaginings of the ignorance of reality and life. This, too, is very easy to ascertain. All history bears witness to it. Psychologists, however, do not understand; psychologically, they are still at the stage of infancy. 11 A striking proof that our thoughts need not be our own is the fact that we often say what we do not mean and afterwards are amazed how we could say such a stupid or even nasty thing. Of course we are judged by such blunders. 12 Some theosophists consider that in order to facilitate thought-control we should keep our thought of the master in the background so that, whenever our attention is not occupied with necessary tasks, we always think of the master. Only a disciple knows of his own master, however, and he is told by the master that he should instead think of his work for mankind, which is always there to be considered. On the other hand, everybody who wishes to contact his Augoeides should think of him, for it is he who has taken upon himself to supervise our development. 13 Emotional mankind can be divided into three mental categories: those in whom the mental atoms in emotional molecules enable them to perceive physical reality; those possessing the faculty of simple logical inference thinking (47:7); and abstract thinkers (47:6). Also thinkers of the third category belong at the emotional stage, which fact appears in the emotional elements that accompany their thoughts and almost always make themselves felt in

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some respect also when they remain hidden to the individual himself , which fact outsiders can ascertain in their personal thinking, family thinking, class thinking, national thinking, racial thinking and the other kinds of subjective emotionality. Pure mental thinking is impersonal and objective in all relations. 14 As long as emotional life is powerful enough to influence us, pure mental thinking is precluded except in the matter of purely mental problems (those of mathematics, for instance). In order to acquire mental consciousness, man must first have acquired the faculty of concentration (fixed attention) and meditation (continuous attention directed for some length of time to problems to be solved). 15 There are two extreme positions among thinkers. Those of the one standpoint consider, This can be understood only by experts, and they must know. Those of the other say, Only I understand this, when they have not understood a thing or, as a great philosopher is alleged to have said: Only god and I understand this. The categories in between are not much smarter. Without knowledge everything is guesswork. What is the use of being a universal or a centenary genius, if the genius lacks the knowledge of reality? 16 Belief is in most cases little better than superstition. Anyone who has not comprehended and understood does not know whether he knows. Also the true knowledge is superstition until you have by your own work mastered it so that you can explain in a rational way why you realize it to be correct. At mankinds present stage of development (the stage of life ignorance), a tendency to cocksureness is a proof of emotionalism. 5.16 The Knowledge Possible at the Emotional Stage At the emotional stage man can know nothing about higher worlds. At the higher emotional stage, he can certainly, by unconscious or conscious application of the laws of life, reach a subjective contact with causal consciousness. He can reach 47:3 via 48:3 and 47:2 via 48:2. But he cannot use more of it than he is able to express through his higher emotionality. It is a long step from there to the purposeful use of causal consciousness, to the causal self. And it is only as a conscious disciple of the planetary hierarchy that he can become a causal self. 2 At the present stage of mankinds development, the emotional envelope is mans most important envelope and emotional consciousness is largely mans highest kind of consciousness. Therefore, it is important to understand that emotionalized thought has but small prospects of knowledge. That is the understanding lacking, which entails that people fall victims to the speculations of ignorance, victims to all manner of fantasts with their pretended knowledge. When it has once become clear to you what emotional consciousness can know and cannot know, you are also in a position to assess how well-founded, or rather ill-founded, are the claims to knowledge of reality made by countless self-deceived prophets in the physical as well as the emotional world. Everything communicated in or from the emotional world is either sheer illusion or knowledge from people who have studied esoterics in the physical world. 3 How difficult it is to acquire true knowledge of reality, and in so doing not to make mistakes, is clear from the fact that even those in the fifth natural kingdom always check their ideas with those in the sixth kingdom. The first self cannot acquire knowledge of reality, which is a fact that cannot be too strongly emphasized. No fourth kingdom individual can rightly judge the reality content of his learning. Those who assert the opposite have in so doing exposed their incompetence. 4 The knowledge of the superphysical we possess we have received from the planetary hierarchy. Any other information about the superphysical (actually a misnomer, for what is implied here is everything beyond 49:5) is fictitious. Without esoterics, emotional learning in the emotional world is not knowledge. Emotional consciousness will never get beyond the
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stage of belief where emotion decides. At the mental stage rules logical conviction based on ascertained facts, experience common to all mankind, and logically inescapable systems of thought. The fact that scientists, who have no logical right to make statements about anything beyond physical knowledge, deny realities they cannot themselves ascertain, testifies to a dogmatic attitude and in actual fact evidences their inability to solve problems of epistemology, or theoretical problems of knowledge. They have the logical right to be agnostics but not skeptics (deniers). It is all a matter of developmental stages. Those who have achieved a contact with the causal world, have experienced a causal intuition, can never more doubt. 5 There are those who have personally met with members of the planetary hierarchy. There are incarnated causal selves, essential selves, 45-selves, 44-selves, and 43-selves. Still higher selves (42-selves, etc.) cannot incarnate, for no organism could stand their vibrations. However, they are able to make themselves forms of physical atomic matter, forms that they can easily make visible to all, clothed in the lowest kind of gross physical matter (49:7). They cannot appear in public on account of the prevalent skepticism, the prevalent sensationalism, the prevalent curiosity and forwardness, the prevalent general life ignorance which in any case cannot understand a thing of what they could communicate. People understand only what they have experienced and worked up, largely only what physical science has taught them to comprehend. When mankind has acquired esoteric knowledge and feels the need of those who can show it how to solve its insoluble problems of the right way of thinking, feeling, speaking, and acting, then they will be able to appear. 5.17 Idiologies Lack the Foundation of Knowledge Being a member of a so-called cultured society, man has been fed with many idiologies. He is familiar with several views each of which is typical of some stage of development. If he is an educated and cultured individual he tries, according to his dispositions, interests, and abilities, to apply the pertaining instructions of how to lead a life worthy of the human being, not least from his need of appearing upright. If he wants to know his own stage of development, he tests his attitude to the various phenomena of life and his own norms of action. 2 With all this heterogeneous learning, he is most often composed of all contradictory things he has assimilated, mottos and guidelines for higher as well as lower stages. Sometimes he seems to be at the stage of civilization, sometimes at the stage of culture or even at the stage of humanity. 3 If he is in doubt about his status, he might get some guidance from his answer to the question what he could possibly do under trying conditions. If he strives after self-realization, he seeks to discard the bad qualities he discovers in that process. Besides, the extent of his understanding of things human bears witness to the experiences of life he has assimilated. 4 In our time mankind is living in a perfect chaos of all manner of vagaries. A journal committed to experiments with truth (every such experiment turns out to be a lie) publishes any occult nonsense and presents a medley of what they do not know but for some reason believe. Superstition is rife and every view presented is as true as anyone else. Each new, isolated statement is expounded and explained by fantasts and is accepted by the mass of undiscerning readers. 5 If the foundation, the knowledge of reality and life, is absent, then all assumptions, vagaries, freaks, brainwaves, hypotheses and theories amount to nothing but an intellectual play, of which fact our fiction literature is just one great example. That literature deals predominantly with the lower emotionality and the lower mentality (apart from pornography on the lowest bottom level). If you do not have the knowledge, then what you write has no
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foundation, but everything you say is in the air. And every writer has his own opinion about life, which precisely is the sign of the absence of knowledge. It is all guesswork, more or less acute and profound, witty and literary. 6 Theologians, philosophers (including semanticists), mystics, spiritualists, occultists, clairvoyants, yogis all have different views of reality. However, there is only one reality and therefore only one knowledge of reality. Whenever there are several views, religions, philosophies, etc., disorientation and not knowledge is prevalent. All idiologies are the speculative products of ignorance. Man cannot acquire knowledge of reality. We receive the knowledge from the planetary hierarchy, from individuals who have reached the fifth and sixth natural kingdoms. The knowledge is not given out to individual disciples but only to groups of disciples who have acquired telepathic common consciousness. That has proved to be the only way of forestalling misunderstanding. Those who give themselves out as being disciples are no disciples, nor are those who say they are members of such a group as described above. 7 The occultists do not seem to have understood yet the fact that by their imaginings they form in the emotional world material phenomena, which clairvoyants take to be the real things. Everything perceptible in that world is a product of human speculation. As soon as they get hold of some new esoteric facts they start speculating. They imagine, for instance, the planetary hierarchy and its members, and the result is (if their power of imagination is strong enough) that a replica of the hierarchy with the individuals they have heard of is formed in the emotional world and is there found by clairvoyants who can bear witness to the existence of such a reality. The material forms mentioned are grasped with desire by researchers in the emotional world who with their imagination (believing they make additional discoveries) reinforce the forms, often nearly making them permanent. There are always those who desirously seize the opportunity to lead people astray and also are able to impersonate those forms, appearing as true representatives of the planetary hierarchy. 5.18 Mans Ignorance of Emotionality Philosophers and scientists can know nothing about the consciousness aspect of existence. Psychologists believe that consciousness is a phenomenon that is possible only in the nervous substance of organisms. At any event they are able to study only the so-called psyche of the organism. 2 Only at the end of the 18th century they began to wonder whether emotion might be an independent function of the soul and not, as had been assumed till then, a concomitant of sense perceptions. Long they assumed that emotion consisted in perceptions of pleasure and displeasure. Wundt discovered the pairs of opposites, Erregung und Beruhigung (irritation and calming down) and Spannung und Lsung (excitement and release), and he was hailed a pioneer. 3 They do not know what feeling is, or what will is. They regard emotionality as a mediatory phenomenon between physical reality and the intellect and not as having a function of its own. 4 Still they have not discovered the two most basic emotional energies: attraction and repulsion. Perhaps they will do it when they have been informed about it through esoterics. And then it will be science. 5 In order to explore emotionality you must be able to objectively study phenomena in the emotional world, be able to distinguish primary involvatory matter and secondary involutionary matter, be able to study the expressions of consciousness in the six different emotional molecular matters. Only causal selves are able to do so.
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Moreover, you must be able to study mans emotional envelope with its different kinds of matter, especially be able to ascertain the various organs of perception and activity of the envelope, what kinds of consciousness and energy express themselves in these centres. 7 Psychologists have no idea of anything of this, and if they read about it, they reject it all as superstition, for to that category they relegate everything they do not or cannot know anything about. And no scientist will condescend to acquaint himself with such things. That is wise of them. For they quite lack the prerequisites of such study.

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CLAIRVOYANCE
5.19 Introduction During the 2500 years that philosophy has existed (the zodiacal epoch of Pisces), the problem of the possibilities and boundaries of knowledge (the so-called theory of knowledge) has been the chief problem of philosophy. Now it begins to dawn on the philosophers that this problem is insoluble. The problem is insoluble also psychologically, since only a higher kind of consciousness can see the limits of a lower kind. The first self cannot decide where the boundary to its faculty of knowledge goes. And since there must not be anything that philosophers cannot explain, they have resorted to the assertion that the basic problems of philosophy and so all reality concepts are nothing but traditional figments of the brain. 2 To assert that problems do not exist is a convenient way of getting rid of them. It is annoying, however, that they indeed exist and come up again in each new generation. In less than a hundred years hence it will be possible to film phenomena of the etheric world as well as of the emotional world. This will also bring about the definitive elimination of philosophy. Philosophers will have no more opportunity to disorient mankind, and that goes for theologians as well. 3 Then it will be the turn of the clairvoyants to dominate public opinion until also clairvoyance has proved its insufficience. Clairvoyants see what normal individuals cannot see. There have been many clairvoyants. The most famous include Swedenborg, Ramakrishna, Steiner, and, recently in Scandinavia, Martinus. 4 There are seven different main kinds of emotional objective consciousness, so-called clairvoyance, divided according to molecular kinds, 48:1-7. Add to this the fact that perception is individual, due to individual character and previous development. There are innumerable kinds of clairvoyance concerning space as well as time phenomena. Everyone who occupies himself with such faculties is a clairvoyant in some limited sense. 5 According to esoterics (which means the knowledge received from the planetary hierarchy, the individuals of the fifth and sixth natural kingdoms), man can acquire objective consciousness beyond the emotional one only as a disciple of some teacher in the planetary hierarchy. Mental objective consciousness is acquired together with the causal one and only by causal selves. 6 The objective consciousness beyond organic sense perceptions possible for non-disciples is physical etheric and emotional. The physical etheric one is exact. The emotional one, which is also called clairvoyance, cannot be exact. 7 The correspondence between the emotional world and the mental world appears in the fact that the two lowest kinds of mental consciousness (47:6,7) can make themselves felt in the four lower emotional kinds (48:4-7). The two highest emotional kinds (48:2,3) are beyond the control of the lower mentality (47:6,7). In those two emotional regions you see everything you want to see and imagination reigns supreme, unaffected by mental reason. There, too, clairvoyants and yogis make their inevitable mistakes. There everything which an unbridled imagination may fantasize at once takes objective, material shape so that the clairvoyant is convinced that it is indisputable reality. It should be added that those are the regions of the mystics as well. 8 Those who have attained the two regions mentioned and acquired objective consciousness in molecular kinds 48:2,3 fall helpless victims to the constructions of their imagination, not being able to see through the illusoriness of their creations. Nothing could be done about that. They are quite sincerely convinced that they see right. It is regrettable that they always succeed in disorienting other people.
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The mental control mentioned requires, in order to be used properly, a detailed knowledge of the constitution of emotional reality, and such a knowledge is not available to men. Only causal selves possess it and are able to apply it. And causal selves, too, easily make mistakes unless they are very careful in every detail, and this fact alone shows that it is a hopeless attempt for man. 10 It is typical of clairvoyants that they firmly believe that they experience absolute reality. If in addition they have got some esoteric knowledge, they perceive as graphic reality what they have studied in theory and may believe they are however far advanced. But no two clairvoyants see the same things. Everyone has his own view of reality, a view that is unlike those of all the others (quite like philosophers in so far as they are independent thinkers), since whatever they see is not permanent reality but individual creations. 11 However, all causal selves have the same conception of material reality. That reality can be perceived in only one way, whereas verbal descriptions of it may differ on account of differences in terminology, which fact has always caused confusion of ideas. That is why it is important to agree on a common international terminology. 12 In all ages there have been clairvoyants. The ancients, who lived in that state, often were more intense in their observations and imaginings than are the more divided people of our time. Thus for instance the stories of the Old Testament have not merely found confirmation by clairvoyants but have also been supplanted with individual additions, so that those who research the old historical phenomena of the emotional world find several versions of the same historical tale, all of them shaped according to the researchers imagination. Historical research in the emotional world thus is as unreliable as that in the physical world. 13 Many who think they are able to foresee the future of other people see the plans that their patient fantasized about, thus a kind of telepathy. 14 Only those who in the past were so-called vestals can, in certain heaven-endowed moments, contact the consciousness of the emotional atomic kind and there catch a vision of a possible future, a vision that will be fulfilled if no new influencing factors enter, changing the course of events. Warnings by such a vestal against misfortunes of the near future should always be taken seriously. They could be justified in fact. You should not regard such predictions as infallible, however, for if the vestals personality has contributed, the result will be wrong. 15 Probably, we shall never reach any true clarity in these respects, since the planetary hierarchy is not interested in the phenomena of the emotional world and an essential self (the lowest kind of self that could investigate the matter objectively) probably considers that he has more important work to do. Also The Astral Plane by C. W. Leadbeater, which is in many respects a book of great merit, is just a preliminary attempt, like his book Clairvoyance little more than a sketch. In any case, these two works of his are the only reliable ones as far as they go. 5.20 The Illusoriness of the Emotional World Man lives in emotional involutionary matter with its passive consciousness. Every active consciousness expression affects the passive consciousness of matter to instantly mould that matter into a certain form. That kind of consciousness is mans central one and constitutes his reason. Pure mentality, free of any coalescence with emotionality, is practically non-existent except in mental selves emancipated from any emotionality. 2 With his scanty knowledge of reality beyond the gross physical, the first self fails in his attempts at orienting himself in the emotional and mental worlds. Every assumption, every kind of imagination finds confirmation in those worlds. It is impossible for a first self to decide what in the emotional world is a figment of imagination and what is permanent reality.
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That is why the emotional world is the world of illusions and that is why esotericians assert with vigour that everything in the emotional world is lie. 3 That is the world in which clairvoyants of all kinds (yogis included) make their observations. That is the world from which come all false ideas (mentalized emotional molecules), about 99 per cent of the ideas that mankind accepts as truth. That is the world in which all mistaken views are taken to be true and find confirmation, all philosophies and religions with their subjectivism have their basis, all occult sects have their origin and abode. That is the world which mankind takes to be the spiritual world with cosmic consciousness. 4 All clairvoyants believe that what they see is permanent reality, whereas nothing in that world is more than a product of emotional and mental consciousness energy. They cannot know that the faintest expressions of emotional consciousness create material forms in the emotional world. Every consciousness expression is also an output of energy. We people the emotional world with our thoughts coloured with emotionality. We create replicas of everything we fantasize about, especially of all people we admire or worship. Then we bow down to those material forms of the emotional world as though they were the genuine things or persons. 5 The clairvoyant is quite unable to study, in the proper sense, the matter aspect of the emotional world. The same is true of the normal individual after he has discarded his two physical envelopes. They see only what they already know, using the learning they have got in the physical world. That is a fact which occultists have not duly considered. There is no possibility without esoteric knowledge to orient oneself in the emotional world. 6 The higher kind of emotional consciousness, the greater the intensity of experiences had. The illusoriness of the highest emotional spheres is so intense that also very advanced disciples of the planetary hierarchy (causal selves) have been deceived. In those regions you can find emotional replicas of everything that really exists in higher worlds. Ramakrishna made a truthful testimony by his: I have seen god as distinctly as I see you. He meant the live divine form he had unconsciously created in the highest kind of emotional molecular matter. 7 Also higher kinds of emotional energy are sufficient to influence and transform physical matter, making magical phenomena (so-called materializations) possible. 8 Regrettably, neither Besant nor Leadbeater warned emotionalists and clairvoyants with sufficient vigour against the inevitable delusiveness of the emotional world. Some of their books were written before they had become causal selves and before they had understood the true nature of the ongoing experiments. 9 It cannot be too forcefully inculcated that the individual must be skeptical to all phenomena in the emotional world. In that world there is nothing corresponding to permanent reality. The emotional world is and will remain the world of illusions, however intensely its reality manifests itself. This fact is constantly forgotten by clairvoyants and by other people who have passed over to that world. 10 The emotional world is the least spiritual of all worlds, and beings in that world are, on account of its irremediable illusoriness, quite unable to come into contact with the planetary hierarchy. That is why people are asked to try, as soon as possible after so-called death, to liberate themselves from their emotional envelopes and to pass to the mental world. They do so by refusing to take any interest in the pertaining phenomena and by directing their attention to mental ideas. Thereby the emotional envelope will not be supplied with new energies but will dissolve out of powerlessness.

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5.21 Clairvoyants Must Believe What They See Clairvoyants see and, if they are clairaudient as well, they hear. But that does not equip them with the ability to judge the reality content of what they see and hear. If they believe what they hear, they are believers, believe what others say while having no guarantee that these possess the knowledge. 2 It is difficult to decide who are the most unreasonable in their refusal to accept knowledge: blind believers or emotional clairvoyants. The individuals of the latter category can say in their defence that they are witnesses to the truth: they see and experience reality and they are being taught by teachers in that world about the things they see. They just report what they have seen, heard, and been taught by their guides. Precisely this is their error, however. They are unable to understand that the reality they see is a figment of the imagination, that the entire emotional world is an objective, material product of the imaginative life of all mankind, and that their teachers are as much victims to the illusoriness of the emotional world as they are themselves. 3 Those in the emotional world do not know more about reality than those in the physical world. Rather, they are even more misled. No two individuals have the same view and opinion. But knowledge is one. All knowers share the same view. Whenever there are two different views, it is a matter of guesswork, assumption, belief, not knowledge. 4 Moreover, the teachers as a rule have a religious background from their physical lives and so are doubly disoriented. They are not in contact with higher worlds and with their Augoeides. Augoeides takes no interest in those who can accept anything in the emotional world. 5 Only causal and essential selves can decide, by investigating each individual case, from where clairvoyants in the higher emotional regions receive the impulses that trigger off the unconscious formation of phenomena that are taken to be permanent realities. Clairvoyants themselves have no ideas of the causes involved, unless their experiences depend on theories and conscious expectations. Yet clairvoyants often think they are omniscient, which is part of emotional illusoriness. 6 If a clairvoyant in the higher regions of the emotional world gives himself up to speculation, he will be misled by his latent experiences and conceptions of things from past lives, and these become such live realities that they must appear as absolute. It would be totally meaningless to try to convince such a clairvoyant that he is the victim of his own creative imagination. He sees and knows and is certain that he experiences reality and is perfectly impervious to the remark that every clairvoyant sees something different from all the others but is as certain as all the others that he sees right. 7 The clairvoyant has no use of a critical reason, since reason cannot deny that man sees what he sees. Only the esoteric knowledge of the deceptive nature of emotional matter can restrain the clairvoyant from using his faculty. 8 Clairvoyants are all life-ignorant or self-deceived, be they Swedenborg, Steiner, or Ramakrishna. Unquestionably they are highly intelligent people. But that is not sufficient. Unquestionably they are great persons, emotional saints. But that is not sufficient. Neither intelligence nor sainthood affords any knowledge of reality, esoteric facts about higher worlds.
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5.22 Creations of Imagination Whenever the clairvoyant in higher emotional regions hears about higher worlds, higher kingdoms, higher beings, etc., his imagination takes charge of these objects and shapes in emotional matter live figures that he himself as well as other people see and take to be the originals. There is nothing that he cannot see. So great is the formative power of imagination.
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Clairvoyants speak of streets of gold in the emotional world. In the fifth region of the emotional world (48:3), composed of its particular kind of emotional matter, a sufficiently strong emotional consciousness expression shapes a material form of the appearance determined by imagination. If imagination conceives of gold, then matter will have that appearance. Many people read in legends of saints about diverse states of matter in the spiritual world and in so doing shape such forms in emotional matter, forms that those newly arrived in the emotional world take for permanent realities. Disciples are witnesses of experiments with the different emotional molecular kinds and are taught how to shape as well as to dissolve these matters. 3 In order to develop his power of visualization, a disciple of the planetary hierarchy amused himself for several years by creating in his imagination a garden with its appurtenances. That garden still remains, and disciples who have been informed about its existence visit it and continually improve on it. It has a prospect of enduring for many centuries to come. A clairvoyant would without fail take it for indestructible reality, though it all could be swept away with thought. 4 In the emotional world there are live replicas of all beings that men worship. All historical personages are found there in live emotional replicas, which the ignorant take for genuine. Being robots, they say what you know they said in the physical world. The majority of true believers have, under the influence of religious, spiritualist, yogic, etc. fictitious systems, unwittingly shaped a divine form or a master or a guide in the emotional world; generally a new form in each incarnation. In many cases, these emotional forms have been taken over by people in the emotional world who think they are able to help in this way. Only causal selves are able to decide how matters stand in individual cases; the man himself (whether clairvoyant or not) cannot possibly decide such things. 5 The whole planetary hierarchy and planetary government in all their glory, and all great beings they have already heard about already have their replicas in the emotional world. Skilled actors in the emotional world who possess esoteric knowledge can use those replicas and act masters. How tricky this is appears best from the fact that also disciples of the planetary hierarchy may mistake the live replicas of their teachers, which they have unwittingly formed in emotional matter, for the real teachers. D.K. warns his disciples not to take his emotional form for himself. He does not use that replica. 6 All these things are permanent material creations by those who have fantasized on esoteric facts they have picked up, and also by those who have been in contact with that reality and can bear witness to what they have seen and heard. This is the explanation why clairvoyants meet higher beings of all kinds, are received in audience in the city of Shamballa by the planetary ruler, pass initiations of all sorts, are received into the planetary hierarchy and government, become the highest self they have heard of, acquire cosmic consciousness and visit other starry worlds, etc., and all of it with an intense feeling of reality. Everybody contributes with some detail, and the embellishment goes on unceasingly. 7 It may be expected that the information we have received about Augoeides is misconceived as is everything else and that the shape in the emotional world is taken for Augoeides; even that the emotional being believes and claims to be Augoeides. The illusoriness of self-deception is sovereign. 8 There are risks to giving esoteric knowledge to life-ignorant and untrained people, since by and large they just misunderstand and misuse (even though unconsciously) the pertaining ideas with their material energies.

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5.23 The Knowledge is Not Found in the Emotional World The right designation of the emotional world is the world of lie. All knowledge to be found in that world is brought there from either the physical or the causal world, is knowledge that individuals in that world have gained elsewhere. There you meet with representatives of all religions and other idiologies, all occult sects, as much true believers as in the physical world, if not more so. 2 It is to be noted that man, either as a clairvoyant in the physical world or after discarding his physical envelopes, is automatically attracted to the regions where his latent or actualized misconceptions of existence are confirmed, and so his faith in them is strengthened even more. 3 During sleep, when the emotional envelope with higher envelopes has left the organism with its etheric envelope and usually remains at a distance of about one metre, many people have visions in the so-called akashic records (the molecular memories of the emotional world), visions they take for real past or present experiences. But there are no truths in the emotional world. The esoterician has once and for all made it his guiding idea that he either knows or knows not. Human learning is interspersed with facts, scientific and historical facts. Generally, they have ended up in the wrong contexts. Therefore, it is better to be skeptical than credulous. 4 All clairvoyants, occult prophets, etc., are convinced that it is possible for man to acquire knowledge of reality and life by himself. Against that conviction it must be emphatically maintained that such a knowledge can be acquired only by causal selves and not by first selves (individuals of the fourth natural kingdom). 5 As we know how easy it is for fantasts to imagine all sorts of things, it should be added that causal selves are conscious disciples of the planetary hierarchy and have access to members of the hierarchy. The latter do not appear in the emotional world. 6 The causal world (the world of Platonic ideas) is the world of knowledge, not the emotional world, which is the world of feeling. There is no knowledge to be had in the emotional world, there are no causal selves teaching the knowledge of reality. The only ones in the emotional world who possess knowledge are those esotericians who have gained their knowledge during physical incarnation. It seems as though these self-evident facts were impossible to grasp for most people. They stubbornly go on seeking knowledge in the world of illusions. In that world there are so many consoling, lovely messages, and there you always have confirmation that you are right, that all your brainwaves and imaginings agree with reality. And all spirits in that spirit-world are as certain that they are right, so nothing can be done about that. Only, everybody has his own conception of the only right thing and thinks that all others are wrong. They could perhaps ask themselves: Where is the common subjective as well as objective criterion of truth, valid for everybody? 7 There are as many misconceptions of reality in the emotional world as in the physical world. Departed philosophers, scientists, theologians, spiritists, and occultists keep the views they acquired in physical existence. The esotericians are probably the only ones who have a common conception of reality. They are not many but grow in numbers the more people acquire the esoteric knowledge in physical life. 8 The more esoterics (received directly from the planetary hierarchy) becomes generally known to people in the physical world, the more people in the emotional world will eventually have the same knowledge. In consequence, spiritualist mediums will confirm that this knowledge is correct. Spiritualists will be convinced only then. They still believe that the spirits in the spiritual world know everything better. The knowledge must be confirmed by the spirits. Only then it is truly certain knowledge. But if the spirits have always known it,
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why have they not told us before? They are able to parrot, however. And that shows that they just believe; they have not understood that that is the way it has to be. 9 The spiritualists belief in the spirits of the spiritual world as omniscient is of course incurable as is any conviction of ignorance. In actual fact, people in the emotional world are even more disoriented than people in the physical world. They live in a perfect chaos of subjective imaginings. If there is knowledge in the emotional world, then it has been received from other worlds, lower or higher, from other kinds of consciousness, has not been acquired in the emotional world. And aggressiveness against dissidents is even fiercer than in the physical world. So that world is no paradise, as they believe. 10 The fact that disciples of the planetary hierarchy also have emotional envelopes and spread their knowledge also in the emotional world does not contradict the fact that emotional beings do not know more than physical beings. They do not even know the true nature of their own world. 5.24 It is Impossible for Man to Explore Emotionality Emotional matter obeys the least hint from consciousness, and that is why it is impossible for a human researcher (the normal individual) to study that matter. It is in a state of perpetual transformation according to the emotional consciousness expressions of individuals. Only causal selves are in a position to decide what in that matter is permanent reality and what is a more or less temporary product of the energies of emotional consciousness. 2 Normally, causal selves are not able to study consciousness in the emotional atomic kind, but it is only as an essential self that the individual can acquire emotional atomic consciousness. No rule without exceptions, however. Obviously causal selves may succeed in doing this with esoteric training. In such cases especial vigilance against the danger of falling prey to a most treacherous illusion: imagine you are a perfected essential self and able to touch also the superessential world; even being able to behold the solar systemic ruler in all his glory.
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5.25 The Authorities of the Emotional World Lead Astray Most spiritualists and clairvoyants have in the emotional world a guide who usually thinks he is omniscient, a guide in whom they trust and on whom they become dependent. However, there are no reliable guides in the emotional world. Everybody who trusts in such an authority will be led astray, no matter how ideal, noble, and magnificent it appears. 2 In the physical world, there are countless teachers proclaiming what they believe they know, and self-made prophets with the Messiah complex. In the emotional world, there are even more such individuals who disorient people in all good faith. They are more because they have to their surprise found that this world is something quite different from what they previously thought and are now eager to correct the false teachings prevalent in the physical world, not realizing that also their new conception is insufficient. 3 Esotericians do not pose as authorities. They may account for their view on things and then leave it to their audience to accept or reject it. Disciples of the planetary hierarchy, in particular, are careful not to have an influence on anyone, just help seekers who ask for help. Those in the emotional world who pretend to be authorities are without real knowledge, and those who believe they have found an authority in that world are mistaken. Of course this fact will be disputed by all believers, as usual. Let them have their belief. They are happy with it. In new incarnations they will have opportunities to relearn. We shall all become causal selves sooner or later.
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5.26 Clairvoyant Studies of Past Incarnations It is an increasingly common phenomenon that people seek information about their past incarnations either from emotional selves (human beings in the emotional world) or from clairvoyants, who in the various molecular memories of the emotional world see what they wish and believe they are able to study their own and other peoples previous incarnations. 2 Such activity is a mistake, for only causal selves can ascertain facts in past events. No man who is not a disciple of the planetary hierarchy, thus no clairvoyant, raja yogi, etc., can acquire objective consciousness beyond the emotional. Those who assert the opposite are victims of the illusoriness of their emotional objective consciousness which makes them see things that do not agree with permanent reality. The planetary hierarchy warns vigorously: Do not trust the statements of emotional clairvoyants. 3 Clairvoyants do not see the exact reality, what really is or is happening, but only that distortion of reality which is a result of the self-conception of human emotional consciousness, a picture that is constantly changing with all the mistaken ideas the individual has of his own situation and of other peoples behaviour in unsurveyable variety. What men may observe in the emotional world is the final synthesis of all that illusory life, their own construction on the basis of all the influences to which they unconsciously fall victim. 4 As an evidence that they have been a certain historical personage they often refer to their experience of recognizing everything when reading what that person has written. To have that experience you only need to use your imagination when reading. 5 Of course a human being can receive information about one or several of his previous incarnations. But in that case it is done directly or indirectly through causal selves. Thus the possibility exists, though the probability is very slight. The disciple is requested not to look back, and this has reference to previous incarnations as well as the past of this incarnation. Nobody learns anything from such things. In order to fully grasp the effect of the law of reaping you must have access to the consciousness aspect, and only essential selves have that. Esoterics must not be used to satisfy curiosity, for that is an abuse of the knowledge, which has inevitable consequences. 6 Leadbeater was given permission to study the previous incarnations of some individuals and to publicize his findings. At the first appearance of esoterics much was permitted for propaganda reasons and for purposes of experimentation which otherwise was prohibited and is not permitted now either. After the year 1920 all such things are tabooed again. Unwarranted curiosity as well as gossip at once bars the disciple from the prospect of further contact with the planetary hierarchy in that incarnation.
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5.27 The Planetary Hierarchys Attitude to the Emotional World The planetary hierarchy firmly declares that it has nothing to do with anything or anybody in the emotional world. To the hierarchy, it is as though that world did not exist. The teachers in the planetary hierarchy all inculcate in their pupils not to concern themselves with the phenomena of the emotional world, with its illusions (everything found there is lie and deception). The teachers exhort those disciples in the physical world who have emotional objective consciousness to work at dissolving the material forms of that world as far as that is possible, since those forms are obstacles to the perception of reality. 2 The planetary hierarchy warns its disciples not to strive after any kind of objective consciousness before they have acquired causal objective consciousness and so have become causal selves. When they become causal selves, they acquire emotional and mental objective consciousness as well and then they also know how to use those faculties correctly. Before that stage, they prove to be obstacles to mental consciousness development. And every misuse amounts to a very bad sowing. But such great intensity has the higher emotional clairvoyance
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that even causal selves must be very attentive lest they confuse these two different kinds of objective vision. Only 45-selves can never be mistaken, never run the risk of being deceived. 3 How treacherous is this illusoriness appears from the fact that also causal selves have been deceived when not sufficiently attentive. This happened to Besant as well as to Leadbeater. The secretary of the planetary hierarchy even considers that a good share of healthy agnosticism may be of great value for the disciple before he has been allowed to accompany his teacher through the emotional world to observe him performing all the essential experiments with matter from the shaping of gods to the demonstration of the genesis of the universe. 4 The planetary hierarchy makes it clear that nobody in the emotional world can have the knowledge of reality. Therefore, it sends out this warning to the ignorant of life: Do not accept anything as true from anybody in the emotional world. That was the meaning of the esoteric axiom: Angels whisper but lies. 5 The warning demonstrates how anxious the teacher is to fight credulity, the veritable curse of mankind. 6 No disciples of the planetary hierarchy may use spiritualist mediums to communicate with people in the physical world. It is not permitted for disciples to use instruments who are unconscious when lending their physical envelopes. Spiritualism allows unconscious mediums to use emotional selves in the emotional world. And that settles the matter. 7 Nobody in the emotional world can have any direct or indirect contact with the planetary hierarchy. This is said with especial reference to all manner of clairvoyants and occultists. Everything these have said in the matter is sheer illusoriness. 8 It was a necessary measure the planetary government took with the solar plexus centre of the emotional envelope when, after the Atlantis experiment, it made human beings be born without emotional objective consciousness. 9 In a famous poem, Schiller makes a clairvoyant beseech the godhead to liberate him from this terrible gift and let him get his blindness back. 10 The best advice you can give everybody who has been gifted with emotional clairvoyance is not to use it, for he cannot see through the illusoriness of the emotional world and rightly judge its phenomena. Probably, every such advice is waste of time. In giving it, however, the esoterician has fulfilled an urgent duty to these misled people. They have got on to a side-track with deplorable consequences for their next incarnation, or even incarnations. 5.28 There Are No Second Selves in the Emotional World The spirits in the spiritual world that spiritualists talk about are men in the emotional world, men who have put off their physical envelopes. Only first selves are found in the emotional world, no causal selves or second selves. Those who give themselves out as such higher selves are self-deceived. The lowest manifestation of Augoeides is found in the highest region of the mental world (47:4). 2 The only ones possessing real knowledge in the emotional world are old hylozoicians, former initiates of esoteric knowledge orders who in their last physical life had the opportunity to remember their knowledge anew in the physical world. Those who teach in the emotional world are generally representatives of all the old idiologies or, at best, such people as are also able to orient themselves in the emotional world. All experiences had in the emotional world, however wonderful they appear, are illusory. It must be particularly pointed out that knowledge of reality cannot be acquired in lower worlds than the causal, not in the worlds of man, not in the consciousness of the envelopes of incarnation. If certain first selves assert something else, it still does not change anything. First selves cannot on their own acquire knowledge of reality.
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5.29 Clairvoyance Belongs at the Emotional Stage It is a very common notion among occultists that clairvoyance is an indication of a high spiritual level. This is a great mistake. Clairvoyance and clairaudience belong at the emotional stage. They are innate or acquired emotional faculties and are not in any way connected with higher development of any kind whatsoever. 2 Many people remain unnecessarily long in emotionality, particularly those who have acquired clairvoyance in some way or other and believe they find the knowledge of reality and life in the emotional world. Regrettably, there are many people at the mental stage who through their emotional clairvoyance relapse to this lower stage. Those mental selves who are born with that faculty thus are wise to refuse to notice it. The importance of this advice they are as yet unable to understand, for they are ignorant of reality, fascinated by the seemingly unlimited opportunities of imaginative experiences there are in the emotional world, and do not understand the fact that all that phantasmagoria is illusory. 3 We are in the physical world in order to live in this world and not in any higher spheres. We are in the physical world in order to acquire the necessary qualities and abilities. You cannot do that by clairvoyance. 4 Then the esoterician regards clairvoyance rather as a burden. It is frequently seen that clairvoyants are injudicious as well as irresponsible. The planetary hierarchy asserts that clairvoyance without true esoteric knowledge inevitably leads those astray who attach any importance to it, confusing it with knowledge. Clairvoyance is often an indication of bad reaping, a consequence of the individuals dabbling at black magic in some previous incarnation. 5 To clairvoyants the emotional world is the highest world, since they cannot experience the mental world. They should, however, learn something from the fact that the emotional envelope of a causal self is empty of all content, so empty that phenomena of the emotional world do not exist for such a self otherwise than if he has some reason to concern himself with something particular in that world. Do not listen to anyone in the emotional world, for nobody in that world has any knowledge! 6 It is asserted in esoterics that the faculties of etheric energy (magic) as well as clairvoyance are hindrances to further consciousness development. The individual is blinded by his capacity. He lives in what he should refuse to notice. 7 You should be alive to the fact that in each envelope you acquire just the qualities that are possible to acquire in that envelope, and no higher qualities. The emotional abilities afford no knowledge of the physical world. Only mental consciousness can afford a correct perception in the worlds of man provided that it receives correct facts from physical sense or from causal consciousness. You cannot know anything on your own about worlds where you do not have consciousness. That is a fact which also very simple intellects should be able to grasp. And those who live in the physical world do not have the consciousness of second selves unless they are avatars. One fact can be laid down as absolute: There are no second selves in the emotional world. They can do nothing in that world of irremediably idiotizing illusions. 8 Emotional consciousness is immune to common sense. It lives in its own world of illusion with its absolute knowledge.
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5.30 Cosmic Consciousness Many mystics, in India yogis, believe they possess cosmic consciousness. In Scandinavia, Martinus is the best known case of a man who has asserted the same. It is grotesque but eminently typical of clairvoyants at the higher emotional stage, the highest potency of illusionism. Just as so many others Martinus was the helpless victim of his own
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imagination. It is the same you could as well say inevitable mistake made by all emotional clairvoyants who cannot possibly decide where the limits go to their apparent expansion of consciousness into infinitude. 2 Martinus did not know that there are two superhuman kingdoms of nature on our planet, that there is a planetary hierarchy, that the individual in order to reach cosmic consciousness must first acquire consciousness in the causal world (47:1-3) and in the worlds (4642), that an individual who has acquired 42-consciousness enters into the planetary government and is omnipotent within the solar system. If a man could acquire cosmic consciousness, then there would be no higher kingdoms and no planetary hierarchy would be needed. Even this much said here is enough to unmask that piece of self-deception. 3 No self-tutored seer ever saw correctly. Until mankind realizes this there will be no end of the clairvoyants belief in the correctness of their imaginative experiences. And until the occultists have learnt not to assume anything without sufficient grounds there will be no end of their belief in all manner of brainwaves and vagaries.

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OCCULTISM
5.31 Introduction Just as Christianity contains an esoteric teaching (not yet publicized gnostics), also Islam contains an esoteric teaching that has become known. They have apparently not yet seen that the same teaching was at the bottom of Indian yoga philosophy as well as of all historical forms of religions. There is only one true world view and life view, the one which the planetary hierarchy has taught in the esoteric (secret) knowledge orders during fifty thousand years. 2 Our modern-time occultists have come across portions of this teaching and used these when speculating up their own teachings. This has resulted in occult sects in ever swelling numbers. Instead of theology and philosophy we now have occultism. But otherwise it is the same madness and incorrigibility that have always characterized religion and philosophy. Every fantast with a messiah complex knows everything about the only true teaching. 3 In the following, criticism, and in part very severe criticism, is levelled against the occultists and their misconception of reality. Everybody has the right to his own view of reality. However, when this is given out as the only true one, so misleading a gullible public, then its advocates must put up with correction. We are all on the way, and it is probably inevitable that some people enter upon by-ways coming to a dead-end. In new incarnations they will have to relearn. If possible, they could be spared having their lessons so turned. 4 Those who have assimilated the esoteric knowledge made exoteric soon understand how little of the knowledge has yet been publicized. Actually, we have received only the most basic facts about reality and life, sufficient for us to liberate ourselves from the idiologies of ruling ignorance and then acquire the qualifications for discipleship. 5 Anyone who needs to know more in order to serve better is given to know it as a disciple. That is the only way. Disciples are given to know much which may not be publicized for several hundred years yet, knowledge that would be misused or distorted (as always), not least by the occultists.
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5.32 Occultism and Esoterics It is increasingly necessary to distinguish between occultism and esoterics. The essential difference between them is that occultism is dependent on subjective conception (experiences in the emotional world), whereas esoterics consists of facts received in the physical world directly from the planetary hierarchy. It is the difference between subjective and objective, between speculation and real facts. As a rule, the occultists have not been able to grasp even that difference. To them, esoterics is of the same category as occultism. Occultists draw their learning from all conceivable quarters, not being able to determine the origin of the data they accept. Their facts and ideas are drawn from the symbolical literature of the esoteric knowledge orders where they are not their own imaginative constructions, experiences in the emotional world. The esoterician accepts data only from the planetary hierarchy, conveyed by its disciples or, in rare cases, by letters from 45-selves. The only disciples who have hitherto proved to be able to convey such knowledge are Blavatsky, Besant, Leadbeater, and Bailey. 2 We may expect in the next few decades the appearance of innumerable occult sects and an ever broadening stream of occult literature of the most variegated description. The result will be something similar to the seventy-odd gnostic sects that appeared at the transition from the zodiacal epoch of Aries to that of Pisces, only that opportunities of spreading any message are enormously greater now than then. Countless they are who bring their opinions before the public, adding to confusion.
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And not only mystics and clairvoyants are misled but also the thousands of people who believe in their teachings. In their book, Le matin des magiciens (The Dawn of Magic in abridged translation), Louis Pauwels and Jacques Bergier describe in some detail how Hitler, Himmler, Hess, Rosenberg, and other Nazi leaders helplessly fell victims to occult fantasts, so called Rosicrucians, etc. (Machen, Hrbiger, Haushofer, Gunon, etc.) 4 Non-esotericians must find it confusing that in all that flowing balderdash there is almost always a core of truth, some fact, some idea that has been totally distorted. If data about genuine Rosicrucians, such as Bulwer-Lytton and Blavatsky, are given, one is amazed at the baroque contexts these facts have been put into. 5 The multitude of occult idiologies has the result that people are confused and intellectuals are skeptical. A critical examination and comparison would reveal the enormous difference between esoterics and occultism. Most people are unable to do it, however, and from the others it would require a work they deem useless. 6 Old esoteric knowledge orders certainly had their defects, for such ones are always unavoidable. But they at least prevented the initiates of the lowest degrees from imagining (which nowadays always is the case) they had reached the same understanding as those of the highest degrees. 7 It is useless collecting old occult literature. On account of the occultists speculations it is full of mistakes and highly unreliable. This is particularly true of such literature published before 1920, literature which should be filed away. 8 Originally, genuine esotericians called themselves occultists. But after lots of individuals at the stage of the mystic started to call themselves occultists, that designation became unsuitable. Of course, those occultists will soon enough describe themselves as esotericians, being ignorant of the fact that they are unable to liberate themselves from the emotional world with its exhaustless possibilities of imaginative constructions. There is an ongoing falsification of all esoteric concepts. 9 The esoterician was designated as mentalist in contrast to the mystics as emotionalists. But of course emotionalists have now started calling themselves mentalists. The uninitiated is defenceless against all this mischief. They are quite unable to understand that it is a matter of self-deception. 5.33 Occult Sects Beginning in the year 1875, when the knowledge of reality was made accessible to everybody, there have arisen numerous occult sects each of which has succeeded in mystifying its followers by the notion that the founder of the sect was especially called to communicate the knowledge in the only true way. That is deception, to use plain language. Nobody has received such a right. The knowledge that has been given out must not be made the privilege of some certain sect. None of these sect-founders is a member of the planetary hierarchy or has been given any personal commission by it. 2 The result of all this mystery-making with knowledge already publicized is that, according to the planetary hierarchy, occult sects and esoteric groups are among the most disoriented of all kinds of groups. 3 What has been made public is no longer esoteric in the proper sense of the word. The fact that this knowledge has not yet been examined and accepted by the authorities of public opinion and therefore has remained unknown, unnoted by the great mass of intellectuals, is quite another matter. The knowledge is always available to seekers. 4 All occult sects belong at the emotional stage, the stage of feeling and imagination. All sects, also occult sects, with initiations and other such childish procedures, have a disorienting effect. That is a word of warning to all seekers: Avoid contact with such societies, for the
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consequence can only be deplorable, to come under the influence of forces the power of which the uninitiated do not suspect. Avoid all sect-founders! They are misled. No knowledge orders will be founded before the year 2200, and then only by essential selves. The Theosophical Society was no knowledge order. 5 Sinnett required people to wear formal dress at his meetings. Colonel Olcott, however, appeared in his one suit, a threadbare coat and baggy trousers. And so he appeared also at the Royal Palace in Stockholm, called to an audience with King Oscar II of Sweden and Norway. It is the same in esoterics: Before the master you may come however tattered you are. 6 The many occult sects in some measure meet the needs on various levels, and in that respect there is a justification for them. The risk of making propaganda for these sects is that they so easily attract individuals who are ripe for the esoteric knowledge and through it could have a more correct conception of reality. Just as the existing forms of religion are hindrances to the one true religion, the religion of love and wisdom, so all the mushrooming occult sects are hindrances to the true knowledge. 7 Disputes between the various occult sects about such problems as only second selves can solve just counteract the striving after unity. Soon enough, errors will be corrected when the individual has reached such a development that the problems must be solved in the right way. Then he is already a disciple. The esoteric mental system exists to afford a vision of existence and liberate us from the speculations of life ignorance. That system must not be turned into a dogmatic system giving rise to meaningless disputes about things which in any case only higher selves are able to judge. 8 No occult societies except the original Theosophical Society (founded by Blavatsky in 1875), Arcane School (founded by Alice A. Bailey in 1923), and the Temple of the People (founded in 1898 on the initiative of 45-self H.) have issued from the planetary hierarchy or have had any connection whatsoever with its members, whatever founders of other societies believe and assert. There are disciples of several of the hierarchys 45-selves, but they cannot be identified as disciples and do not give themselves out as such. There are reasons to assume that nowadays no society is in direct contact with the hierarchy but that those who once were go on by the impulse they originally received. 9 Those who have once attained the third degree in some esoteric knowledge order also have once been accepted as disciples and are entered as such on the hierarchys list of disciples. They need no society but are able to connect with their Augoeides and their god. 5.34 Occult Sects and the Law of Freedom To the esoterician, esoterics is remembrance anew of a knowledge he once acquired. It is a knowledge which mankind at large cannot apply in a rational manner and therefore does not need. Therefore, the esoterician does not regard it as his task to make propaganda for this knowledge. Instead, he does his best to help everybody on his level, help him to reattain his latent level. Thereupon it is everybodys own business to reach a higher level by himself, by his own experience and his working up of it. The esotericians own view of reality is his own secret and nothing that he tries to foist off on those who do not need it. 2 That is the mistake made by the occult sects, fobbing off on people ideas that make them more or less unfit for life, seducing them into a world that for them can only be an illusory world of imagination, since they have no self-acquired basis to stand on. If you lack that basis, your learning will only be a new kind of religion and little better than superstition. Then it is better to be a physicalist and help people to solve their problems so that life in the physical world is reduced in friction, can be lived more purposefully, happily. In the course of development through the incarnations, everybody acquires through his own experiences his own view of reality and life.
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It must be clearly asserted that nobody has a right to force his view on anybody, be that view however correct. Any such attempt conflicts with the law of freedom and the law of selfrealization. Power over others may be necessary in the upbringing of children, until they have acquired an elementary understanding of life. But the use of power to curtail the freedom of thought and expression is unlawful, an encroachment that has serious consequences for the dictator. Anyone who enters some society (political, religious, scientific, occult, etc.) and is later expelled for his individual view should be grateful for the freedom he has won. Suppression of opinion of any kind should be utterly reprehensible. The individual should never accept anything that goes against his own self-acquired view. Only so can he develop in the right way. 5.35 The Illusions of Occultists There are occultists who do not see that the physical world is a hell. This indicates that they lack sufficient experience of life and understanding of the horrendous situation of mankind. It is also distinctive of many of them that they are unable to realize that we should never look back. So little have they understood that esoteric warning that, on the contrary, they are eager to know about their previous incarnations. Besides, they have no use for them for their consciousness development. It is ordinary curiosity. They talk about studying the workings of karma, but that is equally wrong, for they cannot ascertain what they are unable to understand. The occultists have to learn to realize the fact that they are unable to judge the real things of life and the actual course of events. They enormously overrate their prospects of expedient use of the scanty esoteric information they have received. 2 It is very often seen that superintellectual occultists, after they have acquired knowledge from the esoteric literature existing, become utterly important, comprehend everything better and look down upon those from whom they have received the knowledge as being too primitive. If they did not challenge ridicule, they would prefer to give themselves out as masters. At any event, they do not mind being called so by their echoes, as was the case with Steiner. It is not easy to draw the line between self-estimation (factually correct assessment of ones capacity) and self-overestimation. 3 Formerly, the esoterician learnt that he must be silent before theologians, philosophers, and mystics. Nowadays he must also be silent before occultists. It is useless talking to those who know everything better and have been taught by their masters in the emotional world (the astral world, the spiritual world), those who visit Shamballa, etc. 4 There is no limit to madness, imagination, and credulity. Thank goodness only 45-selves are able to visit other planets, in their superessential envelopes. But the masters of the black lodge are able to shape forms in emotional and physical matters, forms that mislead all who are not esotericians. They do everything they can to mislead and sidetrack people. Occultists are proofs that they score heavily. 5 Just as in religion we have had countless prophets who have all said different things, so in occultism we have countless masters whom believers accept and whose statements they believe. But the esoterician accepts no masters who give themselves out to be masters, for he knows that the masters home is the world of Platonic ideas, the causal world, and that is where you will see him but never in the emotional world. The clairvoyants wish to see their master in the emotional world is quite sufficient for it to take place. Only he is no master from the planetary hierarchy. And nobody will meet his own master in the planetary hierarchy until he has become an instrument of his Augoeides. 6 People have heard of the planetary hierarchy and at once start fantasizing. One fantast, for instance, imagines he has received permission from the hierarchy... It must be emphatically stated that such assertions cannot be true. Only disciples in groups of five, seven, or nine can
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contact the hierarchy, never individuals. Regrettably, this does not remove the risk of fantastry, because it has repeatedly turned out that a whole group can fall prey to any emotional illusion whatsoever. 7 In the emotional world they have believed they were initiated by the planetary ruler and became both causal and essential selves. Those who nowadays (after they year 1925) bear witness to such things are all misled. That disciple who testifies to himself (his status, his experiences as a disciple) is no longer a disciple, if he ever was one. By that rule the planetary hierarchy has put an end to curiosity about the disciples personalities. Anyone who wants to become an esoterician must content himself with the esoteric knowledge. Everything personal is taboo. Biographies written in the attempt to clear such historical personages as Paracelsus, Cagliostro, Blavatsky, Francis Bacon, Saint Germain, etc., do not interest the planetary hierarchy. Everybody may believe what he wants in this matter as in everything else. Anyone who has not acquired understanding will fall prey to lies in any case. 8 When you see how easily people fall prey to lies even in the physical world and how easily mass suggestion affects whole congregations you will easily be skeptical to all testimonies. It only remains to try to use your critical reason. 5.36 The Speculations of Occultists The many sects that mystics and occultists form in our times have at least the merit that they counteract physicalism and point to superphysical existence. The gratifying side of the phenomenon is that it evidences that there are seekers, that many people have realized that the old idiologies are untenable, that there is some understanding of the existence of higher worlds and higher kinds of consciousness. We may hope that these merits to some extent make good the harm occultists do with their disorienting speculations. 2 We live in times when occultists speculate more and more with unchecked so-called historical facts, with isolated esoteric facts and, as for the rest, with all manner of spurious facts. Their constant mistake and the ground of their failure is the fact that they mix their own speculations into the knowledge we have received from the planetary hierarchy. There are plenty of occultists la Rudolf Steiner, highly intelligent people who believe they can speculate with esoteric facts. 3 Speculation with esoterics only becomes misleading nonsense that is not of the least importance for our self-realization, rather hinders us from becoming serviceable tools of the planetary hierarchy. We have not received the knowledge in order to speculate and fantasize but in order to live right and show others how to do so, in order to become disciples. The occultists have never understood that. They obviously think that speculation is the meaning of life. 4 We have been given to know enough in order to live, to be able to realize. That is why we have received the knowledge. It is typical of the occultists that they want to know unreasonably much for which they have not the least use, a theoretical learning (you could call it misleading rubbish), which unnecessarily burdens their consciousness content and makes it more difficult for them to daily apply the essentials. Those who only want to increase their theoretical knowledge will have to wait until the planetary hierarchy allows more facts for publication. 5 The esoterician knows that the human intellect cannot solve the problems of reality, that to do so requires a higher kind of objective consciousness, at least causal and essential, that knowledge of reality cannot be acquired in the human worlds (the physical, emotional, and mental worlds) but only in the world of Platonic ideas (the causal world) and that nobody can enter into that world except as a disciple of the planetary hierarchy. Man can acquire
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knowledge of the physical world but cannot judge the content of reality of what he experiences in the emotional and mental worlds. 6 It is understandable that at the stage of ignorance people sought for explanations of events and speculated on causes. But mankind should learn something from the result of millennia of speculation: the fictitiousness of the theological belief in legends of history and the more or less logical imaginings of theologians as well as philosophers. 7 Apparently, occultists have realized that neither theology, nor philosophy or science is able to solve the problems of existence. But they do not realize that they make exactly the same mistake as theologians, philosophers, and scientists, that they make statements about superphysical reality without having the requisite capacity, that only causal selves are in a position to ascertain facts, acquire the necessary intuition. 8 Among the many kinds of occultists, you may come across such ones as consider themselves independent thinkers. They study all kinds of occult literature and select whatever agrees with their views, not understanding that most occult writers have done the same and that everyone of them has a different view of the one reality. If in addition they are clairvoyants, they consult individuals in the emotional world whom they regard as definitive authorities on knowledge and accept their opinions, and they do not see the inconsistency of their imagined independence. 9 If every philosopher thinks himself able to acquire a correct conception of reality, then this is true to an even higher degree of occultists. And like philosophers they all have dissimilar views on what is reality and truth. 10 Truth is one, however, and that truth we receive from the planetary hierarchy. All causal selves, disciples of the planetary hierarchy, share the same conception of reality, a fact that may perhaps cause some reflection. Whatever does not agree with their knowledge, universal to all esotericians, is not truth. All experiments with truth lead astray unconditionally. 11 Whatever esotericians have done to counteract the inexhaustible speculations of the ever more numerous occultists, these have persisted in their misleading abuse of all the facts and ideas that are made exoteric to an increasing extent. 12 It is well that brighter times are approaching. Within a century, so many genuine (not the many false) disciples of the planetary hierarchy will have refuted the collected production by thousands of occult imaginative speculants. Meanwhile, we may hope that increasingly many people develop that esoteric instinct which makes them see that it cannot be like occultists say. 13 That principle of reason, which should be normative for all who are able to think for themselves and not just parrot what others have thought (a principle that also philosophers have too easily forgotten), is: Do not assume anything without sufficient grounds. That is a principle most people forget whenever they want to explain why. In daily intercourse they always think they know why an individual says or does so. Possibly, they may present a superficial explanation in some particular cases. But where people at higher developmental stages are concerned that possibility is as good as non-existent. 14 It is especially important for occultists to apply that principle, since man cannot make statements about reality beyond the emotional; and precisely emotional reality, which clairvoyants believe they understand, is the world of illusions. There they take appearance to be reality and are helpless preys to their experiences, of which fact the all but innumerable occult sects are proof. 15 Most people obviously are unable to decide what are sufficient grounds. They do not realize that knowledge must be based on ascertained facts and a sufficient amount of exhaustive, concordant facts.

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You hardly make any mistakes if you refuse to accept information on the superphysical except from disciples of the planetary hierarchy. Regrettably, you are by no means on secure ground merely because of that. For in the future more and more people, who cannot possibly be disciples, will give themselves out as such ones. Clairvoyants without number and other misguided people will claim that they receive all their imagined facts from a master in the hierarchy. Regrettably, the problem we shall face is not only one of self-deception. We must expect quite intentional deception by those who try methodically to thwart consciousness development. 17 The only protection is never to accept anything from that quarter, never to accept single, isolated information, to regard also what appears to be put into its correct context as a working hypothesis and never as established truth. It is everybodys duty to examine for himself, for whatever you accept you accept on your own responsibility. You must not throw the blame on any people misleading you; it is their business that they sow a very bad sowing. Keep this in mind: everything coming from the emotional world is a lie. Everyone who strives for loving understanding is on the right track. In comparison, everything else is of little import. 18 When studying the content of the ever greater variety of occult works, you realize the importance of having mastered the esoteric world view. You undeniably have the impression that occultist writers think esoteric facts may be put at random everywhere and into numerous contexts except the only right one. We experience something similar to what happened at the transition of the vernal equinox from the constellation of Aries to that of Pisces. Everyone who then got hold of a philosophical idea had to make something remarkable out of it. At once they knew all about it and all about its relations and delivered balderdash, although hardly as devoid of reason as in our days. 19 The planetary hierarchy awaits the day when it will be able to give mankind the true knowledge of reality. The fundamental facts we have received as a basis of a tenable world view and life view are fully sufficient to demonstrate that the fifth natural kingdom is absolutely sovereign in respect of knowledge. 5.37 Occultists Misjudge their Stage of Development Occultists commonly misjudge their stage of development. Merely because they have acquired a theoretical learning about various stages of development and managed to put on a pattern of behaviour matching a higher stage, they believe they are somebody they have no prospects of being within the next few incarnations. When in a new incarnation (prior to remembrance anew) they are put to the test, they fail as they do not have the support of a theoretical learning. Most of them either overrate or underrate their prospects (the latter more seldom). 2 The individuals misjudgement of his level sometimes depends on the fact that in previous incarnations he has onesidedly acquired certain abilities belonging to a higher level but failed to develop others, equally necessary ones. Frequently there is also a great distance between learning and ability of self-realization. 3 If occultists did not let themselves be blinded by the consciousness aspect and (as many of them) imagined they possessed cosmic consciousness but on the contrary understood that in evolution the will aspect keeps pace with the consciousness aspect, they would perhaps sober up. Those who possess cosmic consciousness are not merely omniscient within the solar system but also omnipotent. Occultists may well think they are omniscient. It is certainly somewhat harder to imagine you are omnipotent in the same worlds if you have a wee bit of reason left.
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5.38 Occult Abilities There are lots of abnormal or so-called occult abilities that are innate or manifest themselves spontaneously. Of course, they are all inexplicable without esoteric knowledge. The explanations that uninitiated people always have at hand are fictions. 2 All who, without any fault of their own, happen to possess occult powers and abilities you may earnestly advise not to use them. In the best event they have only a disorienting effect, since their right use requires special esoteric training (which only disciples of the planetary hierarchy receive). There are always risks involved in experiments with unknown energies. But warnings are generally a waste of time. The would-be magician always thinks that he is chosen and that his ability entails the understanding of its right use. Fools rush in where wise men fear to tread. 3 No self-tutored seer ever saw correctly is an esoteric axiom to which no exception has yet occurred. Clairvoyance (emotional objective consciousness) affords no criterion of correct perception (which emotionalists and clairvoyants think), no more than objective physical consciousness can explain reality. In reference to the light in the head it should be pointed out that experiments with that phenomenon have resulted in blindness. 4 If the individual is really able to benefit mankind with his ability, then he will also be taken care of by a disciple of the planetary hierarchy. Nobody can be disregarded in any respect whatsoever. Each and everyone who has reached the stage of the mystic has in the esoteric archive his own file comprising a whole series of incarnations. And everybody has his Augoeides.
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5.39 Mediumship A medium is a human being who lends his organism with its etheric envelope to an unknown emotional being and is unconscious during the time the loan lasts, being quite unaware of what is being said and done during that time. 2 Not only human emotional beings take possession of the mediums body but also emotional beings formed by men, for the emotional world teems with them. The latter can also reproduce the thoughts they receive from the people who are sitting around the medium. 3 Spiritualists think that their controllers in the emotional world are dependable guides who take care lest the visiting emotional beings harm the mediums. That is correct in a general sense. However, they are not in the position to determine the developmental stage of any occupant being. Only second selves are able to do that. And they are not found in the emotional world. 4 Spiritist mediums, who lend their organism with its etheric envelope to strange emotional beings, actually present the spectacle of a kind of obsession. The only difference is that the medium has voluntarily lent himself to it, whereas in other people the phenomenon occurs against their desire. With many mediums the end of it has been that the temporary possessor refused to part with his prey: an easy way of avoiding the process of reincarnation. Is it any use warning? Probably not. 5 No disciple of the planetary hierarchy, no member of the planetary hierarchy, communicates through any medium. In extremely rare exceptional cases they can use some disciples organism with its etheric envelope. Thus a third self can use a causal self. However, then it is a matter of a causal self, and he is all the time fully aware of what is said and done. That is a considerable difference.
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5.40 Occultists are no Disciples Our time abounds in self-styled Pythagoreans, Platonists, Rosicrucians, etc., and their numbers swell day by day. But those who bear witness of themselves have never been initiated into any esoteric knowledge order. Theosophist Leadbeater was allowed to account for the three lowest degrees of the Pythagorean Order (the three ones known to him), but that was only after permission by Pythagoras, whom he could contact personally. 2 When people hear about discipleship, they think they are ready for it. Not an earthly. If the fact of discipleship is new to them, they have many incarnations left before that matter comes into question. People usually imagine they are much more advanced in development than they actually are. Besides, there are many initiates of esoteric knowledge orders, since thousands of years, who have many incarnations left before they can become disciples. Membership of an occult society is no merit in this. It rather seems as if such societies had a degrading effect on the individuals level. 3 Those who do not possess the esoteric knowledge latently have small prospects in our chaotic period, within the next 200 years, to acquire the conditions to judge its content of reality (value, importance in life).
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5.41 Occultists Counteract the Planetary Hierarchy The planetary hierarchy warns against the attempts to mislead seekers that will increasingly be made. It is quite obvious that you must nowadays reckon with black occultists whose task it is to do precisely this with their expositions. Ever more fantasts give themselves out to be disciples and to have acquired their learning from the highest level or even to be masters, who are surrounded by disciples, make propaganda for their misleading idiology, etc. Since those masters have a particular talent for attracting attention and confuse the judgement of people at the emotional stage, it is necessary to warn emphatically of this ever increasing risk. 2 Those occultists avert the attention from the true esoterics, taught by Blavatsky, Besant and Leadbeater, and during 1920-1950 by the secretary of the planetary hierarchy, D.K. Only authors starting from these teachers are standing on that basis of knowledge which, where the West is concerned, was laid by Greek philosopher (46-self) Pythagoras, our future world teacher after ChristosMaitreya. 3 It is the same phenomenon over again, as it was more than two thousand years ago when the quasi-gnostic sects distorted the teaching of Christos. 4 History teaches us that lie is more easily believed than truth. The proof of this is all the different sects, societies, the great number of idiologies.
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5.42 Occultists are Unripe for Esoterics It seems to be an inevitable consequence of the publication of new facts and ideas that they are taken care of by all manner of speculants who ruin the essential and in so doing make it more difficult to assimilate the new knowledge. They are so eager to show their understanding that they cannot wait until they have grasped what it all is about and that the condition of understanding is a radical rethinking with elimination of everything they consider indispensable, a view of life acquired with much toil. They work the new ideas into their old systems and with their old methods and so produce a quasi-knowledge that is unfit for life. The deplorable feature of this is that they block the way for competent seekers (having latent knowledge) who disappointed turn away from this quasi-knowledge and give up. 2 The strange thing is that these disorienting occult sects always seem to have greater success and following than the esotericians, who teach the true knowledge of reality and life.
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It seems as though truth must always be mixed up with lie to be generally accepted. People are happy if there is just a kernel of truth in all the lie. 3 The view of the planetary hierarchy from the year 1775 that mankind was not ripe for esoterics has been fully verified. Esoterics has been misunderstood and misinterpreted by most students. Many have become megalomaniacs. Others have developed a messiah complex. Many have started speculating on esoteric facts and so have misled many other occultists. They must fantasize in order not to live and realize. Most of the work done by true esotericians consists in counteracting this madness.

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EMOTIONALITY AND SELF-REALIZATION


5.43 The Conflict Between Attraction and Repulsion Attraction and repulsion always make themselves felt in all relations of energy and in the individuals attitude to everything, both inner and outer things. Negative repulsive vibrations preponderate in the lower emotional molecular kinds, but that does not at all mean that attractive energies are lacking. Attraction and repulsion exist in all emotional molecular kinds, positive and negative energies are found in everything; opposites presuppose each other. It would be more correct psychologically to say that individuals at lower stages, and those of repulsive basic tendency in particular, are more easily affected by negative than by positive energies. 2 What is said here has reference to the two vibratory tendencies of matter. Where consciousness is concerned, there are in addition other factors, determined by the individuals desires or feelings (and thus his level of development). Love for a certain object may engender hatred for everything not associated with that particular object. Typical examples of this are all kinds of dogmatism and sectarianism, excluding everything that does not agree with them. 3 Men are controlled by their lower emotionality, since in past incarnations they have cultivated the very interests belonging to that lower. People are vitalized by the repulsive vibrations of the lower molecular kinds, hatred in all its countless modes of expression among which is egoism. Those who have reached the stage of culture or of the mystic learn how to develop attraction to everything (the striving towards unity). In the emotional envelope there rages a conflict between the lower and the higher energies until the higher ones have won. This conflict is the cause of emotional suffering of many kinds. 4 The conflict between the energies of attraction and repulsion in the emotional envelope is long and difficult and goes on through many incarnations. Even after the individual has reached the highest emotionality (48:2), the conflict is not at all finished but goes on also at the humanist stage, since the individual in each incarnation runs through all the stages of his development until he has reattained his true level. Often the mentalist devotes himself to the development of his mental consciousness and in so doing neglects to reacquire the higher emotional faculties that are latent in his emotional subconsciousness. Since mankind is at the lower emotional stage, the vibrations that pour through mans emotional envelope are predominantly repulsive. As those vibrations penetrate also the humanists emotional envelope activating his emotionality, he must develop his higher emotional faculties not to fall victim to the vibrations of repulsion. This, our dependence on the environment and the civilization we live in, was what the gnosticians called our share in original sin.
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5.44 Repulsion The Lower Emotionality What is not love (attraction) is hatred (repulsion). Generally speaking, the life expressions of most people are instances of hatred. The worst ones include envy and malicious joy, slander, and persecution. 2 As long as the repulsive tendency seeks outlets for its hatred, life remains a struggle. Hatred violates the law of freedom and the law of unity. At lower stages men encroach each others freedom and hinder each others self-realization. 3 Voltaire called man the meanest of all animals (lanimal mchant par prfrance), and regrettably a significant portion of mankind (at lower stages) comes up to that designation. There are no bounds to evil whenever hatred is inflamed. And the religious hatred is the worst of all.
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At the lower emotional stage (the stage of hatred) there is reason for the view sometimes voiced that your so-called friends often harm you more than your enemies. The habitual, thoughtless, and irresponsible chatter is mixed with seemingly reliable remarks about every negative trait the person thinks he has noticed in his friend, and so outsiders are given a perverted picture of that individual. It is also very common that wives in similar ways speak ill of their husbands. Many a man has got his career ruined in that way. Those people are unaware of how they unmask themselves and their level with their gossip and their judgements. Anyone who takes notice of faults and failings in his friend is no true friend. Such a person has a debasing effect and so you should avoid dealings with him as far as possible. Besides, this is true of all who speak ill of people. They spread and increase hatred in the world. 5 People never forgive. They cannot even if they try. Constantly and on the slightest provocation, whatever roused hatred must appear and be heeded. Those who have not reached the stage of attraction live in repulsion whether they see it or not. Hatred exists in subconscious complexes and is actualized at the least reminder. 6 The only things spiteful individuals remember of a man are his failings and mistakes, being unaware of their own share in them, unaware of the fact that the hatred of the environment in all its expressions has a misleading effect. 7 You understand that Schopenhauer, being the expert on mankind he was, could sum up the wisdom of life in two parts. One half was to say nothing and to believe nothing. The other, neither to love nor to hate. He added that anyone who has seen this also willingly abstains from such a life. Without the esoteric knowledge such a conclusion is near at hand. 8 Typical of the lower emotionality is mass thinking, parrotry with its mental negativity and emotional receptivity. 9 At the stages of barbarism and civilization egoistic feelings dominate. By kindness and favours (gifts, etc.) you can in those individuals rouse some of the feelings that Christians think are instances of love but are only a kind of sentimentality. Those people are largely characterized by the old saw: I love those who me love and hate those who me hate. So have I done, so do I still and let other people prate. And hatred always lies in lurk. At the least provocation it is inflamed and often to a terrifying degree. And then it will not give even measure for measure but a manifold return. 10 If you want to achieve results with such people you must therefore appeal to egoism and try to refine egoism. Altruism and the other noble feelings are beyond their understanding unless individual character has an innate tendency to unity. 11 Individual character is that basic nature which the individual has acquired during eons, and it cannot change suddenly. Through enlightenment and good influence you may polish the surface and teach a pattern of social behaviour, though you do not change nature. By influencing them you may rouse psychoses and make the individuals experience attraction, which often puts people into ecstasy. By making them have such experiences you may kindle their longing after such states. But then they must work to reach higher levels by selfrealization. Many people are unable to do so, as they lack the prerequisites, the necessary experience. Longing finds energy, opportunities, and means. It is all a question of mere time. And people have difficulty in understanding this. In their impatience they want at once to have results that may take many incarnations to achieve. 12 Truly it has been said: Politeness is often the only kind of love we have an opportunity to show our fellow human beings. No doubt that is the lowest kind, that polished surface, the result of good upbringing and the mark of education. 13 In the expressions feeling pity or having compassion for other people there is a connotation of suffering with them, and this is even more apparent in the corresponding

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words of many other languages. If we suffered with other people, it would make us unable to help them. If we suffered with all who suffer, we would soon be complete nervous wrecks and end up in an asylum. This connotation of suffering with others shows that the pertaining notion is misleading and self-deceptive, as usual. Nietzsche was violently opposed to this notion. He had tried to suffer with others and saw clearly the absurdity of it, that people would end up in nursing institutions without having made the least useful contribution. Moreover, he had the intense feeling as to himself that proud characters decline with thanks other peoples pity. They prefer to endure their torments in silence. 14 It will be long yet before all the tendencies we have acquired at lower stages are definitively eradicated. That lies in the expression: He that is without sin among you, let him first cast a stone at her. That little have Christians learnt in 2000 years that, at the first opportunity, they are eager to cast the first stone. They do not even notice it, so automatic is the daily stone-casting, and then they think they are cultured and have insight into human nature. There is all too much left from the stage of barbarism also in those who think they possess self-knowledge and consider themselves advanced. Self-blindness is enormous, and most of the common notions stupidize. You arent more than human, are you? Not more than? 15 If you divided people into those of love and those of hatred (a very sensible division), then how many would you find whom you would number among the first category, since everything is hatred that is not love? Are you there yourself? A daily self-examination in this respect would be a wholesome exercise that would soon change us for the better. 16 When mankind, some time in the future, will have learnt that in our physical and lower emotional nature we have all the negative qualities existing in the animal kingdom, to a higher or lower degree in the different incarnations, then perhaps we shall finally begin to look rationally on human so-called weaknesses. It is a certain thing that those who in spiteful moralism condemn others for their faults and failings will be afflicted with those very things in a new incarnation. The knowledge of this fact may perhaps stop the senseless condemnation. You are such as the one you are condemning or will be such a one and will be condemned yourself. We all have faults, more or less in various incarnations. If we go on concentrating on them, as we have done hitherto, then we shall never be free from them. 17 Mankind is a collective of individuals on various levels, and these levels rise or sink collectively as epochs pass. They will not rise until mankind works collectively to raise them. But only then can it be a true rise of all levels. 5.45 Attraction The Higher Emotionality All life (all monads) make up a unity in respect of consciousness. Salvation lies in the understanding of this unity, an understanding that is possible for man but does not become reality until it is experienced in the essential consciousness. The attainment of that consciousness requires the energies of emotional attraction and the acquisition of the qualities of emotional attraction. Service has in esoterics been symbolized as sacrifice, since it can be very trying to overcome hatred (repulsion) by love (attraction). But since the energies of attraction, being of a higher emotional kind, are stronger than the energies of hatred in the lower emotional molecular kinds, they must overcome if they are used purposefully. If you use the energies of attraction, they will dominate more and more also in your own emotional consciousness, and they will moreover automatically receive additional contribution from the essential world (from the second triad essential atom via the unity centre of the causal envelope). This also vitalizes the essential atom, so that it automatically by its vibrations forms an essential envelope, which is embryonic to begin with but subsequently expands
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continually. Thereby it will be increasingly easy to contact the intuition of unity and its energies. 2 It is only as a disciple of the planetary hierarchy that the monad as a mental self is able to rightly use the energies of emotional attraction in order to reach, via the causal envelope, the consciousness of the essential world and understand what unity means. 3 The qualities of attraction are acquired in the higher emotionality (48:2,3). The stage of culture can be said to begin on the higher levels of 48:4 and is crowned by an incarnation as a saint (a true one, with but small resemblance to the qualifications for canonization by the Catholics), the highest level of 48:2. 4 The so-called stage of the mystic begins on the higher levels of 48:3, when attraction has grown so strong that reason (47:6,7) is no more able to wield any control. 5 It is characteristic of the stage of culture that the individual ceases to live for himself (the life of the egoist) and lives for others, for other aims than self-satisfaction, for mankind or for an ideal, for the service of evolution, for unity. It is at the stage of culture that man can contact the essential consciousness via the unity centre of his causal envelope. 6 The higher emotionality, in contact with essentiality, affords a greater understanding of other people than any mental analysis. That is a thing which also people who are ignorant of esoterics are able to ascertain; an age-old experience at the stage of the mystic, although of course without esoteric knowledge they have not been able to explain the technical connection. 7 We develop the qualities of attraction by meeting people with loving understanding, even those we find disagreeable. In so doing we influence their possibilities of attraction, counteract their attitude of hatred. It is part of the art of living that we learn to love people while not being attached to them, which we easily are if there is anything of egoism in our affection. 8 By loving people we come into contact with their soul, with their Augoeides, who is love. We help him in his striving to make the emotional consciousness receptive to the energies of attraction. By contacting our Augoeides we contact unity and the souls of other people. There is no other way. 9 Emotional attraction overcomes emotional repulsion (hatred) but cannot therefore be regarded as love in the higher sense (essential love, 46). Attraction does not afford us the ability of judgement, for it is beyond mental control. True love is always united with wisdom. Human love in its unwisdom all too often makes big mistakes. As a rule it is unable to say no, when that would be the only right thing to do, and thereby often bolsters up vice, satisfies irresponsibility, facilitates parasitism. It regards the verdicts of wisdom as hard sayings. 10 Attraction may turn into a vice just as well as repulsion. There is attraction that attaches you and attraction that liberates you, depending on your motive, what you intend and what you want to achieve. If the inspiration comes from Augoeides, then all is well. Then you are protected from self-deception. 11 Anyone who has at the stage of culture acquired the qualities of attraction loves people however they are, with their faults, failings, and vices. Those bad qualities are part of man as much as good qualities and virtues; the two kinds of qualities cannot be separated. You love the whole man, not a part of him. That is a thing people have not learnt to see. If you have the right of love (for understanding better and for being able to help better) to analyse man, then you admire his good qualities and feel sympathy for him on account of the others. Hatred, which criticizes, violates the law of unity as well as the law of freedom. 12 In our sex-fixated times, when people live in a sexually overheated state, there is a risk in all too many people to take all expressions of attraction (admiration, affection, sympathy) as instances of sexual desire. This could mislead also psychoanalysts such as Freud.

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All need loving understanding; there is a crying need for it in the world of repulsive emotions, in the world of hatred. They need it far more than the most perfect system of knowledge. All have their individual needs. It is these that we should try to satisfy, instead of what we desire to give. When you have once found the key to their hearts, they open up and you can see their need of which they perhaps are not conscious themselves. 14 Conversion is not, as theologians have misunderstood it, the acceptance of absurd dogmas, but a total change of the individuals attitude to people, his acquisition of the good qualities of attraction and overcoming of repulsion (hatred) of everything in life. Along with this also comes the realization that only love can save the world, that the service of life is the path of development, that we incarnate in order to acquire the qualities and abilities that make it possible for us to enter into the kingdom of the unity of life. There is no mysticism in this, that mysticism which loses itself in all manner of imaginative speculation on the religious illusions and philosophical fictions of the life ignorance handed down through history, that mysticism which counteracts the acquisition of common sense. 15 Everywhere and in all connections the individual goes through tests unbeknownst to himself in order that his Augoeides may be able to decide what more he can do for the consciousness development of that individual. The prerequisite of such care is of course that the individual has reached such a stage of development that there are prospects of success for such an experiment; when the individual approaches the higher emotional stage. The mystic who with all his energy is striving to reach the Mount of Transfiguration has great prospects of going through that test. 16 It is infinitely valuable for the esoterician to know where the limits are to the knowledge, understanding, and ability possible for the individual at his various stages of development. Then there is the risk, always great, that the barbarian believes he has reached the stage of culture, the emotionalist the stage of ideality, the mentalist that he is a causal self. Those are mistakes the painful experience of which very few people are spared throughout their incarnations. Then man is, once and for all, a peculiar sort. The prayer save us from evil could be replaced with save us from ourselves. 5.46 Culture How perverse our entire culture is we see perhaps best when we have learnt that the law of harmony is the basic law of the motion aspect. Disharmony implies that purposeful energies neutralize each other resulting in dissolution of matter. The foremost attribute of culture is harmony. Modern philosophy, literature, art, and music have destructive effects and also stifle attempts at true culture. Modern culture is part of the lower emotionality, and true culture is at home in the higher emotionality, is impossible without the qualities that develop through the energies of attraction with harmony, joy, happiness as external characteristics. 2 Some of the qualities that can be acquired at the higher emotional stage are enumerated below. Everyone may complete the list himself: admiration, affection, sympathy, simplicity, spontaneity, tolerance, kindness, gratitude, uprightness, sincerity, trustworthiness, courage, purposiveness, decision, staying power, trust in life, obedience to law, invulnerability, magnanimity. These enter into the twelve essential qualities, which the causal self must have acquired one hundred per cent before he can become an essential self. Some of the qualities enumerated are described in classical literature and have been considered to characterize the humanist. 3 This brings out the importance of emotionality for culture and humanism and for the right use of reason and freedom. 4 What esotericians call culture serves to develop emotional and mental subjective consciousness, conditions of the acquisition of higher subjective consciousness. Without
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emotional consciousness we cannot contact the essential world and without mental consciousness we cannot contact the causal world. Emotional attraction reaches the world of unity and the world of mental knowledge. It is attractive love and knowledge combined that make the acquisition of essential wisdom and love possible. It is these qualities that religion should make possible but that theology in fact has made it more difficult to attain by its dogmas counteracting the unification of mankind. Nothing that separates, that wars against unity, that excludes anyone can be in agreement with the knowledge of reality. 5 It should be pointed out that barbarism is compatible with technology, that civilization has largely been technological barbarism, at home at the lower emotional stage, the stage of hatred. Technology improves the conditions of human physical life but has nothing to do with culture (ennoblement). Regrettably, technology, which should have kept pace with culture, has developed ahead of it. That is why we in the 20th century have seen barbarian regimes equipped with means of mass destruction that could spell catastrophe for all mankind. 6 True culture, cultivation of the higher emotionality, is the highest attainable stage for the great majority of mankind in the current zodiacal epoch of 2500 years. That implies, in comparison with present conditions, a big stride forward towards the stage of ideality, the stage at which everybody is conscious of his responsibility, at which nobody needs to think of himself because all live for all, all are responsible for all. It is at the stage of ideality that mankind realizes what Christos meant by the kingdom of god on earth. In our new epoch (in about one thousand years), men will get a foretaste of what is meant by this, acquire at least an understanding of the laws of freedom and unity. 7 Lacking a true knowledge of the inescapable stages of development, life-ignorant idealists have thought themselves able to transform human nature through inspiring individual examples of how those are able to live who have attained a higher stage. Nature makes no leaps, however. The individual can indeed be transformed, which in that case is due to the fact that he reacquires a level that he had already attained in a previous life. In a society such as ours, millions of people live below their true level, being inhibited in their consciousness development by an unsympathetic environment and unserviceable circumstances of life. We have a long way to go before we reach understanding of the right upbringing of children and are able to judge the individual case. 5.47 The Stage of the Mystic Christianity has given people an erroneous idea of the stage of the mystic as well as the incarnation as a saint. 2 For those at the stage of the mystic, the higher emotional stage, the two chief aims are to acquire the attractive qualities and to learn to control emotionality by mentality. The mystic tries to solve the problems of existence with his mentalized emotional consciousness, which unfailingly leads him astray. 3 In all mystics, emotional imagination becomes sovereign and goes beyond the reach of common sense. As mystics can be termed Boehme, Guion, Swedenborg, Saint Martin, Emerson, Whitman, Mulford, Steiner, and all Indian raja yogis, also those possessing objective emotional consciousness. 4 It is characteristic of those at the higher emotional stage, the stage of the mystic, that they strive for union with god. Many of them believe they have reached that union, and the writings of mystics and yogis witness to that belief. The union they are certain of is with the god of their own creation in the emotional world. 5 The self is potentially a supreme cosmic self, for you cannot become what you are not potentially. That is the potentiality to be actualized in the process of manifestation. When you
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realize this you have solved the basic problem of life. We are all divine in our true essence, and our objective is to realize that essence according to the law of self-realization. 6 That is the understanding which the individual acquires at the stage of the mystic. Through his contact, via the unity centre in his causal envelope, with the essential world, the mystic becomes convinced that he is divine in essence, understands what is meant by that old saying, Only he knows himself (his true self) who is conscious of his divinity. Through esoterics you learn about the fact that you have an unlosable share in the cosmic total consciousness and that this share guarantees that you will some time become a highest cosmic self, however many eons it may take. To keep this goal alive before yourself is the best way to develop, to become a second self, to spare yourself many unnecessary incarnations and much unnecessary suffering. It is part of the paradox of life that the only way to become a second self is to forget yourself, to become absorbed in the service of life in all the ways that automatically entail consciousness development. It is part of the paradox that you acquire knowledge and understanding, qualities and abilities in order to serve better, to forget yourself for the goal, to forget yourself when working at your own development. 7 Laurencys works are not intended for those at the stage of the mystic. The mystics must have their experiences in the higher emotionality and do not need the hylozoic mental systems description of material reality. They are content with practically any world view whatever. They consort with their elevated spirits, their masters in the emotional world, and do not need the common sense of mental consciousness. 8 KR is intended for those who want to be oriented in reality. For those who seek for norms of action, the knowledge of the laws of life (the third section of PS) affords the necessary basic view. 9 The difference between the mystic and the esoterician (the emotionalist and the mentalist) is that the mystic does not need, does not even desire, clear concepts. For the mystic feeling is all. He loves the vague, diffuse, undefined. He defends himself instinctively against mental clarity, since it hinders him from losing himself in the ineffable, makes it more difficult for his imagination to expand into infinitude. In mystics you often find an aversion to everything that is said in books. Often they do not notice their obvious contradictions, for example when proclaiming that truth is one and also stating that no two individuals share the same view. The mystic finds it easier to lead a saintly life with the energies of attraction as his driving force and finds it easier to become intuitive in a superficial sense, since loving understanding is the path to the hearts of other people. 10 The esoterician demands a clearly elaborated mental system of facts and ideas to start from. It is to be regretted that most people have hitherto been content with speculative systems. Those who have the fifth department in their mental envelopes strive to acquire exact concepts and are tormented by all vagueness in the cover of which all manner of fantastry thrives. 11 It is of great help to the individual at the stage of the mystic if he already at lower stages, through a training in philosophy, has learnt to love clear concepts. Then he will not as easily fall a prey to that vague sentimentality which makes the individual, rapt in ineffable devotion, lose himself in god or the absolute and therefore makes him believe he has reached the goal of life, makes him regard mental clarity as sacrilege, loss of grace, presumption, apostasy from god, rejection, and more such expressions, which show how seemingly unfeasible it is to deny oneself that delightful piece of self-deception. 12 The writings of the mystics can be of great avail to those at the higher emotional stage but are often obstacles to those who have become mental selves, because they counteract the clarity that the mentalist strives after. It can so easily be a relapse into the much longed-for

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emotional expansion into infinitude and union with god. You will retrieve that only as an essential self when entering into unity. 13 Man as a mystic in the highest emotional regions always believes he is sovereign and omniscient, being quite unable to see his own limitation. As unfailingly he will become the helpless victim of his own delusions. The deplorable aspect of it is that with the pertaining emotional consciousness and emotional energies he will almost always idiotize a considerable portion of the people he succeeds in reaching. 14 In theosophical literature there is information to the effect that the three highest kinds of emotional matter (48:1-3) correspond to the three highest causal ones (47:1-3). That is misleading. You may very well have activated the three highest emotional kinds while not being causally conscious. That explains why the mystic is independent of mental control and in ecstasy expands his imagination into seeming infinitude with a feeling of omniscience, etc. This is not to say that vibrations from 48:3 cannot reach 47:3 and that man cannot receive inspiration from his Augoeides. With energies from 48:2 you can affect the unity centre (47:2) of the causal envelope. 15 The error of many people at the stage of emotional attraction is that they want to be saints in a hurry and think they have failed in their incarnation if they do not reach that stage. They torment and tyrannize themselves and often feel deeply unhappy. But with such desperate selftorture they counteract their own development. 16 Many people at the higher emotional stage would quickly reach higher stages if they were not idiotized by the theological dogmas prevalent or by the imaginative constructions of occultists. The need to rid himself from all that nonsense engages the individual in a Sisyphean labour that continues in life after life. The worst of it all is that we shall not be relieved of that burden until the planetary hierarchy has been called back and is able to clean up that Augean stable. No one Herakles is enough for that task. A legion is needed. 17 The mystic has a tendency to withdraw within himself in order to find peace and rest. He is content to live with his god (which he has shaped himself in the emotional world). That is the one true reality for him. In this appears the limitation of the mystic temperament. Isolation is the life of the first self; for the second self there is nothing but community, unity. 5.48 The Most Important Qualities and Abilities at the Emotional Stage At the emotional stage, the individual develops by activating emotional consciousness in his emotional envelope. By cultivating (directing your attention to) the qualities of attraction (admiration, affection, sympathy) you activate consciousness in the higher molecular kinds; by living in feelings of hatred (fear, anger, contempt) you strengthen these more and more. 2 It is in the emotional envelope that the qualities are acquired which enable the activation of the consciousness of the higher molecular kinds. As viewed from the matter aspect, development means that lower molecular kinds in the envelope are exchanged for higher ones. 3 At the present stage of mankinds development the emotional, and chiefly lower emotional, stage emotional invulnerability, unconcern for everything, emotional stability, divine indifference to whatever happens to your incarnation, forgetfulness of your own self (the first self) enter into the most valuable quality: the prerequisite of the will to unity. Anyone who wishes to become a mental self must learn to be completely independent of everything emotional. This does not in the least mean absence of love but power over emotional life. That life can and must be controlled by mental will. 4 The esoterician must acquire an absolute indifference to what people say to him or of him, what they do against him. He knows that such things belong to their level of development, and that they understand no better. (He was such himself on that level.) It is so much easier to acquire that quality when you know that your trials in life are opportunities of redress, of
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offset, of testing and hardening. Moreover, he knows that at the present stage of mankinds development everything is said about him, there is nothing more to make up. 5 By leading lives of service, self-sacrifice we most easily acquire all good qualities, and at the same time lower molecular kinds are exchanged for higher ones. It is of course important that we meditate daily on all good qualities (taken one by one) without egoistically striving to become good, which counteracts the purpose. To forget yourself and your insignificance becomes a matter of course. It is important that goodness is not turned into a source of weakness and yieldingness to the claims of others. Sentimentality blinds judgement. You have to be your own master and decide for yourself what is most rational and purposeful for you. A sterling character is determined by his own will, unaffected by other peoples appreciation, conceptions, and views. The mere will to serve is not enough. You must also be able to serve in such a manner that the help you give is efficient. Otherwise you may do more harm than good. Mere will is not enough. You must also know of how to do it: with insight, judgement, and intelligent understanding. By using your reason it develops eventually into common sense. 6 The risky thing about all such instructions is that they are not intended for all but only for those who have attained a certain level of development where the instruction belongs psychologically. You do not preach love to the barbarian. You do so to those who have a prospect of reaching the higher emotionality. Just as in all schools you must adapt your teaching to the capacity of perception there is in the audience. Only the most simple teaching, that which is common to all, is intended for all. All other teaching is individual, and is adapted to the individual level. The teacher exists in order to help the individual. 7 The three most important abilities at the emotional stage are the will to unity, creative imagination, and the power of visualization. They facilitate contact with the centres of the causal envelope. 8 The best, simplest, surest way to reach higher levels is to acquire good qualities. When these qualities each and every one have been acquired fifty per cent, there is a rapid progress towards the stage of the saint. 9 We are able to help people by giving them knowledge, courage to live, strength to endure, by our thoughts. The higher kind of consciousness that ideas are part of, the greater is their effect, since a higher kind of matter entails a greater energy; the greater is also their power to transform. 5.49 The Mastering of Emotionality Men are ruled by their emotional being, until they have become the masters of their emotional states of consciousness. It is a powerful being they have created for themselves in previous incarnations. This being is activated by the subconscious and by external vibrations coming from the emotional world (unconscious telepathy), particularly noticeable in psychoses of all kinds. Only when man realizes that he is not his emotions can he begin to liberate himself from the power of his emotional being. As long as he identifies himself with his emotions, he is their slave. Man has created for himself those physical, emotional, and mental tyrants. They are his own work in the past. 2 Something quite different is obtained when the second self forms his envelopes. They, too, are products of the self, but absolutely perfect tools of the self and contain nothing else than what the self has determined. Nothing can penetrate into them from without. Everything is regulated in accordance with the laws of life. 3 Spinozas thesis, that an affect can be overcome only through another affect, is valid at the emotional stage, before the individual has acquired the mental will of mental consciousness. After that it depends on the individual whether he will allow the affect to rule or will refuse to
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consider it or even sweep it out of the emotional envelope, so that afterwards it is as though it never existed. 4 In order to make himself independent of his conditions and circumstances in physical life, man must liberate himself from the blinding and fascinating power of emotional illusoriness as well as from his fear of the unknown and of the future. This is possible only through mentality, which at the emotional stage is ineffective. 5 To be aware of ones imperfections, ones faults and failings, is the condition of liberating oneself from them. The fact that the self may feel offended by the lovelessness of others shows that the individual is dependent on his emotions. 6 You are not liberated from emotional consciousness and its energies at once but only during a long series of incarnations, what is popularly called ennoblement, with regrettably frequent relapses into the lower. Even those who have reached a relatively high emotional consciousness may be sentenced by bad reaping to inability to control the lower energies. Generally, the bad reaping is the result of loveless verdicts on straying brothers. Those who judge will in their turn be judged, if not in the same life then in a subsequent one. Crimes against unity always entail downfall. 7 Fortunately, about half of mankind should have put most of this primitivity behind it and be on the verge of the higher emotionality. There still remains much, however, even though the process has been speeded up through the mental activation by science in the last one hundred years. The process is concluded only when the emotional envelope consists of nothing but emotional atoms, the individual has become a 45-self, and the envelope is wholly directed by the essential energies via the centre of unity in the causal envelope. Only then the individual will know what is meant by true love. 8 This exchange of the first selfs emotional attraction for the second selfs essential unity was what the gnosticians called the vicarious atonement, which the theologians have misunderstood so thoroughly and thereby caused so much unnecessary suffering. 9 The liberation from the emotional consciousness entails, in its initial phase, often for the sensitive a need to avoid contact, as far as possible, with everything belonging to the night side of existence, things of which modern literature indulges in veritable orgies depicting whatever is worst in people. Strindberg was a forerunner with such descriptions of pariahs and the aspect of human hatred. As they attain the stage of the mystic most people will develop an ability to feel sympathy also for individuals showing such expressions of life at the stage of barbarism. 10 Glad and happy man shall be. Otherwise there is something wrong with him, a wrong that has to be removed. We have no reason to be otherwise when we know our destination, that gladness and happiness carry us most quickly forward, that they are of enormous importance for our environment and give us the best possible reaping. It is all a matter of emotion and, for those who have acquired will, a matter of will. Emotionality shall not control us. We can be glad and happy if we want to. Else we are slaves under our emotional being. Our mental being is happy (the mental world is our heavenly kingdom), so that anyone who is not happy thereby demonstrates his dependence on emotionality. 11 Mankind lives in the physical and emotional worlds. Its thoughts are mentalized emotional forms. It is high time we learnt to live in the mental world as well. Anyone who lives in the mental world is glad and happy. Depression, dejection, etc., are the results when the self sinks down into emotionality. 12 The planetary hierarchy considers that (if development goes on as the hierarchy hopes) the significance of the emotional envelope will gradually decrease. Mankinds attention will instead be directed towards physical and mental life. Physical life involves so many unsolved problems, and they will increasingly attract attention after mankind has decided to make the

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physical world a paradise for its future incarnations. The contribution of mentality to this will increase in importance. The knowledge of the meaning of life will also entail a general striving among people to become mental selves. Upon realizing that consciousness development is a complicated and time-consuming process and that you cannot skip mental consciousness in order to reach the causal and essential consciousness all of a sudden, theosophical and other occult sects will sober up and direct their energies towards nearer and more realistic goals. People will no more wish to live in an illusory world of imagination. And thereby also the emotional world will be depopulated and liberated from the imaginative constructions that charm and deceive. The emotional envelope will become devoid of its content, and people will move from the physical world to the mental and back without interludes in the emotional world. 5.50 The Mentalization of Emotional Consciousness The individuals of the third as well as the fourth natural kingdom have their monad consciousness centred in the emotional atom of the triad. Both groups are at the emotional stage. Moreover, man has an animal body. These two facts clarify mans proximity to the animal kingdom in physical and emotional respect. There are also important differences, however. Man has been able to activate consciousness in the mental atoms of emotional matter, to activate consciousness in the lowest molecular kind of his mental envelope, to weave together the emotional and mental envelopes, so that henceforth he will be able to activate higher kinds of consciousness. 2 So much about mankind at the stages of barbarism and civilization. The individuals who have been transferred to our planet and who thus causalized earlier, generally have managed to reach the stages of culture and humanity. This explains the existence of that lite the individuals of which have been able to centre their monads in the mental molecule of the triad and to acquire perspective consciousness. 3 That lite can be divided into two categories: those who have been initiated into esoteric knowledge orders and have been informed of the true knowledge and those who without that knowledge have constructed fictionalism in theology and philosophy. The scientific fiction systems are of later date. On account of the intolerance and persecution of dissenters by those in power, the initiates have been forced to keep their knowledge to themselves. The contribution they have been able to make has consisted in cautiously proclaiming humanizing ideals. 4 It is to be hoped that the esoteric lite, who regrettably have largely ended up in disorienting occult sects, will be able to retrieve the correct system and become that band of guides of mankind they were intended to be. 5 During the fully 20 million years mankinds consciousness development has lasted, energies from the planetary hierarchy have eventually been able to vitalize the mental atoms in the emotional molecular kinds of the emotional world and thereby also the mental atoms there are in mans emotional envelope. Emotionality has been gradually mentalized, and the clans that have been transferred to our planet in several turns (laggards on other planets, although ahead of mankind in their consciousness development) have contributed to this mentalization.
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5.51 The Incarnation of the Saint The incarnation of the saint bears small resemblance to the notions that theologians have taught their followers. The saint has learnt to see that the meaning of life is consciousness development, that emotional and, quite particularly, mental consciousness are of greater importance than physical things, that physical life has its great significance for the acquisition
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of qualities and abilities by serving life, mankind, development, and unity, but as to the rest just has a disorienting and alluring effect. 2 Anyone who has passed through the incarnation of the saint thereby has put the emotional stage behind him. This does not mean that, in a new incarnation, he is unable to relapse into emotionality. On the contrary, he must in life after life pass through the same stages, and then it will depend on many factors how and when he attains his true level. After he has reattained his level, however, he can at need and whenever he so chooses control his emotional consciousness, is aware of his unity with all people without exception and has definitively overcome any tendency to contempt. 3 The saint has mastered the energies of the emotional world. This implies a complete mastery of all phenomena of the emotional consciousness, a complete unconcern for other peoples behaviour, criticism, and rejection. The saint is able to impersonally analyse his own past mistakes and stupidities as being typical of a certain stage of development, the reaction of individual character under given circumstances. 4 The saint is independent of his emotional states, is free from any dependence on people, does not let himself be exploited, is self-determined. His attitude is one of sympathy and service, without any emotional motive. Such a person is simple, direct, invulnerable, and purposive. 5 The content of noble qualities is due to the efficiency of the will to unity, the ability to resist evil even if it causes some trouble, not to compromise with what you know to be right. You help nobody by yielding to unwarranted claims, by bolstering up vice. Outsiders often regard the saint as a hard individual because he is free from any kind of sentimentality, something that most people do not know what it is. (As always they think they understand merely because they have learnt to use the word.) It is a matter of enlarging the concept of qualities. Thus for example gratitude is gratitude for everything, for everything that life grants you, for the affection and understanding of others, etc. 6 There are many kinds of saints. The lowest kind of saints is made up of those who have reached the highest level of emotional attraction. Also causal selves are saints, however, since they cannot acquire a higher kind of consciousness without the aid of emotional imagination and the dynamics of emotional energies. In new incarnations they must resuscitate their latent emotional consciousness in order to have access to the resources of activation there are in emotional attraction. When they have become second selves, essential selves, they are one with all, and so the concept of saint has no longer any meaning in their case. 7 To have attained the level of the saint does not necessarily imply that you have acquired all the noble emotional qualities one hundred per cent. The most important one is sufficient: attraction to living beings (human beings first of all), which in itself entails a high-grade acquisition of everything noble. There are several levels of sainthood to go through before you have become a 46-self. 8 We can never decide when a man has reached the level of the saint. The only criterion we can go by is that the individual is not in any respect affected by emotional energies but can certainly use them when there is a need for them. 5.52 The Most Rapid Development at the Emotional Stage Consciousness development goes side by side with the acquisition of good qualities and during thousands of incarnations right from the stage of barbarism. When man takes his destiny into his own hands, starts working methodically and systematically to increase the percentage of his qualities, his incarnation gains importance, with a full life as a result. In so doing he automatically acquires consciousness in ever higher emotional molecular kinds, until he has reached his next goal, improperly called the stage of the saint. It is not easy to work for
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ennoblement, least of all in the cyclically recurrent periods of decline, such as the present one, when everything appears to counteract such strivings. Precisely in such times, however, where opposition is the strongest, we can learn the most and make the greatest progress. 2 He develops most rapidly who forgets his own development, forgets himself in service, leaves his development to his unconscious in the assurance that anyone who has taken his stand under the law of unity will automatically enter into unity. By our mental analyses we disturb the process of consciousness in our causal and essential superconscious. 3 By our concentrating our consciousness on the tasks connected with service, we perform them as well as we can and we learn to serve ever better. The central task is to bring everybody into unity, everybody as far as he is able to perceive unity on his level; at any event to counteract repulsion, hatred. We can do so little, we can learn so little from our historical past (which has mostly been of the lowest emotionality), psychology can help us so little (it still is in its infancy). Everybody who lives in order to serve is a pioneer, a discoverer of unexplored regions in the consciousness of our envelopes and in the consciousness aspect of the corresponding worlds. The regions of hatred we know from the novels and plays of literature. There the brilliant writers are in their element, analysing primitive consciousness on the 400 barbarian levels and so hindering us from directing our attention to something different. 4 However, anyone who wants to be a helper in the enormous spiritual agony of mankind lives in the regions of attraction and seeks to show men the path to a life without friction through right human relations, the path to the worlds of mental and causal ideas (causal because they show us the causes of the effects we witness.) 5 He will develop in the most rapid way who in relation to his fellow human beings cultivates loving understanding systematically and this for everyone whom he in any way contacts or hears about. Everything that is not love is hatred, and hatred is an absolute hindrance to the attainment of the fifth natural kingdom. During our development at lower stages we have acquired countless qualities of repulsion. They must be replaced with those of attraction. This does not mean that you are blind to the shortcomings of other people but that you understand them and help, at least with good thoughts. 6 The most simple way of working for your development is to meditate on a certain good quality for a short while every day and to go on doing that regularly until you notice that your work yields results: the quality becomes easier to realize. In that manner you may take the one quality after the other of those that seem most necessary to you. The important thing is that this is done every day. Otherwise the impressions easily volatilize that need to be strengthened day by day if you want to arrive at results. Sporadic efforts lead you nowhere and will soon appear meaningless. 7 You may also proceed so as to formulate the quality everyday in a short motto, which you repeat to yourself whenever an opportunity presents itself or you want to dispel unwelcome thoughts. This facilitates consciousness control and counteracts distraction, that state in which meaningless thoughts succeed one another by automatic association in an endless series. The lesser the content of the quality, the longer it takes before the quality manifests itself spontaneously. 8 If you do not want to work for your development, then you must follow along at the general jog-trot during thousands of otherwise unnecessary incarnations. 9 When a man has reached the higher emotional stage (the stage of the mystic) and knows, through esoteric knowledge nowadays available, that it is up to him when he will reach perfection as a man (become a causal self with all the imperfections of a causal self), then he will also learn how to rightly use time (after fulfilling all his social duties of various kinds)

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and what he should direct his attention to. This eventually leads to his elimination of everything that is unessential to his development. 10 It should be pointed out that the esoterician makes no difference between profane and sacred professions. All are necessary and because of that equally sacred (if that term should be used at all); all are parts of the necessary experience of life and service of the community. The fulfilment of duty (the acquisition of a necessary quality), wherever you stand, is the essential work. By acquiring good qualities you automatically acquire a higher kind of consciousness. 11 All activity can be called spiritual in so far as it is based on high idealism, the aim to provide the highest good for the greatest number, and self-denying constant effort. Such a first self is an image, even though a faint one, of the causal self, whose being is knowledge, unity, will to sacrifice. The opposite type is the one controlled by desire for power, desire for glory, craze for possessions, pride, and who lacks the will to unity.

Endnotes by the translator into English 5.6.4 I have not been able to establish who is the author of this quotation. 5.12.6 The time is out of joint; O cursed spite, that ever I was born to set it right! Shakespeare, Hamlet, i.v.188 5.44.14 He that is without sin among you, let him first cast a stone at her. The Bible, Gospel according to John, 8:7.

The above text constitutes the essay The Emotional Being of the First Self by Henry T. Laurency. The essay is part of the book The Way of Man by Henry T. Laurency. Copyright 1999 by the Henry T. Laurency Publishing Foundation.

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6 THE MENTAL BEING OF THE FIRST SELF


6.1 General about Mental Consciousness During incarnation man is a mental being, since he has a mental envelope. 2 The content of the mental envelope is made up of mental matter belonging to four mental molecular kinds. Each mental molecular kind has its own kind of mental consciousness, its own kind of apprehension, its own kind of ideas. The corresponding is true of all higher molecular kinds. 3 The four kinds of mental consciousness are:
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inference thinking from ground to consequence (47:7) principle thinking (47:6) perspective thinking (47:5) system thinking (47:4) There are strong reasons for assuming a correspondence between 47:7, the seventh department, and physical consciousness; between 47:6, the sixth department, and emotional consciousness; between 47:5, the fifth department, and mental consciousness; between 47:4, the fourth department, and essential consciousness. A thorough investigation of this idea might prove profitable. (An idea from the author, for once.) 5 The consciousness content of the mental envelope can be divided into four kinds according to origins: conceptions from physical experience conceptions from emotional experience pure mental concepts concretized causal ideas Physical conceptions include: physical facts, hypotheses, theories, sundry idiologies, everything that mental consciousness has managed to work up of the experiences of the physical envelope. 7 However, much of this has entered into emotional consciousness: mental atoms involved into emotional molecules. 8 Pure mentality does not comprise much in physical world man: philosophical, mathematical concepts, etc. 9 Reactions of all kinds originate from either physical or emotional consciousness and from the participation of mentality in those two. Pure mentality is free from reaction. Matter-of-fact mental analysis, so rarely met with, entails no reaction; makes it possible to analyse without valuing or judging. 10 You may say that at the present stage of mankinds development, mental consciousness (except ascertained physical facts) contains on the whole nothing but fictions (conceptions without counterparts in reality; the false notions life ignorance has formed about everything it has not been able to ascertain objectively; subjective speculations, hypotheses, theories, assumptions, beliefs, dogmas, etc. of all kinds). 11 We are able to think at all because there are mental energies in the mental world, which in every moment is pervaded by mental atoms (the cosmic motion). We are able to perceive things in the lower worlds because mental atoms exist in all lower (emotional and physical)
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molecular kinds: intelligence in matter. Without a knowledge of the composition of matter you cannot explain that phenomenon. 12 Like everything else, ideas in the mental world have a subjective aspect (consciousness) and an objective aspect (matter). Ideas consist of mental atoms or mental molecules. The ideas belonging to a certain subject-matter constitute a mental material form in the mental world, a form that is kept alive due to the energy aspect of ideas and also through the constant supply from the thinkers who are occupied with the same problem. In that process there is a constant exchange of mental molecules between the thinkers brain cells (containing mental molecules) and the mental form; this is of course said of those who think in accord with reality (have right ideas). 13 The mental being (so-called mental elemental) which mans thought engenders in the mental world is an exact replica of mans conception. It has the same form. It is as intelligent. It is as dynamic. 14 All problems have their counterparts in the mental world: thought forms, forms that are objectively accessible to those who have mental objective consciousness. This is a problem for those who must find the solution of problems pursuing the ordinary subjective path (using mental analysis and, possibly, synthesis). 15 Objective consciousness ascertains that all mental consciousness expressions are geometrical forms in mental matter. They can be read as ordinary writing. Those geometrical forms are used as symbols in esoterics. 16 Nobody is able to think anything that does not already exist in the mental world, since even the most erroneous constructions contain mental molecules. Errors arise when molecules do not occur in the right combinations. In that case there is no spontaneous mutual exchange but the material forms in the mental envelope of the person thinking wrong are more or less crystallized replicas of the corresponding mental form in the mental world. Most forms in the mental world are wrongly constructed. 17 As regards the thought process, the esoterician distinguishes between the monad in the triad, the consciousness of the mental envelope, and the processes conveying energy to the brain. It is the monad that works in the mental atoms of the brain cells. Processes occurring from 47:3 to 47:5 are reflected in the higher regions of the brain; those occurring from 47:6 to 48:3, in the lower regions. The lower vibrations in the emotional world are assimilated by the solar plexus centre. 18 There is a great difference between the brains capacity for mental thinking and the consciousness activity of the mental envelope. Because the mental envelope has its own consciousness, which the human brain does not even suspect. This independent consciousness can assimilate ideas that were formerly considered to belong to the subconscious, since the real fact of the matter could not be explained. 19 It can take years before an idea assimilated by the mental envelope consciousness becomes conscious in the brain, the mental molecule has worked its way down into the brain cells. The consciousness content of the mental envelope can thus be much greater than that of the brain and, above all, more correct, since the mental molecule, on its way to the brain, passes through emotional consciousness and then is affected by it. Both kinds of mental consciousness necessarily use fictions (conceptions without correspondences in reality), unless the content is made up of facts of material reality in the worlds of man. Subjectivity without material correspondence is in itself deceptive in the emotional as well as in the mental world. 20 The clearer and sharper a thinker the individual is, the greater is the mental power (effect) not just of vibrations and the chiselled-out mental forms in mental matter but also of the effects in the subconscious and in the brain cells in their tendency to automation. According to

esoterics, the power of thought is the strongest factor in the matter of good or bad sowing and reaping. Ignorance thinks that your thoughts are your own, that it is without consequence what you think, that thoughts have no effect, that man is not responsible for what he thinks. That is one of the biggest mistakes of ignorance. Many people afterwards wonder how they could say or do a thing like that, and they find it absolutely incomprehensible. It is not. Anyone who in his so-called imagination is playing with the thought of doing something wrong incurs great risks, at least as great as children when playing with fire. 6.2 The Mental Development of Mankind The self (the monad in the triad in the triad envelope) incarnates in order to be roused to consciousness, since it cannot be conscious in its causal envelope and the old envelopes of incarnation have dissolved. The latent consciousness in the triad units is brought to life through opportunities of activity in the envelopes. 2 At the stage of barbarism, the self cannot be conscious even in its mental envelope but only in its organism, etheric envelope, and emotional envelope. At this stage, the selfs mental consciousness is found in the mental molecules that have been involved into emotional molecules through the selfs effort to comprehend the things of physical life. At the stage of barbarism and on the lower civilizational levels, the ability of inference from ground to consequence is acquired. 3 You should be clear about the fact that mental consciousness in the lowest molecular kind (47:7) displays ten successively higher powers of inference. It will be long before logicians have ascertained these different kinds. They are able to distinguish broadly between inference thinking (47:7) and principle thinking (scientific thinking, 47:6), but little more. 4 On the higher levels of the stage of civilization, principle thinking is activated. 5 Principle thinking includes the usual philosophical thinking in systems with analysis of concepts and definitions of concepts. A great importance is attached to the formal agreement of verbal expressions. This kind of thinking regards mutually contradictory propositions as logically impermissible and as refuting each others conceptual content. 6 Perspective thinking rises above this principle-bound way of looking at things. It often unites contradictions based on principles into a higher synthesis. It readily expresses itself in paradoxes (which does not mean that the play with paradoxes, much in vogue, affords perspectives). It is only after acquiring this capacity that man can be called a mental self. 7 System thinking means the ability to think with whole systems and no longer with separate concepts. This kind of thinking can be said to involve concretion of causal intuition. The causal intuition needs neither concepts nor systems, since it perceives parts as a unity and each part as put into its correct context. 8 Man is a mental being until he has become a mental self, centred his monad in the first triad mental molecule. As a mental self he has reached the mental stage (the stage of humanity) and possesses mental sovereignty. In a new incarnation it may take many years before the man has reattained that stage. But it is latent in him. 9 The more primitive the individual, the more difficulty has he in forming those general concepts which are the conditions of comprehension. Gradually, as he parrots what others have said and gets more satisfactory explanations, he starts to develop inference thinking. Most people in civilized countries have all that preparatory work done already in thousands of previous incarnations, so that the whole procedure goes on automatically during the first years of life. The higher level the individual has once attained, the more easily does he remember anew the things he knew once, and the more quickly is his understanding roused, provided his brain cells function normally and he has opportunities of remembrance. As a rule, the
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individual is reborn with brain cells that correspond to the capacity he once acquired (his ability to absorb similar emotional and mental molecules). 10 General development (mankinds increasing understanding) includes the mentalization of increasingly more emotional molecules in the emotional world, which greatly facilitates the acquisition of understanding. 11 Human consciousness development essentially consists in the acquisition and elaboration of new ideas. The power of the collective (incompetence, repugnance, resistance) has to an incredible extent obstructed this necessary rethinking. The power of tradition in an order established upon a revolution has always made up a hindrance to the further evolution, like the notion that all essential ideas of culture already exist in religious writings and in Greek and Latin literature. 12 Mans need of something firm, at the emotional stage for his feeling, at the mental stage for his thought, has entailed that he must content himself with such things as evolution has proved untenable. Those who are already clinging to something that they cannot bear to lose have always proved unwilling to examine the tenability of the new ideas appearing. As easily (logically speaking) individuals acquire world views and life views, as unwillingly they later examine the reality content of new such views. New ideas are not appreciated by those who are happy with their system of ideas. Therefore new generations are needed who are able to examine the reality content of new ideas without prejudice. At the stage of development (the lower emotional and the lower mental) where the majority of mankind is, the activation of the higher emotionality is certainly by far the most important. However, mentality need not therefore be neglected. Men should be able to learn how to think, reflect on their own, not merely parroting others. In our time people have started to think in increasing numbers, even though the large majority still parrot whenever the inferences to be drawn are above the lowest level. 13 By developing mental consciousness they make themselves independent of emotionality, which otherwise drives them to run like flocks of sheep hither and thither after every new prophet who knows how to play on their emotional strings, how to make them lose in psychoses the little reason they have got. 14 After having been reserved for the esoteric mentalist, esoteric views become common property. This entails a considerable increase of mental capacity. The boundaries of the various stages of development shift. The relative distances between individuals at the various stages of development do not change therefore, however it may appear to those on lower levels. 15 Before people have acquired esoteric knowledge, practically everybody becomes idiotized ever since childhood by the ruling idiologies (fictional systems), and old esotericians only at 35 years have acquired sufficient power of reflection to rethink and to eliminate all the madness there is in the views of public opinion, a work that takes them years to do. In that process they become different and are generally thought to be fools. 16 At 40 years most people seem to have reached the highest level attainable in this incarnation. This is particularly the case with those who take no interest in problems of life in quite general terms. 6.3 The Limitation of Mental Consciousness Those esoteric reality ideas, which through their more or less exact definition have been turned into concepts, are dependent on those general concepts, which are valid for some time in philosophical and scientific terminology. The absence of logical training has in all ages entailed a nave literalism, which believes it has a criterion of reality in the mere exactness of formulation. The views of reality change constantly as the knowledge of reality increases. To
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mental consciousness (the highest kind man has), superhuman and cosmic realities can be presented only as mental concepts that cannot explain a higher kind of reality. Consequently, those concepts cannot afford more than a vision. That vision nevertheless is necessary is quite another matter. Where there is no vision, the people perish is an esoteric axiom. 2 The designation soul, as it occurs in esoteric literature, is a very vague term. It may signify: the monad in the first triad in the triad envelope; the monad at the emotional stage in momentary, spontaneous contact with mental, causal, or essential consciousness, with Augoeides; or even Augoeides himself. It may signify the monad as a mental self in communication with the higher kinds of consciousness mentioned or, in extremely rare cases, also with the second triad consciousness. This should be clear to you theoretically. However, as a disciple you are recommended to disregard all such distinctions, not to differentiate those various kinds of consciousness, but only see to the highest possible in the common superconsciousness, being unconcerned about which kind. The mental distinction may have an inhibitory effect on the very expansion of consciousness. In this connection it might be said that the phrase of mystics, union with god, is psychologically the most efficient, for everything superconscious is transcendent and therefore god. 3 In the experience of consciousness you reach highest by bringing to life the highest, free from all concepts. Anyone who has achieved a contact with his Augoeides knows what it all is about and needs no further explanation. 6.4 Mental Consciousness is no Source of Knowledge It is with emancipated mental consciousness that the individual shapes his mental system, the basis of his further orientation in reality. Mentality is an excellent instrument for research. But it is no source of knowledge. Without facts of reality mental consciousness produces nothing but fictions. Disregarding physical facts its so-called facts are only imaginative constructions. 2 Mental consciousness is absolutely insufficient as a criterion of reality or to establish such a criterion. All reality ideas are causal ideas. Everything else is fictions. Those causal ideas cannot be discovered or deduced by mental consciousness. The ideas produced by speculation are erroneous. We are seldom able to produce new ideas from the hylozoic system (in its present skeleton form). It can be firmly asserted, however, that the ideas that conflict with that system are erroneous. 3 The mental faculties are largely various abilities to combine and work up the reality ideas that can be received only from the casual world. Mental ideas are in most cases new combinations of original causal ideas. 4 Just as mankind is seduced by its higher emotional faculties, so it is led astray by its neverending mania for speculation. Underlying the esoteric art of being silent was the insight that neither emotionality nor mentality affords us knowledge of reality. They are necessary faculties for us to develop, but once developed they serve only as instruments of various kinds. As for the rest, their duty is to be silent. 5 True knowledge of reality cannot be self-acquired by the first self. Higher selves are needed for that. That is a thing which cannot be too strongly emphasized. We can receive knowledge only from the planetary hierarchy. The self-sufficiency of the mental self has always barred the way to the causal world, the world of ideas.
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6.5 Facts Most people quite simply cannot decide whether so-called facts within the many areas of life are true facts. Most of them are misconceptions or brainwaves. You are wise in
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distinguishing between alleged facts and the few facts finally proved by research. Only the latter deserve the name of facts. 2 Isolated data should not be regarded as facts. They gain probability only when put into a system. Also systems often prove to be misconstructions, however, and the history of science abounds in examples of that. Only anyone who has learnt not to accept anything without the necessary ground escapes the mistake people make daily and hourly as they believe at once that they are able to explain every fact they hear about. 3 Facts ascertained methodically and systematically gain a rising degree of probability according as they are supported by experience gained by experiments. 4 You cannot be too cautious about so-called esoteric facts. This caution will prove increasingly necessary as esoterics becomes common property. The field is already teeming with misleading data. The only reliable data are those we receive from the planetary hierarchy through causal and higher selves. 5 About ninety nine per cent of all vagaries that are now thoughtlessly launched as facts would be eliminated if people learnt not to accept anything without the necessary grounds, if they learnt to ask themselves before every assumption: What facts do I have for this? That good habit would afford the individual a reliability and solidity that most people lack. A mantra to be repeated at least once a day is: Let reality decide my every thought and truth rule in my life. Life would then become different. 6.6 Clarity of Concepts The Westerner has a need for exact concepts, an exactly elaborated mental system. He cannot use symbols. Admitted that absolutely speaking also our concepts are symbols. But concepts are based on mankinds exploration of reality up to now and on the facts that men have been able to ascertain and thus have been able to understand. Symbols are the language of the intuition and are not intended for the first self for whom the intuition is inaccessible. It is only when contacting the second self consciousness that intuition can be obtained and developed. 2 You understand that philosophers and scientists, who require clear, exact concepts, cannot be content with the largely diffuse concepts of mystics and occultists. They demand a formulated world view as a basis of their life view in accord with reality so that they know that it concerns realities. The history of philosophy is the example of seekers who were never able to accept what other philosophers thought because they found their concepts unsatisfactory. They will seek further without cease until they have found the absolute, that is, the correctly formulated mental knowledge system, the one that proves tenable in all respects. Many people have become philosophers since they had an instinctive feeling that there was such a system and have become skeptics or given up their seeking when they have not been able to regain contact with that system.
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6.7 The Power of Judgement According as the amount of facts has increased (enlightenment has risen), literacy has been spread, the freedom of individual thought (tolerance) has been enlarged, also mental consciousness has developed. From this it does not follow, however, as people believe, that the ability to rightly judge things has increased. For this requires also experience from life, and that is seldom acquired before 50 years of age. Our time has proved that juvenile academic opinion (and this in all countries without exception) can be and generally is totally injudicious in most issues of life view. 2 Many people confuse intelligence with the power of judgement. But they are two quite different faculties. Judgement requires a knowledge of facts and experience (a working-up of
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facts done previously). Speculation has seemed more convincing than humble uncertainty that has refused to assume anything without sufficient grounds, which have been lacking in 99 cases out of 100. The hyperintelligent man finds it all too easy to accept his vagaries with his sense of superiority and his self-confidence. When esoteric history will some time be publicized, we shall see how easily people have fallen victims to their illusions and fictions, assumptions without sufficient ground. They have not even been able to decide whether the ground was sufficient. 3 Injudiciousness is the result when people make statements about things they have not studied thoroughly, typical of so-called public opinion, which is mistaken more than 95 per cent. What public opinion announces is what people believe they know. That belief is based on misunderstanding, rumours (often fabricated) of all descriptions, inclination to believe anything evil said, which is due to the vibrations of hatred in the three lower regions of the emotional world. It is only as a causal self you are able to ascertain the truth. 4 Nobody is able to judge whatever is above the level of his power of judgement. That is a fact most people cannot understand. The proof of this is mans innate self-reliance and the truth of the esoteric saying, everybody is the master of his wisdom. Everyone is wise in his own eyes until he has made the Sokratean realization. You may accept that fact in theory like everything else you accept in order not to make a fool of yourself, but in practice you act the opposite way. Then there are, of course, those who suffer from the complex of inferiority and who have lost their trust in self completely. 5 Most people hold opinions on practically everything. A thinking man analyses the justification for these opinions, and he is always enriched with new views on the problems. Then he will find it easier to take his own stand when circumstances force him to do so. The gratuitous adoption of always unmatured opinions is part of infantile psychology. Education seems to mean that you have been crammed with all manner of guesswork so that you are able to make statements at once on everything you have not examined and practically know nothing about, that you are always ready to judge things and people. People have no idea of what a mental chaos they actually live in, however well-arranged they think their life is. Their world view and life view (if they have any) are composed of freaks and facts in a nice medley. 6 Those who rely on authorities, who ask, Who said that?, may certainly do so. But it would do them no harm if they thought over from whom they heard it. For that is not the same thing. You seldom recognize your own statements when you hear others quoting them. 7 It is a common feature of university graduates and intellectuals that they overrate their power of judgement, cannot see their own limitation. Those with a higher education do not seem to have realized yet that learning is not the same as wisdom, that learning does not imply a greater power of judgement but only a better orientation in one or several subject fields. The academic pride of learning and conceit would appear merely comical to esotericians if it did not occasion a great deal of harm. Experience shows that self-taught people generally have a better orientation as well as a greater power of judgement. An eminent academic is competent because he has reached higher levels and has acquired knowledge and understanding in thousands of incarnations, not because he is an academic. The academic injudiciousness is massive. 8 As facts about the departments become exoteric, as the fact that each human envelope belongs to some department, we may expect that occultists will know the envelope departments of any individual. Therefore, it should be stated that only the planetary hierarchy can determine such things. The phenomenon that occultists believe they are in contact with the planetary hierarchy and learn from it everything they wish to know is an inevitable consequence of the publicizing of esoterics. Fools are all-knowing. You must be a Sokrates to see your own life ignorance and the fictitiousness of speculation. Esoterics often has a

disorienting effect also on beginners in esoteric study, a fact that can be ascertained in the esoteric societies, among others. It is a good rule to take a skeptical attitude to all uncalled-for teachers of wisdom and all cocksure judges. Esoterics gives us the knowledge of the supermen but does not afford us the ability to handle it like ordinary human knowledge. The philosophical metaphysics shows us what will happen if we do not heed this warning. 9 The esoterician is taught that every individual (monad) is a unique being, a unique entity in all respects. That is the basis of the law of freedom. What we have in common with everybody, our share in the three aspects of reality, is collective but is practically in all respects individualized through the monads unique individual character and experiences in the processes of manifestation, which include life in the physical world. The law of analogy is a cosmic law as is the law of self. The law of analogy applies to the matter aspect, the law of self to the consciousness aspect. When judging things you must take both into consideration. That is above the power of the first self, but the knowledge of these two basic factors is nevertheless necessary for a fairly possible analysis and synthesis. 10 Conception goes from generals to particulars, though mechanical thinking stops at generals, lacking the ability to individualize and, moreover, the necessary facts. 6.8 Common Sense Common sense and genius are terms that are often used in everyday speech. The esoterician means by common sense the higher mental faculties (47:4,5) and by genius, subjective causal consciousness (47:2,3). 2 As for the technical skills existing at lower stages, talent is anyone who has cultivated some particular faculty during at least three incarnations, and genius the corresponding during at least seven lives. There are also allround geniuses, who have acquired several such faculties. As a rule, genius requires an etheric envelope that enables the reception of the necessary vibrations. Otherwise there may be understanding but no ability to express the latent powers. 3 There are many kinds of common sense, as many as there are kinds of material reality and the corresponding kinds of consciousness. Moreover, within each kind of reality, common sense is found in different degrees, which are due to the extent of knowledge and understanding acquired. Generally, common sense implies that you do not believe anything or believe you know anything but accepts only what is your own experience, such things as you comprehend and understand yourself. 4 Buddha forbade his disciples to believe anything they did not comprehend. The same dissuasion also lies in the fundamental axiom of esoterics. That must be the only basis to build upon. If you do not comprehend, do not understand, you must wait until you have had the experiences that enable you to understand. It is better to be a skeptic than a believer and dogmatic. If that principle had been applied, the history of mankind would have looked different. We would have been spared credulity with its countless idiologies and all that sectarianism, which has poisoned human life. 5 Hypotheses and theories are the attempts of life ignorance to explain phenomena originating from the unexplored. They remain subjective and most often also individual assumptions with attempts at fitting ascertained facts into some context. 6 Most scientific disciplines largely consist of hypotheses and theories. The deplorable feature of this is that scientists and scholars constantly forget that their ephemeral dogmas are little but fictions (conceptions without correspondence in reality). Instead, they take their theories to be realities. They have nothing else to go by, they say. The concepts of esoterics are not just unknown to them but also inconceivable, since they have not received the basic training required for comprehension. Such a training is absolutely necessary for all who have
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not been initiates of esoteric knowledge orders and possess this knowledge latently in their subconscious. 7 Where the esoterician is concerned, it is regrettable though inevitable that he must study the illusions and fictions of mankind in order to make himself understood at all, adapt to the level (level of education or level of understanding, two quite different things) of those he is talking to. 8 In The Philosophers Stone, Laurency quite intentionally confined himself to the treatment of problems which occur to the first self and whose basic concepts must first be systematized. 9 Although it is only as a causal self that man may be said to have acquired real common sense, yet there is at the lower stages of development a possibility to acquire some sense of proportions. 10 The first proof that mankind has acquired common sense will be when it has realized that everything happens according to law. Arbitrariness would result in chaos. The matter and motion aspects are subject to laws of nature; the consciousness aspect is subject to laws of life. 6.9 Criticism It is perhaps inevitable that mental selves (also those having esoteric knowledge) very often try to judge things and events (and even their teachers doings) by means of the knowledge material available to them and in so doing make mistakes. In such cases you must distinguish between criticism and mere mental analysis. The critic makes mistakes on account of his overestimation of his own capacity (presumption) as well as his inability to judge the insufficiency of the knowledge material. The analyst is fully aware of his own limitation as well as his ignorance, but analyses in order to reach clarity as far as that is possible at all. 2 You cannot defend misleading idiologies by asserting that they are useful at a certain stage, which is quite another matter. For these idiologies harm those who could get a more correct view if they were not led astray. Those who cannot tell fiction from reality may certainly believe what they want. But you have a duty to point out the errors to those who, upon being thus informed, are able to perceive them. Seekers have a right to know the truth, know what is right and what is wrong. Repeating that old saw, There is a core of truth in everything, you can defend any lie whatsoever. 3 There is a great difference between emotional querulousness and mental critical analysis. The latter is necessary to the liberation of mankind from the idiologies of the ruling life ignorance. Even though the criticism be negative in the eyes of most people and so is considered reprehensible, it still makes up an important part of mental activity and is indispensable to the development of mental consciousness. To get annoyed at a critics irony, satire, sarcasms, which by no means imply a desire to hurt, is evidence of emotionality and lack of a sense of humour (a sense of proportions). Often the writer needs to make his message more incisive in order to wake his readers up and show them he is serious. To gloss it over takes away such an effect. Then it is better to annoy those sleeping. In such cases, too, the motive is everything.
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6.10 Comprehension and Understanding Knowledge is remembrance, is reacquisition from the subconscious, which is never passive but automatically works up what it receives and collects all new material supplied to it. 2 Comprehension is the result of logical working-up of a new material of thought. You can comprehend the radically new, but in order to understand it you need a much longer
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preparation. Understanding is the result of working up done already in a previous incarnation and is therefore direct. 3 Comprehension goes from generals to particulars, from the more general to the less general in a series until the system is reached which contains all related concepts or facts in their correct contexts and is at the same time the criterion of mutual agreement. The fact that people do not realize this is evidence of a faulty training in logic. 4 To really understand means that you have realized the agreement of thought and reality. Otherwise you deal with fictions. 5 You can understand only what you have experienced yourself. Unfortunately even that is not enough, of which fact clairvoyants are instances, since they cannot judge the reality content of their experiences in the emotional world. But then the human stage is said to be the most difficult of all stages of development. 6 What we meet in life and recognize through contact with the subconscious we always believe we understand. But our subconscious has many wrong complexes so that there is always a risk we misunderstand. 7 To really understand is something quite different from peoples common belief that they understand. Those on lower levels misunderstand most about those on higher ones. It is the same case in the relation between educated and uneducated. This explains the countless misunderstandings. 8 There are as many different kinds of consciousness as there are atomic kinds and molecular kinds. And nobody rightly understands a kind of consciousness that is beyond his own experience. That is a fact which many appear to have difficulty in realizing, as long as they believe they rightly comprehend what they cannot understand. It is due to this fact that individuals at different stages of development speak different languages and misunderstandings appear to be inevitable. An esoterician, in particular, must reckon with being misunderstood whatever he says and does. 6.11 Sense of Reality The common expression, I have a strong feeling that ..., is exact. It is a matter of feeling. Where most people are concerned that feeling is quite sufficient for them to be sure of their ground. We have no guarantee, however, that anything in the emotional world agrees with reality. It is indeed impossible. The lower cannot comprehend the higher. And only mental consciousness can comprehend; only mental consciousness can put facts right into correct systems that can agree with reality in the worlds of man (4749). Thereupon we are to use analogy, which is a right principle, since it is a standard for the composition of matter from the highest cosmic world to the lowest planetary world. Analogy thus applies to the matter aspect. If you have once grasped the principles of the composition of matter in the worlds of man, then you have the key to higher worlds. 2 Unfortunately, this principle of analogy cannot be applied to the consciousness aspect. The prerequisite of doing so is rather knowledge, which we can receive only from those in higher kingdoms, individuals who know what they are speaking about from their own experience, since they have succeeded in reaching higher kingdoms. When this has been said it seems to be self-evident. Before it has been said, however, it is a mystery. This self-evident is what nobody can find. And that is a thing which men have to learn: the most simple is the most difficult of all. The fundamental error of philosophers of all times has been that they have been searching for the inscrutable in the most complicated. Speculation spoils everything. The brilliant is the simple, the direct. That was the meaning intended with the parable of the child, a halting parable, besides. It did not mean ignorance but directness. The child is not
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complicated as grown-ups have become through faulty upbringing. People become disoriented whenever they are inoculated with illusions and fictions. 3 As a rule, the simpler a hypothesis, the more correct it proves to be. Scientific thinking, when on the right track, strives for simplification, because reality is the simplest of all simple things (contrary to what is commonly assumed). We have got so entangled in our fictions that we cannot find the way out of the labyrinth. 4 The organism is what man eats and drinks. At the emotional stage man is what his emotional consciousness expressions make him; and at the mental stage, man is what he thinks. But this is of course too simple for exoterists. 5 On their present level, philosophers as well as scientists are unable to appreciate the esoteric world view. They are physicalists and have no idea of higher worlds. Until they have discovered the physical etheric world and the human etheric envelope, they will not be converted either. 6 Almost all personal experience is in some respect unique, even though it appears to be general. It still remains for doctors to realize that all treatment must be individual and that they make mistakes when using their general methods of treatment. Every diet should be individual and the individual should have his own diet list. The big mistake that everybody makes every day is to make absolute statements from a general experience. Absolutification is objectionable in 99 cases out of 100. 6.12 Understanding of Life Man has not reached farther in his understanding of life than he thinks it is possible to live rationally without a knowledge of the laws of life. The initiates of the knowledge orders were taught something different. The knowledge has always existed although it might not be publicized on account of religious intolerance and fanaticism, which replaced the knowledge with their disorienting teachings. 2 Most simply the meaning of life can be summed up thus: We are here to have experiences and to learn from them. So doing we acquire that fund of experience which must be the basis of the development of common sense. It is by making mistakes that we learn the most efficiently. What people call a failure of a life may in a subsequent incarnation prove to be a very instructive and so valuable life. In their life ignorance, moralists blame people for being on a certain level of development and do not realize that they do not know better or are able to do it better. Also in this case esoterics affords the true understanding. 3 One-track idealism fades as you realize that life is more complicated than you thought. Generally, only at the end of the fifth period of life your experience and your own power of reflection are sufficient to enable you, if at the stage of culture, to take a critical stand on what is obsolete in the prevalent traditional thinking. So-called radicalism, belonging at the stage of civilization, refutes itself by its exaggerations, its unreasonableness, its lacking sense of proportion.
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6.13 Latent Knowledge There is knowledge (experience of reality and life) in all atoms in all kinds of matters except in primary matter (whose potential consciousness has not yet been actualized). 2 There are different degrees of latent knowledge (experience of reality) in the involutionary atoms of the different worlds, in the triads, in the collective consciousness of the different worlds and in the evolutionary monads of the different natural kingdoms. The higher kingdom the individual has reached, the more he is able to profit by this knowledge. 3 Inmost and ultimately, the monads (the primordial atoms) in the atoms possess this knowledge, and so only those who have reached the highest world of the highest kingdom
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(world 1) and become ultimate selves, liberated from all involvation, are able to experience the consciousness of all atoms in the primordial atoms. A 21-self can experience the collected knowledge of 21-atoms (evolutionary atoms!) in their atomic chain 2249, if that self desires to make a special study of a certain individuals unique way of looking at things. Otherwise (for the collected total knowledge) he has access to the collective consciousness of world 22. (This is said in order to clarify basic concepts.) 4 Of course, our modern philosophers and scientists are unable to use these facts in a rational manner. But there are old initiates with latent knowledge who may delight in them. They also serve to facilitate understanding of the new facts which the planetary hierarchy allows for publication little by little. A fact of the future we should reckon with is that there will be exoteric as well as esoteric philosophers and researchers, and that the two groups will have totally different world views and life views. Probably so many esoteric ideas will soon be accepted by everybody equipped with common sense to some degree that esotericians can begin to speak their mind without being regarded as nuts. At all events, hylozoics will be generally accepted as a working hypothesis within 200 years. 5 Latent knowledge from previous incarnations is actualized through activation; in men through a renewed contact with the corresponding reality. 6 Unless an individual at a higher stage already in his youth gets into contact with his latent knowledge, but his brain is inoculated with the fictions of the ruling idiologies, it may happen that he will never in that life reattain his true level. 7 There is in the latent consciousness of our triad mental molecule immensely much which we do not even suspect until we shall have the opportunity, some time as causal selves, to study the consciousness development of the monad through all its incarnations, the only matter of past lives that may interest causal selves and precisely because the knowledge gained from that study is part of the necessary experience of life, necessary to the understanding of life. 8 In order to immediately see that esoterics is right you must have the knowledge latently, have been an initiate of an esoteric knowledge order in a previous incarnation. To enter such an order it was not necessary to have reached the humanist stage, but the cultural stage (higher emotional stage). It is not very probable that anyone lacking that latency takes an interest in esoterics so that he takes the trouble to master the system. That does not mean that you learn the system by heart but that you learn to explain the previously inexplicable by its aid. 9 All who were initiated into some esoteric knowledge order had to be able to reach at least the second degree, corresponding to what was taught in the Greek lesser and greater mysteries. The third degree was so secret that not even initiates of the second degree knew of its existence, and the corresponding was true of the still higher degrees beyond every initiate. There were seven degrees in all. Those who had managed to attain the third degree as a rule also became disciples of the planetary hierarchy. Since anyone who has once been accepted as a disciple will always be a disciple, those to whom Pythagorean hylozoics is at once selfevident may regard themselves as disciples even though they know nothing about the fact. The planetary hierarchy considers that at all events they should regard themselves as disciples, as this facilitates their self-realization and, possibly, a new conscious contact if they fulfil the necessary conditions in the service of unity. 10 Most esotericians, who have found the system to be simple and almost self-evident, experience to their surprise that it appears to be incomprehensible to the uninitiated. It is, to be sure, totally different from all other systems of thought. The explanation for this difference in individual understanding is that all knowledge (understanding) is remembrance. What we do not already know we have difficulty in understanding. Many are able to comprehend the system. Only initiates can understand it.

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Those who have the esoteric knowledge latently from previous incarnations always have an instinctive suspicion that things cannot be such as theologians and philosophers say they are. Usually they are either atheists or skeptics or feel more than others lost in existence until they renew their contact with esoterics. If they become theologians or philosophers, it is rather because they want to liberate mankind, as far as possible, from the ruling illusions and fictions. 12 The power of latent knowledge is illustrated by those individuals who have been educated by Jesuits and entered into the Jesuit Order but have been able to free themselves after contacting esoterics. 6.14 Psychology It is an everyday observation that people believe they understand what they cannot understand. The newcomer in the reality of esoterics easily thinks that intelligent people who are interested in the occult also really understand esoteric problems, and they often make mistakes in this respect. You may on the whole assume that those who have not been initiates of the third degree of an esoteric knowledge order only believe they understand. Knowing and understanding can be two quite different things. 2 All this is of course part of psychology, and on that subject people are amazingly ignorant. That may sound as an exaggeration and a hard saying, but almost all human statements demonstrate that most people are psychologically primitive, to put it bluntly. They are at home in the matter aspect of the visible world, but their understanding of the individuals consciousness aspect is almost non-existent. Psychological research has not yet realized that the consciousness aspect is a domain that is more than 99 per cent unexplored, that emotional as well as mental consciousness move in their own spheres of reality. They have not reached farther than the study of consciousness expressions in the organism, the lowest kind of consciousness. They believe that the cells of the cerebral cortex are the only condition of the ingenious creations of mankind, and that such achievements are accidental in equally accidental geniuses. In their scientific self-glory they refuse to study the sole world view that is able to afford a satisfactory explanation of the pertaining phenomena, provide the only firm basis of psychological understanding. If they knew what sovereignty in the matter of ideas esoterics grants those who have learnt to master that knowledge, they would eagerly grasp that opportunity, which formerly was accorded only to the initiates of the esoteric knowledge orders.
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6.15 World View and Life View As for the attitude that consciousness takes to reality, people can be divided into extraverts and introverts. 2 Extraverts walk the 1357 path, have a predominance of departments 1, 3, 5, and 7 in their envelopes. They have a stronger sense of the world view with its matter and energy aspects. They make up the Western objective consciousness type, having a bent for natural research. 3 Introverts walk the 246 path, have a predominance of departments 2, 4, and 6 in their envelopes. They have a stronger sense of the life view with the consciousness aspect. Th