WESTERN ESOTERIC TRAINING

WESTERN ESOTERIC TRAINING
(Two lectures by MBM)

Lecture I

November 7, 1944

Premises other conditions (than those of earth and 3rd dimension); increased faculties in man; continuity of individual life; responsibility for one’s own stature.

Man can attain higher stature.  Many names for that high goal.  Every great race has its description of that Journey.

Humans are in various stages of evolution.  The search for the Larger begins to become conscious at certain stages — like a child making its first attempts to walk.

It is good to have a historical perspective: characteristics of races at one time or another.  For a long time the Western world turned toward the East for anything that partook of esoteric training.  India has been interested in the development of the self.  There have been no old civilizations in the Western world (at least, so it was thought until relatively recently.)

They had disappeared; but the time came to build up the Western world, – a time for vast changes.  A building up from nothing.

This continent has been given over to the building up of the material side of things for four or five centuries.  Some more advanced souls, who were looking about, came upon the Teachings from India.

The Western world for the past two millennia has been under Hebraic and Christian influences.  But doors began to be opened to the East; first through Schopenhauer, then through Blavatsky.  To loosen the Western world from a fixation.  As bad as for a personality to have a psychopathic fixation.  That works on the multitude.

But always a few seekers.  Looking further than religions.  Religions are for children, the first approach to the profundities.

We are now in a transitional age.  We are moving from the age when faith – emotional faith, etc. were the past dominant characteristics to an age which is becoming critical, mental, wants  evidence, is drilled in science.  The rubbing of two contrary influences that is a sign of the disorders of the world today.  Coming to a clearer thinking period — an increased tendency to want to know basic things.

Point of a transition from the leadership of the East to the beginning of the leadership of the West.  The West has laid certain fundamental foundations.  Is now in a condition to do what other races are not as yet equipped to do.  The tendency of the West is to press into the facts of whatever it is they are investigating.  Example: the treatment of garbage (for useful purposes.)  Knowledge becomes the possession of the many.

In the East any occult knowledge is for the few.  And is not put into action.

Welfare (in the West) has been built on a higher level for people everywhere.  Asia still largely illiterate.  Shorter expectancy of life.  The Yogi knows how to raise the expectancy of life, but look at India!

The West, for a time, has sold its soul into materialism, the East its body to superstition.  A realization in the West that materialism is not enough.  The East keeps its knowledge of communication between planes for the few.  We have telephones (should this be in quotes, and does MBM mean mediums? ) and everyone can learn of communication between planes.

The West is sophisticated, – and makes bad mistakes.  It has, as yet, nothing on which to measure.  Hence cults.

We have now come into a period where communication over distances is commonplace; television, a more rapid exchange of what is going on, etc. and more folk can profit by them.  The speeding for the multitude is never like the speeding for the few.  But we are now coming into a period in which a multitude of souls will be conditioned to seek.

Esoteric training implies the growth of the little self to a status where it can first begin to contact the great self, and advance, eventually, to grow to that stature.

There has been a change of methods as advancement has been made in attaining light (light in this dimension.)  Transfer it from the physical to a thing of the mind, – knowledge, understanding.

 

self

Making for health, first.  Purgation.

The self has been seen under the microscope.  It started through the psychology of the unconscious.  Has opened up the door to quite a different understanding of what man is.  The East has not been grounded in that kind of science.  It leaves science for the few.  Hundreds of thousands (mainly in the West) have profited by this new understanding of man, conscious and unconscious.

You must come to know yourself in a new way.  As matter has come to be seen in a new way, formerly molecule, now atom.  Now, come to know yourself not as you walk around but as you are in your entire structure.

This (modern psychology) is what the West has contributed as a basis for the new type of esoteric training, – a region which the East has scorned.

The East values sleep very little.  In the West we know that consciousness of the waking state begins to fall off, – and the state then is more truly you than the outer.

The new octave which is coming into the picture, which will give a degree of control which was never possible except by force in the other method, will now be native, – because of a coordination of conscious and so-called subconscious.

 

 

ESOTERIC TRAINING

2nd lecture and last of series — MBM

November 14, 1944

HPB (Blavatsky) responsible for the vogue of Yoga in this country.  The romance of something remote.

There are other methods that have been acknowledged through the ages in reaching this higher relationship.  The West beginning now to look also at man himself, not merely the outside.

The West can check its errors because of the methods it is using.

Difference between the conscious and the unconscious.  Investigation beginning with need: the French school.  The Swiss school.  Importance of the sleep state, when the unconscious could be tapped.

Imprints of your experience from infancy up.  The painful things that later caused disturbances.  The East has never discovered that yet.  Yoga emphasizes the waking state as against the sleep state.  Trained to go into a trance sometimes: a labored way of going to sleep.

The sleep state should become the useful adjunct to training.  The psychoanalyst touched the first steps of that but had no idea of the philosophical, mystical or occult significance of it.  Six to eight hours of sleep are better than a trance – and you have accessible to you the pragmatic experiences, in the small bits which are necessary for any development.  Development is made up of systematic small digest.

Lots of people are asleep when they are asleep.  Do not know what is occurring to them.  The valuable things are to be made accessible only as you have eyes to see and ears to hear.  In a different degree in each one.  Taking in, night by night, of the food that is there, there is the chance of growing.

This cannot be done alone.  All training has in common, in all parts of the world (one thing): and that is the role of the guide, teacher, guru, or by other name.  For you are moving in a territory new to you.

Dr. Freud and his helpers began to discover that this subconscious is not a uniform territory, but has many characteristics, forces.  They called areas in it the ego, the super-ego, the id.  They discovered many of the laws that govern the activity in this  place.  It is not a three-dimensional place.  They built toward a three-dimensional world.  That is fine, but it is only a beginning.

The philosopher finds more about this side of being.  If there is any value in esoteric training it means man is more than a body.  He has, or is, a soul.  Records of your soul must be recorded.  If you are intrinsically spirit there must be evidence of it.

The scientific methods of the world will prevail as this new era unfolds.  It will carry that torch further into the regions of the evidence, – not in a small way but in vast ways, – to demonstrate the authenticity of man’s spiritual antecedents.

Faith is good as a beginning, but it is stupid to stop there.  Methods will investigate the soul antecedents and the spirit antecedents.  They must be in this same region of the subconscious, – and beyond.  As the earth has its geological layers.  We can reconstruct the earth on the basis of that knowledge.

The node of the soul is in the lower (deeper) areas (crescent on the chart).  At the bottom (of chart) is the seed of spirit.  These things will just remain theories to you except as you change them to pragmatic experience.

The things the mystics and yogis have sought are in you.  The kingdom of heaven is in you.  Or, the Self is in you.  As you move toward it, unfolding, you move into the stature of that pattern, – acorn into oak.

Below the layers of your subconscious are the layers that belong to your soul.  The subconscious is (like) a shell.  You should break through here and there.  Yoga is an early way of doing it.  As the kerosene lamp compared to the light bulbs of today.

Beyond that area is another, but you can’t function in it till you have broken your shell.  The East does not develop the whole man.  The conscious self acts as a dictator in Eastern ways.  In its meditation it pushes out what seeks to come up.

Theosophy and the akashic records.

“book of life” is your food.  To digest it get out of the egg shell.  The process begins with loosening the hold of the personality.  Assimilate the experience, the lessons.  The widening of horizons.

Esoteric training means going forward in terms of the whole man.  Building the individuality.  The individuality is the mating of the two halves of your being.

The subconscious is a door that closes to you the higher nature until you know the laws and do the labors to get through that door.

Why is the language of this other side of being symbolic?  (Because) it does not deal with things of this dimension.

What is our goal?  The awakening of the higher consciousness.  That is what occurs in true initiation.

– – –

(In answer to question): Pre-tutoring aims to break up the personality, that is, get beyond its limitation, loosen its holds and imprisonments.  Advanced tutoring builds up the relationship to the larger planes of life.

IN PRE-TUTORING

Pre-tutoring has certain resemblances to psychoanalysis in its early stages but is actually different in nearly all important respects.  The chief likeness is in the use of dream material.

The method of dream analysis, recognized by Freud as the principal means of investigating the dynamics of mental life, was of course no new discovery of psychoanalysis.  It is a matter of age-old knowledge.  And it is only one of the techniques employed by MBM.  Together with the teaching of the laws and principles of evolution, subjective exercise and other disciplines, it becomes instrumental in the clarification of personal problems, the achievement of a state of wholesomeness within the self, and the release of energies as yet potential, and denied expression by the personality.

Conscious life ordinarily includes but a small portion of being.  The iceberg analogy has often been used to designate the topography of mental life, with the one-eighth above the surface corresponding to the conscious mind and the seven-eighths below to the subconscious.  The areas with which Pre-Tutoring is concerned are the outermost, or most readily accessible regions of the subconscious, frequently referred to as the personal areas.

Pre-Tutoring prepares the ground for the profounder phases of Tutoring, although, as already indicated, it may be taken independently.  In her research into the deeper areas of the subconscious MBM has done highly important pioneer work.  Actually, she has built the bridge between the modern psychology and the ancient Science of the Soul.  It is evident, therefore, that her interpretations will be more comprehensive than those of the analyst and can serve a larger gamut of needs and capacities.

From the beginning MBM’s method is educational as well as therapeutic, for the heart and mind of the tutoree, in conscious effort, are enlisted in developing his ‘latent’ powers.  These are drawn out, first, for the aid of the human self and its problems – the main concern of Pre-Tutoring.  Later, if Tutoring is undertaken, they are cultivated for the well-being and growth of the “whole man” – the higher nature as well as the human nature.

Life in the subconscious is expressed most significantly in dreams.  They are the royal road to the understanding and harnessing of potentials in the self ordinarily outlawed or neglected.  Other methods of studying subconscious life have the drawbacks of too much interference from the limited, conscious self or of failure to make an effective link between the two sides of being.

But the manifest forms of dreams rarely represent their real meanings.  The lessons, messages and comments from the other side of being may be of incalculable benefit to the self when they are understood and, under guidance, applied.  In these areas  are found the sources of many of the limitations and difficulties of the personality, and of human life generally – anxieties, unresolved conflicts, asocial trends, painful experience which makes for maladaptation to the self and others.

 

As access is gained to the terrain beyond the boundaries of making consciousness, it becomes the transliminal – that which is across the threshold – and it has more than a roomful of values to offer.

 

With the aid of his tutor the student is led to uncover the causes of his fears, hesitations and timidities.  He learns why he has not been able to realize his full potentialities and what to do about it.  Gradually he is freed from old mental habits and emotional fixations, trained in the understanding of his behavior patterns and what they indicate.  He is helped to face himself without equivocation or excuse — with honesty and courage.  He begins to tap new energies and to direct them more skillfully.

 

He becomes surer, more self-reliant and able to face his often unconscious conflicts with ease and capacity.

 

Conscious self and transliminal learn to cooperate and it is as though his whole life were quickened and vitalized.  He discovers with joy that it is possible to make changes in himself, in his attitudes, conduct and behavior, in the values for which he lives and the goals for which he strives.

 

His relations with people become warmer, freer, happier; his relations with himself wiser, sterner, yet more tolerant and friendly.

 

He learns to apply disciplines to himself with the same firm will he has been able to bring to the learning of a particular skill, profession or trade.

 

And increasingly he experiences the joy of release from buried tensions, of achievement and harmony in himself.

 

Psychoanalysis has, to be sure, discovered some of the laws and mechanisms of subconscious life in those first areas which MBM calls the “belt” of the personal subconscious.  At the School  the tutoree becomes acquainted with these laws through his own experience and is taught how deliberately to utilize and benefit their operation.  MBM’s methods are incisive and directive.  Under her leadership a purposeful descent is made into the transliminal, leading to the ordering and control of the energies to be found there.  Instead of serving as a passive subject, as in analysis, the tutoree is enabled to avail himself of subtle but specific tools toward the enhancement of his life, the widening of his horizons, and the development of hitherto untouched levels of his being.

 

personal problems are worked through, and the tutoree comprehends more clearly the complexities of his own nature, a new perspective opens before him.  Realizations, through experience, of higher space and of his own transcendental nature, become his priceless possession and his anchorage in a world of constant change.  This, in turn, opens the way to influences from the soul and the heritage – the “ancestry from above.”  Such glimpses may come in Pre~Tutoring.  They are more characteristic of Tutoring.

 

The language of the transliminal is the language of symbolism.  Only in that form can “the man behind the man” express himself and make his perceptions available to waking consciousness.  The tutoree learns bit by bit to understand these symbolic expressions of his own life – to sift, assimilate and amalgamate them into the new structure he is to shape – the INDIVIDUALITY – which ultimately may become the “house not built with hands.”

 

With the key of symbolism access is given to the dramatizing, corrective, healing and revealing forces resident in the transliminal.  Its treasure-house of resource and power is gradually opened up.  The role of the tutor in fostering this knowledge and experience again differentiates him markedly from the analyst.

 

Tutoring then is in reality a 20th century approach to the age-old teachings of the life and progress of the soul – the Kingly Science.  It is a philosophical psychology, with a long-range as well as a short-range perspective.  Cultivating as it does the development of the “whole man”, in his higher psychic and mental as well as his human aspects; it leaves psychoanalysis far behind in aim, scope, techniques and, above all, in orientation.

 

– – – – – – –

 

There is no hard and fast rule about the length of Pre-Tutoring, but definite results in the handling of personal problems and the release of new energies may normally be expected in from 15-18 sessions.  The awakening of the higher consciousness often occurs within the first six months.  Much depends on the strength of the desire in the candidate to understand himself, to live his life intelligently and effectually, and to appreciate the reality of higher purposes.

 

He should have at least one full hour session a week, and preferably two for the first six or eight weeks.  He should have confidence and trust in his tutor, or assistant tutor; but there is no place for the emotional “transference” still sought by many analysts.  On the contrary, a philosophic psychology puts him, as soon as possible, in the way of assuming responsibility for his own development and shaping his life to the next steps in his pattern of evolution, as it unfolds to his maturing experience.

 

 

 

,  Self-Development and the

Potent Method of This Age

 

Four lectures by MBM

Lecture 1 – November 5, 1931

 

Everywhere, and at all times, there has been an interest in what we may call esotericism.  That is always a drive, down in the hearts and minds of men.  Unconscious in most, – but in rhythms, according to the characteristics of the ages as they come and go, there is a rising tide of interest.  It is really a search for what we may call hidden knowledge – based on a feeling, – and to some extent idea, – but largely feeling, that there is somehow, somewhere, something we may call hidden knowledge, and that in that hidden knowledge we may find a key to many things that bewilder us.

Those who are stirred by this drive usually go into groups, or start groups of their own; or read books that are said to deal with esoterics; so that a large portion of our modern society is broken up, subdivided into groups, with such purpose; but not all alike in purpose or quality when we come to examine them further.  For people are not driven with the same degree of compulsion toward these things, nor the same quality.  Hence there are what we might call an almost infinite variety of grades in this search.  Some groups are quite content with a little excitement, a little stimulus that suggests they are on the edge of something.  Others are quite ardent.  Some are willing to sacrifice for such a quest.  Some have a power of sustaining such an interest over years.

Now, is there hidden knowledge?  How can we know whether there is hidden knowledge?  Is this a false paradise or will-of-the-wisp, – a little flash in the darkness of our days, – or is there something veridical in it?  Something that warrants the ardors that our search will have to give it?

The first proposition I would present in answer is that your not being aware of a thing does not prove that it does not exist.  All about us are a thousand things quite independent of our cognition.  Therefore whether we ourselves know, or do not know, of the actuality of hidden knowledge does not prove that it either does exist, or does not.  This actuality is independent of our knowledge.

Whatever is behind this compulsion in ourselves towards a search for hidden knowledge is indicative that there must be something pulling us.  We can’t move toward something, however, feebly, that does not exist . Furthermore, in all our observation of the development of things in life, their unfolding, and the processes that govern their evolution, the  germ precedes the fulfillment.  By the same token, the germ of your presentiment, – the shadow of the wing of the bird of truth, these are evidences, however faint, of something, somewhere.

When you come to it, it may prove different from what you anticipated in your dim groping.  But that there is something there the sheer reason of logical mental processes is convinced.

We are in another quandary; but it aids us to a further conviction that there is something beyond our obvious knowledge….illustrated by a little story of Chun-zu, a Chinese sage of the third century B.C., who tells of himself the following: “I dreamed I was a butterfly, and I flew about from branch to branch, resting on the leaves or dancing in the sun.  I knew nothing of being a man; I was a butterfly.  And then I awoke, and when 1 awoke I was a man, and no longer a butterfly.”  And he adds, with the pungent penetration of the Chinese wit: “Now I ponder; am I a man who dreamed I was a butterfly, or am I a butterfly who is dreaming that I am a man?”

These are the sensations — not feelings or thoughts — when we are on the boundary line between the third and the fourth dimension.

Ouspensky in his new book, “A New Model of the Universe” has an interesting chapter on esotericism.  He says all humanity can be divided into two concentric circles.  The inner is quite apart from the outer.  The outer represents humanity at large.  This humanity knows nothing of that which is in the center.  But in the center are the few who really steer the course of the many, or who know the laws that steer the course of the many, – who have the hidden knowledge.

We must add to his map.  There are grades of humanity, – therefore many concentric circles.  And, for the sake of study tonight, we have a series of concentric circles on the board.  We have somehow, in these concentric circles, to account for those who are not at all stirred by the search for hidden knowledge – who have not perhaps even a knowledge of the word esotericism; who would shrug their shoulders if they heard it.

In the outermost circle are the degenerates – those who are known in esoteric language as those of the second fall.  They, and the second circle, who are known as the sleeping, the dead, or the lost, are the two who know nothing about hidden knowledge – Broadway crowd, Park Avenue, – they are dead, they are exiled, – by the same token known as lost.  They are lost on the way.  They too have descended in evolution, but lost in that sense, – not permanently lost.  That is not true of the outer circle.  They are not even aware of any kind of compulsion toward it (hidden knowledge).  So covered over are they by the third dimension and its stuff that the drive, or inherent compulsion toward the hidden knowledge, which is in everyone, cannot break through.

when we come to the third circle, the waking, there is a dim sense that there is something.  It is to this circle that the majority of people belong who are joining cults – who in one way or another are trying to find leaders or groups who know something.  It may be a group in astrology, mysticism or some prophet from the north or south.  They are beginning to sense something; don’t know much about it, – no discriminative faculty developed as yet.  We would not expect it.

 

But they must not stay at that state very long.  Otherwise they are in a state of fixation.  They move, – or should move, more or less quickly from three to four.  Four is the seeking.  Three yawns, and turns over on the other side; do not yet want to set about; choose that which is soft, pleasant.  Seeking means activity.  That is a rung further in.  It is the next step in the unfolding of those movements which lead to a genuine knowledge of hidden things.  There is no other way of getting in except by these steps.

 

With seeking comes something else – discrimination.  You are beginning to dress; have gotten out of bed, and want to put on the right thing.  If you want to put on the stocking it must not be the shirt.  You break away from those types of groups to which the merely waking are naturally drawn.

 

Five: the working.  (Here) We have a further type of activity.  It is as if you were now clothed, and you undertake the work of the day, whatever it may be, – whether routine or something unusual.  By the same token, discrimination has led you to something, and you now undertake to work.  Without work you do not come to hidden knowledge.  For hidden knowledge is not intellectual.  It can never be conveyed only, by word of mouth.  Indeed, word of mouth is the outer shell of hidden knowledge.  You would not venerate that which could be conveyed by word if you once had any idea of the difference between the word, which apparently conveys knowledge, and the knowledge, – which is of something else.

 

Hence, work means setting into operation those areas of your being which are the living stuff around which words may be wrapped, as clothing, or a robe, is wrapped around the body.  Leaders apt to know that something must be done, – and not with the physical only.  Hence, a variety of exercises.  That leads to the development of a capacity in you which is what I might call the body side of you, wrapped around with knowledge that moves toward hidden knowledge.

 

Six:  A still further state, where the work has led to a certain type of development.  I won’t attempt to convey that type of development in this class.  They are the doers.  Different than workers.  The workers is, as it were, under the law.  The doer knows the law, and is consciously, voluntarily, obedient.  He has come into a new type of condition.  Much might be said about six.

 

.  I do not label that, but it is within this that that occurs which is initiation.  That is a word familiar to all people who have tried to approach hidden knowledge.  It is misused, – like vibration.  And these two are the two about which they know least.  No one knows anything about initiation, really, though they may clothe it with words, and write about it in books, until they have come to this stage.  After that comes knowledge that, before, has been hidden.

 

This chart, therefore, a milestone toward the steps of hidden knowledge.  But that does not give us an idea of what is hidden knowledge.  It is of many kinds.  Most people think it makes for power; and they want power.  Power has to do with the ego; and I suspect that before they have gone very far along the marks of this chart they will discover that what they wanted is an illusion, as far as hidden knowledge is concerned.  For the power sought is an oblique, and sooner or later leads everyone who seeks it as an end into a blind alley, from which, with pain and weariness, he must retrace his steps.

 

One reason why hidden knowledge is so hidden, – why esotericism is just what it is.  For the things that are may not be known to those who approach them with the contamination of the things of the ego.  Power in the hands of those who do not wield it free from ego may not be used in regard to Larger things.  This dimension, and the tragedies in it, are sufficient evidence of the dangers that would drop upon us if it were so.

 

What dangers?  Danger of knowledge in regard to poisonous gases and a future war.  The next war will be less pleasant than the last one.  Because power vested in the hands of the laboratory can do a damage which the sword and the rifle could never accomplish.  There are therefore those physicists who have prayed, in their scientific reports to annual conferences, that the secrets of power released from the atom should not be tapped until humanity were freed from this lust for power.

 

It is bad enough, in this dimension, when in the hands of the will to power the secrets of nature are tapped.  This is our laboratory, this world, and we may pay the price for our stupidities, blindness, egoism and our will to power – all those things which lead to competition, and which are based on the acquisitive drive, greed and the will to power.  When it comes to those things that belong to other dimensions, they are guarded by a procession of circles.  Not literally circles, but of conditions through which man must pass before he may put his finger on Larger powers.

 

and then he play-acts, as he taps some of the magical formulae that belong to earth, or the earth side.  It is not far beyond that that he can…….  Even there, those who have misused those powers, and have lived to express their pain, have also described how wearily they have threaded their way back.  You will find something of this in the life of Milarepa, and his dabbling in black magic.

So those things that belong to the realms beyond the physical and vital, – or what is sometimes known as “the elemental”, are agreed that no unworthy may enter.

What do you seek in hidden knowledge?  Magic?  (Here MBM referred to the 18th chapter (Sura) in the Koran, re Moses, al-Khidr and the fish.  Moses and the servant start out on a journey…..confluence of the two seas, where the East and the West meet.  Comes upon al-Khidr (the Teacher, in the Koran.)

What has occurred?  Moses asks for his luncheon, but the fish has disappeared.  al-Khidr says: Go back to where the fish disappeared.  And Moses asks not a thing about the luncheon, but says: That is the thing that I sought; and speaks to the person who apparently is at the point where the fish disappeared.  Notice the transformation, transmutation.  Wherever there is anything that belongs to hidden knowledge there is transformation, transmutation.  The search of Moses: the place where East meets West.  The fish.  al-Khidr.  They all move in a procession, unfold.  Moses was seeking hidden Wisdom, under the allegory of the “confluence of the two seas,” and when he came to this Teacher besought him for learning.  But, as you will see from the story, even Moses could not stand the strong tests which al-Khidr put upon him.  Moses was not seeking magic.

Ouspensky says there are four ways to approach the Unknown (p. 33): through religion, philosophy, science and art.  You approach it through religion by revelation; and I suppose he may have in mind Jacob Boehme, an Ezekiel and many others.  In philosophy you approach the Unknown through speculative logic and thought – philosophical systems, apparently.  Through science, by experiment and investigation; through art, by emotional understanding.

Now I shall turn the microscope on this, as I did with Ouspensky’s two concentric circles, and then only broadly.  How does science approach the Unknown?  As science with radiant energy, where the known, or matter, disappears into the unknown – literally disappears.  Is this the hidden knowledge that we are seeking?  Is this esotericism?

He says that art is emotional understanding.  The emotion that is the active factor is the psychic world.  And when he says emotional understanding he is of course illogical.  There is no such a thing as emotional understanding.  There is emotional participation, which  psychologists have long since recognized, in Lucien Levy-Brühl’s familiar phrase participation mystique – an entering into, becoming part of, through emotion, the thing apprehended and shared by the artist.  So there the psychic world is dominant.  Is this the hidden knowledge we are seeking?  Is this esotericism?

Philosophy: speculative logic, thought:  There he seems to imply systems of thinking, – man’s minds working from below, that, though it is mental activity, unless it becomes something else, not a philosophy.  But philosophy never opens doors to the Unknown.  There is a great difference between philosophies and philosophy.  Most people have not ears to hear that.  We have used those words carelessly, and paid the price in our speech and thinking.  Philosophy means the love of Wisdom,  and the following (of it.)  Philosophies means systems of thought attempting to explain part of, or all, the behavior patterns of the world, or the universe.

Religion, revelation:  Revelation, with very few exceptions, is also of the psychic, – of the heart.  There are exceptions, but even the mystics are moving toward the Unknown and entering only into the psychic.  Is this the hidden knowledge we are seeking?

What does this bring us to?  Something like this:  There are many areas that are hidden to us.  Or, if you like, many dimensions; and you may no more treat those collectively than you may treat collectively the steps leading to the Unknown.  Or then you could say, should you come to look at it critically, that the six years for getting an M.D. degree is just study.  Try it and see.  By the same token, these things.  In the larger you must always see in detail.  In order to take the second step.  In order to take the third, which is again the synthesis.

Hence, the Unknown must also be divided.  What unknown do you seek?  I want travel.  It is unknown to me, this world beyond which I have not gone as yet.  But when I travel I must travel to a specific place.  What unknown do you seek?  The fourth dimension, the fifth, the sixth?  What dimension?  Do you seek profundities, or what is publicly known, though earnestly, as magic?  Magic lies quite close.  Wisdom lies quite far.  In between there are many other areas.

So, if we come to analyze this little approach of Ouspensky, which he probably does not mean as the last word, science deals with those regions where the physical, third dimension fades out toward the fourth.  We must yet set up a parallel there, but somewheres along that place is the division between the third and the fourth dimension.  Somewheres there is that region which belongs to what we know, in regard to man, as the vital side of things – the ectoplasm, or teleplasm.  That is the “unknown” for science; for science is moving from the physical substance up.

and religion move via the psychic, though at different angles; and they enter into the fourth dimension-very often drawing on the early stages of it, which belong to the ectoplasm, or that place where the third fades out into metaphysics, – many painters without their understanding it; for they rarely understand what they are after, nor what is occurring to them.  They are as children, because they are psychics, nearly all of them.  They do not know, but they are entering into a participation with certain areas in the psychic world, through their emotion; for emotion, or feeling, is man’s natural door to the psychic world.  Therefore, that too is an unknown.  Is that the unknown you are seeking?  Is that esotericism?

Now we come to religion.  Religion moves differently than does art, though in the same world.  We should make the same distinction between religion and religions as between philosophy and philosophies.  Religions move via the heart, or, what is known in philosophical language as the “fire of the psychic”, the upper area, toward Deity, – or what it believes to be Deity; and so touches another area of the psychic plane, via its aspiration.  But this is only the psychic plane.  Is this esotericism?

Now Philosophy:  Philosophy, of these four, moves nearest to esotericism.  Why?  Because Philosophy seeks Wisdom.  And Wisdom, though a radiant handmaiden, as the Syriac writer of old called her, is nevertheless a stern mistress.  It is harder to obtain Wisdom than it is to play with the elementals.  Almost anyone can do that.  But they are playing with that which is a frontier land, – a mere boundary between this dimension and the next.

So Wisdom comes nearer our hidden knowledge, our esotericism, than any of these other three.  Why?  It approaches the Larger through the mind.  You will remember that as we move up through the three Realms of Law — the natural, then up through the human kingdom, where man tries through mind to put his laboratory and workshop in order; then up to the spiritual, the first area in the Cosmic.  That approach to the latter is only through the door of the mind.  Hence the true hidden knowledge is only accessible through the mind.  But that does not mean the mind alone.

Sometimes, in the early stages of misapprehension, it is thought that the mind may be shorn of everything else.  Wisdom means the understanding and right use of all things in due order.  For order is heaven’s first law; and he who would move toward the arcane must demonstrate that.  Hence body, heart and mind must be used, in their right proportion.  But the door is the mind.

, in our first skirmish toward these things we have seen that the way toward hidden knowledge is by steps.  We comprehend that there must be hidden knowledge because of the three points I gave you in the beginning: that this hidden knowledge may, in turn, be seen to be that of different planes — the hidden knowledge that belongs to the vital plane, the beginning of the fourth dimension; the hidden knowledge that belongs to the psychic plane, the true fourth dimension; the hidden knowledge that belongs to the mental plane, the fifth dimension; and the first knowledge that belongs to the next dimension, or the first area in the Cosmic, the Unknown of the spiritual world.

Thus we have one, two, three, four octaves of unknowns.  And we can no longer leave the unknown, or the hidden knowledge, in the simple, homogeneous form of our first chart.

Those in the first stages, the waking and the seeking, do not know these differences, – just as everything when we first glance at it.  First synthetic; second, analytic; third, synthetic.  Hence a sign of moving when we approach the types of the unknown.

And the work which I propose to lay before you next week will be somewhat of a sketch of a movement toward the Unknown, or towards the esoteric, in these different planes: that which belongs to the elemental, psychic, mental and spiritual.  But to that end, please keep in mind the points I have outlined this evening.

This procession is inevitable.  That is, all humanity that grows must grow, as it were, out of this dimension into the next, and out of that into the next.  That is the scheme.

You ask me how I know these things.  Well, if you did not believe a few things………  there would not be point in coming here.  By the same token, try to sense that everyone moves from the outer to the inner.  When you look at this chart try to place yourself on it.

Chart of Circles of Humanity

 

. The degenerate 2nd fall

2. The Sleeping (the”dead”. the lost; moving

three dimensionally, within limits.)

3. The Waking. Wonder.
4. The Seeking – life begins to flow
5. The Working – labor, exertion, diligence.

. The Doers – achieve, execute

7.

8. The Ogdoad

 

 

, Self~Development

and the Potent Method of this Age

 

MBM

Lecture II – November 12, 1931

Be patient once more, as I sketch in another aspect of the subject: what we mean by esotericism; what we are seeking in the way of hidden knowledge.  The simple becomes complex.  What we called esotericism, or hidden knowledge, is shot up into a million bits, or types of hidden knowledge.  But we will never be prepared for those things of the third and fourth evenings if we do not anticipate it by a clearer understanding of the work of these two evenings.

Try to draw together a few points of last week.  I tried to suggest that not only was there a hidden knowledge which we could affirm by the method of logic, but that the approach to it was in a number of steps; and that by these we might divide humanity into the grading of these different steps.

We must comprehend the four before we can see different types of hidden knowledge, different types of esotericism.  This evening we will push into these different types a little, so as to be prepared next week to move toward a more ultimate goal in the study of the esoteric.  From one point of view all that is hidden might be called esoteric.  Not synonymous, but closely related.

Ouspensky has said that, except as one enters a school, one may know nothing of the hidden knowledge.  Do  not (or did now) know what he meant by school, but we may understand that what he is implying (and it is sound) is that, except one receives guidance outside of the self one does not come to that which is hidden.  That is a rule.  It is a rule, with illustrations some of you might offer.  …..   Jacob Boehme.

Man is searching.  Last week we saw the search of man as illustrated by Moses moving toward al-Khidr.  Another story, an old Celtic legend, prior to its counterpart in the Christian tradition, known as the story of the Fisher King.  It is in essence the search for hidden knowledge, for hidden power, for talismans that are protective — that will lead out into new activities, for mystic motifs, as in the Grail motif — a counterpart to the Grail motif, that precedes it.  A cousin in the Buddhistic tradition – of the Buddha, or the Enlightened One:

The story): The seeker sets forth to find a golden cup, and a sword, which are hidden somewheres in the countryside, yet far among the mountains, forests, streams.  He travels.  Sometimes east of the sun and west of the moon.  Presently he comes to a forest, where a stream.. ……  Meets a fisherman, old yet young.  Knows he is the Fisher King, for whom he is seeking — the fisher king of this country.  The fisherman draws in his line and bids his new found companion to accompany him to his castle.  So they move on to the forest, and presently to the castle.  Messengers welcome them at the gate…..  The traveler knows the Fisher King has in his possession the golden bowl and sword for which he is seeking.  The guest is bathed and robed, and welcomed into the banquet hall.  The traveler knows the two things are in this room. …..  He sleeps.  When he awakens he is far away.  Our seeker could not endure.  Like Moses in the 18th Sura of the Koran.  For al-Khidr  put him through three tests, and Moses failed in each.

So hard is it to find the esoteric secrets.  Do you want them.  (A quote from Walter Lippman)  I am trying to warn you – to say how it looks to the critical one.  Try to separate in this group those who really want it and those who are afraid of becoming queer,- who do not want those unfathomable delights, and look strange to their neighbor.  To find the way to the esoteric is to become strange, to become a fool to the world.  And only he who couples wisdom by mastery can protect himself from the onslaughts of the world.

Separate yourselves in this group — if piqued by a little curiosity, you turn aside, not willing to pay a price — and those of you who are moving through these concentric circles, determined to find.  For always it has been said: Seek and you will find.  But it is not a seeking of an hour, or a day, or a year, but is a changing of the conditions of the self commensurate with the concentric circle in which you are.

This knowledge is not to be attained by faith alone, desire alone, but by a definite, knowledgable and conscious striving – this along the path of a psychological and cosmological science.  (Believe this was from a quote from Maimonides.)  He is right.  It is only by the striving along those paths that we come to what is implied in the inner circle of our design of last week.

But I said there were many types of hidden knowledge.  And our next step is to look at them.  But all of them require something of the doing.  Something more than desire.  All of them require effort – a concentrated effort, – continuity of effort.  But the further you move up through the nature of man to the higher aspects, not only is it the more difficult, and the more continuity  required, but the stranger the joy, the passion, which is experienced.  Wisdom, or the ultimate of Gnosis, keeps her treasures for those who are worthy.  Nevertheless, all along the line of man’s nature there are overtones, regions which are not usually accessible to the average person, that are related to what we might call hidden knowledge.

Moving to our chart  (see end of lecture).  Again three-fold man, and the dual rhythm which moves from the three points:  Body, composed of mineral matter, held together by the vital stuff we call the vital body, or the binder.  Certain aspects of it known as ectoplasm.  Five senses; overtones of them, supersensation.  To the senses may be added, by exercise, work, training, the power of supersensation.  They are areas that are hidden.  They are therefore a kind of esoteric power, knowledge, something that many people are striving for.  Leads to a relationship with the elemental nature of things – the ectoplasmic nature of things, and the psychic nature of things.

We get that first through a kind of supersensitivity, and it is subjective – related to the subject, and is an indication of the development of the supersensation function.  It relates itself presently to a world objective to yourself; hence a world of elementals, of the vital, or ectoplasmic stuff; and then over into the psychic world.  The subjective leads to a new objective world, or dimension.  Many people are interested in that type of thing, and are giving themselves over to it.

It is in that realm that we find Lachesis .   the symbol of the realm of nature.  There are many types of work toward the hidden knowledge that belongs to nature.  Hatha Yoga, for instance, an Eastern system – the development by exercise of supernormal powers in the physical and the vital.  There are many cults derivative from it at the present time.

It is typical of the world that Hatha Yoga (and other systems) are given a much higher valuation than they possess.  They are amazing demonstrations, these powers of Hatha Yoga, of the control of the physical and the vital.  For all of these, it is of course necessary to use mind, the pivot, withdrawn from the usual, to hidden powers in the physical and the vital.

Another illustration is in ritualistic dancing, or dancing that brings about a certain excitation in strategic areas of the physical and vital, so that a new type of consciousness is available.  Dervishes in their whirling.  And as a result of it they bring about another condition: they have shifted their polarization.  What has occurred is something related to the vital in its connection with the physical body -— a result not accessible.  Relates again to a shift that draws in either of those three: all three, or two.

 

(another example) with a small m:  the use of substance, rhythm, and condition, to bring about changes.  The “Magic Island” of Seabrooke, or his “Jungle Ways”, describing the voodoo ritual, or some of the activity in Africa, are admirable illustrations.  Things happened, yet they do not happen; they move by sequential laws.  And those who know can bring them about.  Many types of magic.

A fourth type, the use of drugs.  Ritualistic drugs, such as mescal of the American Indians.  But every race that is close to nature, to earth, has, through its shaman, or medicine man, come into the knowledge of peculiar qualities in certain plants, or their roots, and these have been used – are still used.  Some of them are very potent.

Another type of bringing about change in the physical and the vital, and thus a shift of consciousness, is in the practice of various types of austerities — flagellation, binding of the body into various postures.  Again, a knowledge of these things is not available to the public, – hidden knowledge.  They do bring about a change of condition.  Does not record ( or regard) only to this area of the supersensation.

Certain Western types belong to clairaudience, clairvoyance, psychometry.  These all have to do with metaphysics — particularly the ordinary physical world; but have to do with areas above the normal, average ones.

Two terms frequently used in regard to these areas: one typical title is the magnetic light; another is the astral light.  This astral light is really related to the vital — the vital, related to the ectoplasm, or teleplasm, now being studied in laboratories of psychic research.  That ectoplasm, or vital, contains many records: records of certain types of past events; they are held in this magnetic field ( quoting someone).  He is right.  They are held there under certain laws, more or less indefinitely.  That, in turn, is governed by another series of laws.

Many people are very keen to read these records.  In Theosophy much…. .  about reading these so-called akashic records.  The first ones belong to this area, and are made up of what is not adequately described by any of these terms.  Modern science is just beginning its research into these areas, and will probably in due time evolve more adequate terminology.

 

we should draw from this is the realization that the hidden knowledge those who seek through this approach is the hidden knowledge involved in these areas.  Elementals…..  Are there elementals, etc?  There are groups of people, some cults in modern times — for instance the Steiner group, who give considerable time to. the study of elementals.  These elementals are connected with the mineral kingdom.  Occasionally you will find persons most keen to know something of them.  They are searching for hidden knowledge — a kind of esotericism.

How many who thought they were after profound things were really only exploring in the super-octave of the physical world – in the overtones that belonged to this dimension!  Yet remember, it is secret knowledge; it is hidden; it is a type of esotericism; and there are more devotees to this area than to any other.  Why?  It has to do with the all too human, will to power.  That man is rather eager, – perhaps greedy, to obtain power, – over what?

Well, he must first obtain it over that which is about him; seeks to conquer things of this dimension. …New Thought….  Want just as much money, and automobiles, as they want, and contrive to use their energies to that end.  Sometimes they achieve it.  Sometimes it is coincidental; but sometimes it works.

They are doing something.  But he who sets his heart and his energies to work on these planes is doing just that.  And they are then unavailable for anything else.  He who seeks something beyond that plane sacrifices the lower.  That is the law.  And he so yields.  When he knows better, it is not even a sacrifice – the good, or the power, which he might gain in these areas, making the elementals obey him.  It is fun.

Moving into another area, and studying another field of hidden knowledge: the psychic world.  Up to here it has been the objective material world.  This psychic area, – well, we have it in the physical with the heart as the node,- but this area is not in the physical.  There are always interrelations between the physical, psychic and mental — a sympathetic rapport — and what is started in one place brings about reverberations.  It is anger that brings about secretions, not vice versa.

 

this area, represented by the upper part of the torso of this figure,  has its correspondent in the psychic world, which is not of this dimension, but which we sense through our feelings.  As we entered a new dimension we first felt it, then had emotions in it, then thought in it.  Hence, your first actual (?) cognizance of the psychic world is a sensing, though in this dimension you know it through emotion.  The psychic world is objective to those who are in it, but in this world we know it through emotion.

 

Feelings have their super-octave, and lead ultimately to a genuine type of psychic activity and psychic consciousness.  That is in the realm of Clotho, whose symbol is the moon.  Clotho is associated with the psychic world, the goddess of fate in the psychic world.  When you move toward a development of the super-octave of the feelings — hidden knowledge — you develop presently true psychism.

Leads into the realm of metaphysics.  The first approach to it is involuntary telepathy.  What we have involuntarily we do not, in a sense, possess.   It may indicate mere passivity.  But telepathy becomes controlled.  It is voluntary.  That is merely one illustration of the power in the psychic world available to those who seek the hidden knowledge of this realm.

Another illustration is thought control.  The whole process of development must be by the mind, work.  But why is this in the psychic realm?  Because thought is clothed by the psychic.  That is the body side of mind, the psychic stuff.  To put it another way, consciously employed images are the form side of mental activity.  Hence, thought control means the control of images; and therefore, presently, the use of images in ways that belong to the hidden knowledge.

That is on the higher areas of the psychic.  Implies, of course, trained… .., concentration.  Has not nearly as many devotees as the esotericism of our first octave.  It is harder.  Why?  Because it is working directly on the stuff of the self.  And it is always harder to work on yourself than it is on anything else.

So this second area, while it has much that gives power, and contributes to the gratification of the ego in its lust for power, is more difficult than the first octave.

The third octave has to do with the mind.  It is, in proportion, more difficult than the psychic.  Yet it is in regard to this area that the true esoteric values are to be found.  It is as though mind, pivoting, turned down on these two realms, which  belong to the phenomenal world – those things which go down, and remain down.  From this line up, those qualities, air-fire, which ascend have their reach; and thus thought which is enduring begins at this point.

It is here that Philosophy begins — Philosophy as against philosophies.  Philosophies are systems devised by men and women of splendid minds, trying to account for human life and the cosmos.  They are systems devised by men…. ….., splendid gymnasiums, often contributory, but they are only systems of thought; and in themselves have no value, unless perchance such a philosophy touched, at point on point, something that corresponded on a lower octave to the ,:  Philosophy.  Philosophy is the Wisdom-lore; and therefore is from above down – is at opposite poles to philosophies.

And when the word Philosophy is used here it is in this latter sense, not by the systems of thought devised by philosophers, regardless of who they are.  Those are small, – or majestic, – attempts to solve great problems, but they are not the Wisdom lore.

Here then Philosophy begins.  The hidden philosophies are accessible?  You can get the book in the library?  Those are not hidden.  They have nothing to do with esotericism, but Philosophy has.  Philosophy is the lore that belongs to cosmological science —- that of which Maimonides spoke.  It is. the seeking for the powers which Atropos has in control.  It is a seeking of Jason, seeking for the Golden Fleece.  Jason was searching for the hidden Wisdom —- esotericism par excellence.  You read it as an interesting story but in it, for those who have the keys, is the search for the same powers as in the other stories: the powers of Atropos, accessible only to the mind.

The woman he meets near the tree where the dragon guards the Golden Fleece —- Medea, the sorceress -— the one who has the hidden lore.  Medea is a very profound symbol.  Jason could not abide in companionship with Medea.  He deserted her.  Medea represents the powers of Atropos, mystical powers, sacred powers.  Hence, in the outer story, the sorceress.  Even as Lippman said, “queer to the world.”  But she represents hidden knowledge, and the powers thereof.

And Jason, like the knight who sought the golden cup and the mystic sword, and like Moses, who sought the confluence of the two seas, Jason too was not yet ready.

These stories illustrate how difficult it is to find the Wisdom lore.  Yet the circles move concentrically inward.  In the Apocrypha of the New Testament, the Wisdom of Solomon: “For her true beginning is the desire of instruction; and the care for instruction is love of Wisdom.”

 

, Self-Development and

the Potent Method of this Age

 

MBM

Lecture III — November 19, 1931

(Reference to Compton and grades of knowing.)

Man needs more than obedience to the realm of nature.  Compton posits some of the statements made by Socrates, and follows it further by an avowal of his own interest in the Platonic concepts.

Socrates, in the majestic hours before his death, stated that there was something else than obedience to the laws of nature.  He separated another element from himself in an unmistakable way.  Those of you who have not read that should do so.  Plato, his successor in Greek philosophy, speaks further of the place of the soul in life: that the soul has its own nature; and that the soul has within it the power of what he calls remembering.

In following the thoughts of the previous two lectures……..we are now at a turning point.  I have tried to sketch to you the steps which would give some degree of perspective for those things I would say.  I trust you will conceive with me that all moves in the human kingdom toward the central circles, toward what is now called esotericism.

Our chart sketches out types of esotericism—at least beginning for you a necessary differentiation between types of hidden knowledge: the hidden knowledge, therefore, that belongs to the occult side of the control of the physical body, or the psychic body, and the types of consciousness to which these have access, -a variety of ways to open gates to hidden areas. This is a type of esotericism.   We had to stop at the mental: not touching that or the spiritual, I was forced to leave them to your powers of constructive imagination.

Now we are at the point of asking, Why are we discussing these things?  To what do these lead?

It leads to an answer to the questions that have come in to me about this work.  What is the object? To what does it lead? Why is it undertaken?   And it is to some preliminary approach to that that I would devote this evening and the evening of the first Thursday in December.

The first type of answer (given) by the Chinese sage, when asked what was, or is, the most beneficial, the greatest thing, to do, the marks of the one who is, in truth, the superior one, answered: the cultivation of the self in reverential carefulness.

sentimental ears it may sound selfish.  What about care for our neighbors, social/group humanity?  How are these two to be reconciled?  Simple.  Teachings of care for one’s neighbors, one’s social group, one’s race, humanity, finally belong to crowd psychology.  It is the law of the large group, and should be obeyed.  There is one only cause for not obeying it, and that is to pass under the domain of a higher law.  The higher law, in its first effect, may appear to wipe out the lower, but it includes it later, from a higher level, not understandable to the man in the crowd.  Everyone who moves towards the centers of these circles extracts himself from the crowd, and thus, in proportion as he does it, must cease to obey its laws, in order to enter under the compulsion of obedience to more stringent laws.

To cultivate the self, as our Chinese sage puts it, is to leave the psychology of the crowd — to move out from its laws and to enter on the law of self-development.  That is, therefore, not selfishness but is the law which everyone who awakens must, – indeed, inevitably, because he is waking, obey.

Atlas, bearing the burden of the earth.  His shoulders must be weary.  Shall we aid Atlas by taking our own weight from the earth?  It does not do to shift, or for someone else to carry the burden, for the weight is the same.  The most effective way is to take your own weight off – in other words, to move on into another realm of law.  Atlas bears the earth.

So we move, via the waking stage, towards the cultivation of the self and the disobedience to crowd mores.  They are only set up for the benefit of the crowd.  They are not ultimates, these laws.  They are not laws, they are mores.  But just to the proportion that they belong to the crowd, they must be obeyed.  Chaos and degeneration would swiftly enter the crowd were these mores not obeyed.

Hence, the way out is not downward, by ceasing to obey laws or mores but to enter under the regime of higher laws – the laws of the developed individual as against those of the crowd.  The way of individuation is always away from the crowd, and he who grows faint hearted, and dreads leaving the pleasantries of the crowd, the softness that he thinks is in numbers, – just in proportion as those hungers, or affections, tug at the heart strings, so is that one held in a sleeping state.

Sleep is not a thing we leave at once.  We wake up slowly.  But when we have awakened there is upon us the compulsion of self-development.

Self-development has been undertaken throughout the ages by those who have broken off from the cry of the crowd, and many ways have been followed.  These methods, obviously, also belong to esotericism.

development of faculties, mind you, is not self-development, and is far from what was meant by our Chinese sage.  They are merely drawing-room tricks, a little removed from the average drawing-room, that is all.  And those who have cultivated them usually seek opportunities to show them off; whereas the development of the self in the esotericism that leads towards the true center is of another type.  It is based on a knowledge of the self, or what the self is.  Hence the peculiar tenacity with which that simple command, which we know chiefly through the Greek tradition, but which comes long before it, remains echoing through all the books that propose to lead to esotericism: Man, know thyself.

Why should man know himself?  Because in man as the microcosm is the key to the esotericism which the genuine cultivator must acquire.

It is strange how this knowing oneself seems to evade us, when we are apparently with ourselves more than anyone else.  Why should each know himself?  Doesn’t he?  Apparently not, for this saying challenges still down the centuries, and the achievement is not yet accomplished.  In it is the true key to the macrocosm, through which is the Wisdom of the hidden treasure.

In the stories we have touched on in the previous evening – the Celtic legend, the tale of Moses, Jason – none of these are for the type of hidden knowledge that belonged to our chart of last week.  For all implied something else.

We might enlarge this list of Quests, or Pilgrimages; for it is the Quest, or Pilgrimage of the superior man – it is the Quest for Man.  It is the quest of the Grail in the Christian tradition; for the Golden Cup in Buddhism; for the Golden Flower in Chinese esotericism; for the Fire in the Persian tradition.  It is the secret of the Book of the Coming Forth into Day of the Egyptian tradition.  It is the power hidden in the voice of Orpheus in the old Orphic tradition of ancient Greece; the Wisdom among the ancient Aztecs, Mayas.

They were not seeking the banal little powers strewn along the way, and inevitably picked up by the one who makes the long Journey,  They were, rather, the great Quest – the great Quest we may symbolize as the Golden Flower, cup and spear, etc.  But what are they for?  Why should man seek them?  No one has required it; and no one can do it until he awakens, and until he undertakes to fulfill the requirements that are necessary.  So the compulsion is both there and not there.

But to bring about the condition is to do what Eucken says is widening and deepening.  But unless we add to it the larger treasures it remains within the feeble, colorless.  Add to it and  it attains new dimensions, breadth, depth, height, color and quality.  It is that your own capacity is enriched; and as your capacity for living at any moment is the measure, on the one hand, of what you are, and the measure of your wellbeing; and as that, which like ozone in the air stimulates you further, is a challenge to a greater power and a greater joy, and greater livingness; so, in infinitely larger areas, is the Quest for the Golden Fleece, for esotericism .

The quest for esotericism, then, is not a paltry thing, thin and feeble, but one that requires the stature of a man’s mind, and the love of his heart, and the determination of his will, but is accessible to these three.  It is the power that is symbolized in development.  If the power you possess today, as a woman or as a man, for living, for enjoyment, is greater than that of a child of five or six, you have the answer.

And if, again, you have a child, and you prefer that child to evolve, to have strength, and insight, and resourcefulness, and capacity and ability to       largely and spaciously, to be unafraid and enter it with courage – if that is so, then indeed things that belong to the Quest are yours by the same token.

Our powers, being developed, grasp more deeply; and, in grasping more deeply, the whole stature of life is changed.  That is done through the mind.  That simple little saying of the great Christian leader Jesus: Be ye transformed by the renewing of your minds.  But the transformation is the evolution that comes with the movement towards hidden knowledge.

Hidden knowledge, in turn, reciprocally releases and transforms.  And these are done through the mind, for as your mind is constantly renewed by your pilgrimage, or quest, so are you transformed.  Of course, this only when you are obedient to the laws that govern the process.  A profoundly dynamic sentence, this of Jesus, and merits careful studying.

How does man go about this pilgrimage?  How does he go about knowing himself?  Let us take it for granted that we are all bound, in this group, on such a journey – a journey, or a quest, for hidden knowledge – that hidden knowledge being in the self.  The hidden knowledge, or the esotericism which is to be found, is not outside, but inside.  Remember though that inside does not mean what it suggests, – not within you in the usual sense, for in becomes out, and you turn in only to turn.out on another plane.  You move toward the centripetal only to again move out on the centrifugal when the movement is ready to begin, a kind of ascending rhythm.

treasure, then, is to be revealed through a knowledge of the self.  Hence we must know the self.  How then do we know the self?  What is the method of this pilgrimage?  How can we pilgrimage into the self?  That pilgrimage into the self, strange as it may seem, is the journey towards the center, or hidden circle.  It is done through coming to know those areas of the self that are at first closed to consciousness.

You will think quickly of the unconscious, and rightly enough.  But you will think the unconscious knows no great treasure.  I may understand that I have this or that peculiarity.  The hidden treasure is in the self, but beyond, or below, or above, these first bits, which are the familiar jargon of those who know the new psychology.

The new psychology appears to me often in its dynamic like the discovery of electricity.  The early work in it did not show those immensities, innumerable applications which are familiar to even the ordinary observer today.  But to one who is a student of the application of electricity how much more that would be the case.  How far has the power tapped in those first discoveries been applied!  By the same token, the electricity discovered in the new technique, in the modern psychology of the unconscious, can lead to a variety of applications.

We already know it in outer forms      But not many know of its application to immensities, to esotericism.  Practice under the laws that govern these realms, to which this tool, – as electricity is a tool, can lead far, and unlock innumerable doors – pass the pilgrim from rung to rung, according to his strength, his will, and his obedience to the laws.

What is the unconscious?  Here we come again to metaphysics.  According to the new psychology those areas, unknown to consciousness, described only through absence of awareness; and hence is not really described at all.  They have never described what the unconscious really is.  Metaphysics alone can do that, and the psychoanalyst has no cause to go into metaphysics.  But the one who seeks the hidden knowledge must.

Hence, for one who travels into the unconscious, past the areas that belong to the findings of the psychology of the unconscious, this area, which seems first subjective, becomes again objective; or, the movement is out, centrifugally, and he begins to enter another dimension.  The unconscious merges, in its boundaries, into an objective, fourth dimension.  First it is subjective, in you, perhaps pathologically so – perhaps through desires in the psyche, or trauma – but presently, when those yield, you move out to the objective; and so you pass to the next rung, learning the lessons, acquiring the powers that belong to these stages.

have, in varying ways, described this process, but in terms of a far seeing, not in terms of a doing.  Two illustrations that I will bring to your attention: One of them the familiar passage in the second part of Goethe’s Faust.  Mephisto is the great leader, teacher, inciter, instigator of Faust, on his way toward hidden knowledge, who leads him, bit by bit, through these concentric rungs.  You  can graph the second part of Faust on these rungs.

So he meets with a variety of experiences.  Powers are developed in him, and he passes on, bit by bit, to that famous scene, called “the scene of the mothers.” And Mephisto incites him, with the way the inciter must always have, sometimes caressing, sometimes biting.

So Mephisto has drawn Faust on until Faust wishes to make this strange journey.  He tells Faust how to accomplish it.  He says: Faust,  take this key (the masculine principle) mastering the powers of the key, – will.  Mephisto says: Go down; but I might as well say, Go up, for they are both the same.  And there we get the first suggestion that the descent is genuinely an ascent.

Man believes all too readily that ascent is up; but ascent is down.  Man cannot rise by going away from his dilemmas, but he must go into them in order to rise; he must go down in order to go up.

And so Mephisto, the beneficent light disciple, sends Faust down to the “mothers.”- -the mothers, the symbol of the land of rebirth.  By going down you become re-born, – related, thus, to the saying of Jesus: Be ye transformed, (cycle upon cycle) by the constant renewing of your mind, – increase of the power of your mind.

So we go down, to come up.  Quite literally.  Not a single thing that we have done can we leave behind.  It trails behind us, a heavy weight; and esotericism, or the hidden knowledge is closed.  The Golden Fleece cannot be won until the trip down has first been made.  (cf. Parsifal.).

The second analogy to which I would call your attention is from Dante, The Banquet – means feast and wise.  So the demands of esotericism do not lead to starvation, but rather the reverse.  Those who know say, rather, that the banquets of earth are starvation.  So says Dante.  (Reference to the journey from hostel to hostel) To the Hostel.

In another book, The Divine Comedy, we have something we may chart, and which leads us a little closer home: the chart of the descent into hell, through purgatory, into heaven – heaven being the central rung, the hidden powers, the goal, purgatory being a state of training in between; and hell being the state, or regions, where are illustrated those conditions, – but on metapsychical levels, that  signalizes, in its smaller octaves, fixations.  Simply means where one is held is hell.  And one has to go down into the hidden regions in oneself to discover where one is held.   ….Neuroses… the places where the patient is in hell.  Dante describes it powerfully, but he was an initiate of a certain degree, and used these descriptions to state certain occult truths.

Thus, in the pilgrimage into the self, as you record your dreams you pass through the reflective area – the area in which there are likenesses, images of this dimension and its problems; then into areas in which there are problems a little more hidden, – not quite so obvious.  In this second region are frequently found the seats of those disorders; that, in psychoanalysis, are called the traumas; and it is the readjustment of these that brings about health to the patient, or adjustment to the environment, and a more comfortable, happier living with his environment.

But beyond these are layer upon strata, strata on strata.  And the pilgrim who sets out as Dante does not pause at these first layers.  Dante sets out with Virgil, the symbol of the mind – of symmetry, power, right language.  And to him Virgil had that right speech to which he was sensitive.  Virgil thus becomes, in the drama of Dante, the leader under whose guidance Dante descends into hell.

Virgil, being Mind, knows the way, and leads Dante step by step.

In those first areas of hell Dante does not observe very much.  He only learns and suffers.  He does not even ask many intelligent questions.  He is passing down.  The learning he comes to later is the result of the observing, but the learning is not at that time.  By the same token, one who moves towards the key which is hidden, by the unlocking of powers within himself, descends, bit by bit, learning, meeting those great patterns of what we might call hell types, and presently passing through hell into purgatory.

In hell, – or rather purgatory, – Dante begins the learning; for purgatory means training-ground, and the mind, which has accompanied him is now teaching him.  He descends bit by bit, and as he passes on, the beginnings of powers within him are being unfolded.  Never forget that you cannot move to esotericism through the process of intellection.  Intellect will never take you to esotericism.  It will never be the guide, or the means, or the slightest plank on a bridge.  They are attained only through some thing else      by the transformation of the self.  Hence it is necessary to do.

Two things are necessary in life, to live intelligently.  One is to learn, and the other is to do.  Either without the other is a caricature.  Cries out of itself in complaints for its complement.  Knowledge, – no matter what knowledge you have, is crying for expression; and every expression that you have is  crying for further knowledge: a kind of competition-partnership, and must be jointly employed.

Hence, nothing that you may gain as sheer knowledge will be of use toward esotericism except as it is put into activity.  It is ironic that if you practice either the one or the other without its complement, you seem to be going on, and you build up a kind of illusion about the opposite.  You set up an image of the opposite instead of its reality, and the ironic little imp thereby.  It trips you without your knowing that you are tripped.  He (the imp) is in the retinue of Mephisto, and he will permit none to go forward who do not obey the laws.

(The above two paragraphs were given by MBM as a parenthesis.)

Purgatory means understanding.  Means learning, – also doing.

Deeper hell beyond the fixations of the persona.  The narrow gate (reference to chart next page) after which is dawn on the Plain of Truth.  Involuted powers, which he must unwrap through the powers of Virgil.  Dante in hell and purgatory.  Brings him to consciousness of soul e to water-fire.

Develops powers, but not centers.  Centers belong to the vital and the lower psychic.  We see a distant Goal.  Beatrice symbolizes cosmic consciousness, or consciousness of the sun 8 in man, which then replaces Virgil.

, self-development and the

potent method of this age.

 

MBM

Lecture IV – December 3, 1931

 

What was Dante’s journey, really?  And with it, the question: What has that to do with us?  A very real thing!  Indeed, the very crux of our four lectures, to which I have been leading, with a real determination to set up the background that would make more sharply defined this very journey of Dante.

In the first lecture we saw the procession of humanity at some time in its evolution seeking for hidden knowledge.  In the second, many beguiling journeys, many efforts which humanity at different stages makes to find the hidden knowledge, and power, and being deterred again and again along the road by those additions to his equipment that fed his ego – a kind of extended power over nature, over the accidental, or what not, and so really being temporarily halted in that journey from the outermost circles to the center.

In our third evening, the movement of Dante down through the center of the earth, via the assistance of Virgil, and finally Beatrice.  Presumably, the pattern      lecturer has in mind as the ideal pattern to write.  Dante’s journey is really the journey to which all of you are sometime invited to follow; for the journey is the journey into the self.  Dante, as a true dramatist, uses the figures of history and his geographical environment to set up the background and the movement in this journey, but the journey is one which the conscious principle in man, which we call the “I” principle, must sometime make purposively, even as Dante did, – purposively.

What is the “I” principle?  The thing in you which says I is not a profundity, but rather a contrivance to enable your intelligence to increase.  For the “I” is that field of awareness through which is accrued to your equipment knowledge and experience.  It is therefore nothing of importance in itself, but an agency to aid you in your equipment.  The “I” which journeys is the field of awareness – that in you which comes to know, comparable to the light of a searchlight, turned on now this place and that.

You remember Dante going to hell, purgatory, heaven.  Dante saw, experienced, from step to step; and as he saw he said: “I see.” The “I” principle carried back to his equipment the  value of that journey.  Through it is passed over into the great reservoir of that in you which assembles experience of those things that are precious.

The “I” principle is an equipment of the mind.  Through it you accrue experience to consciousness, either passing in or passing out.  It passes out from, or enters into, what is known as the Book of Life – the book of records – a state in yourself that belongs to the fourth dimension, in which impacts are constantly being recorded, – a kind of fine etching, but in which there is always an imprinting, as from a matrix reproductions can always be drawn.

That Book of Life has been called, superficially, the unconscious.  If you know the Book of Life you are not unconscious – you are conscious of it – the great reservoir, into which is passed equipment, as you journey, and from which is drawn all the experience you possess.  And from which all experience you ever possessed can be drawn.

And it is to that that we would always add a greater store – add to the treasures already recorded.  They are not words, but powers.  Not merely cultural experience but developments of forces within yourself.  If at any time you have gotten some aid through a dream, or by mulling over a problem, or finding an answer arriving spectacularly into your field of consciousness, it has come out of this book of life, or this house of records.  It can pass in no other way.

Hence, anyone who would know himself must make the journey into the house of records, and that is the journey of Dante – down into hell.

Until recently, man identified himself with the conscious personality, and such as it was he accepted it.  Was not always content with it; sometimes displeased.  That personality was taken as the measure of themselves.  Now we know, through the aid of the new psychology, that that is not so; that that is a mere crust, a mere shell, and that beneath it lies the Book of Records – the storehouse, treasure vault, in which are hidden all manner of powers, resources, which man, in this dimension does not dream of.

But how did man come into a dilemma in which treasures should be locked up from him?  How do we go about getting the treasure?  The questioner undoubtedly had in mind the implication of the two previous charts – that there is treasure to. be found.

we go into that specific question it is necessary to fortify ourselves with a philosophic concept: the concept of the descent of the light spark.

Man thinks of himself as a unity.  But man is not a unity, nor a harmony.  He has come down, and become what is known in philosophy as dismembered.  One aspect of that we have touched upon in the Friday class, – Adam Kadmon leaving the Garden of Eden and down in the “thick coats of skin.”

What is dismemberment, and why is it necessary to get it into the picture to understand the locking up of the treasure?  ….. Needs in this world.  Some aspects of the life about him pleasant, some unpleasant.  Has tried to avoid the unpleasant and has sought the pleasant.  But it was not quite so simple.  Some parts of him enjoy this, others that.  In the choice he was cut up into many pieces, desires, trends.

These many desires, in your dreams, become dramatized as people.  When you dream, and you see a friend, or someone you have never seen, or a composite of three or four or ten people, those are dramatized pieces of yourself, – your unconscious self drawing upon these outer pictures to illustrate trends in yourself.  Philosophically, they are selves.  Instead of being a unity, or a self, you are a thousand selves.  And the selves that are not accessible to your environment, or to that which you yourself, in consciousness, prefer are ostracized, closed, temporarily sealed in the book of records in your unconscious.

Thus, we cannot go very far in our understanding of Dante’s journey until we conceive that we have in our records many people, many conditions, even as Dante experienced as he descended.  That means that the description of his descent from level to level, dramatized by friends of his, or enemies, is really like your dreams-figures, not objective, but illustrative of pieces of you.

Sometimes in the unconscious     enemy to that which we have accepted in the personality.  Sometimes painful to meet some of these enemy selves – our own flesh and blood dramatized.  And when you make such a journey as Dante you must incorporate into your very selfhood….

When Dante entered hell, with Virgil, he was descending into himself, and meeting his own flesh and blood that had become shot off, like meteorites, but still living; combating (or competing ? ) with the passion in them at the moment of their being shunted off.  Occasionally, as from Devil’s Island, there are escapes; and then something breaks off into consciousness that is quite alien to the good society to which the escaped prisoner has come.

do we do with our Devil’s Island?   When we are wise we do what Dante did.  We descend into hell.  We do more than Dante did.  We have to reconcile these bits of our own flesh and blood.

Why?  What has this to do with the main subject of our search – the search for hidden wisdom?  It is not with a part of ourselves, namely, the personality that we have the power to journey very far.  It is too thin and feeble, – cracks.  Fumes come through.  It is not of such stuff that the pilgrim toward the higher things is made.  The personality, then, must be augmented by much else.

A paradox:  As the journey is made into the self – philosophically, not psychologically – the power which one expects to find only after one journeys only with the whole being, that is, the being become whole, already begun to unfold …. You might think you would have to be a complete being before you could journey, and yet, paradoxically, as the being is made, powers begin to accrue.  If it were not so Dante would never have had the capacity to go through purgatory into paradise.  He would never have had the eyes of the mind to see Beatrice.  Powers accrue as you move.

How is such a journey made?  It is well within the reach – certainly in its earlier aspects – well within the power of everyone in the room.  Some of you have already gone quite far.  The requisites of such a journey are, first of all, desire; next sincerity; and third, courage to face sulphuric fumes … to see what Dante saw in his descent, – bits of himself in torture.  Therefore not for the feeble.

Going down into a study of the self, even as you meet these first pictures, a certain health begins to pour through your veins.  It is the health that comes from movement.  Man thinks he is three-dimensional, moving in time and space.  A certain development in that.  But man is also more than stuff of this dimension.  Hence, by logic, straight thinking, he should also move and exercise, not only in time and space, but in other dimensions, if he would have health in them.

How short-sighted humanity is in not rebelling at its dilemmas!  It has not even scratched at the place where might be found the solution.  It is true that man cannot live by bread alone.  If you have other desires than the things of this dimension you must move and activate yourself in other dimensions.  This journey into the self is activated into another dimension, and thus brings with it a health, a kind of pulsing, as though the blood of another dimension begins to flow more freely, because of the exercise of yourself in it.

is this another dimension?  Well, what dimension are your dreams?  Your dreams are not altogether Dante’s world, but you descend into your dreams as Dante descended into the first levels of hell, to come into the further stages.  Dante’s descent is not one in this dimension, but is an analogy for something else.  So your descent via dreams is not a descent in this dimension.  You go through your dreams, bit by bit, as did Dante, into a world that is as actual, and as objective to you, as is the stuff of your neighbor’s body objective to your body.

And the journey toward hidden knowledge is always at least a fourth dimensional journey.  It begins with the fourth dimension.  It does not end there.  You are already exercised in the third dimension, but the fourth dimension is the stuff of your next, and it is that which you must bring into a healthy condition.

But you say:  My dreams are about all sorts of queer things.  What about ordinary wishes?  Yes, but that is only the surface soil of the dream world, and in it need have no treasure whatsoever.  Your dreams, thus, are images projected in the psychic, for they are made up of psychic stuff – at least, for the present, we will call it that.  It has many gradations.  This psychic stuff is fourth dimensional, is able to present, or give substance, to your wishes.  But, just as someone may make poor stuff in a building, painting or sculpture, or engineering task; or may make something of high nature, so your images.  And, as your images unfold in the unconscious impulse of your wishes – though conscious to your subconscious mind, there is consciousness of another plane, of which your personality may be unaware; as then you are exercising this capacity for making images (and) you may come to know the actual nature of this stuff, and then be capable of searching for the treasure in it.

Dante in his descent went through many strata.  So does the pilgrim in the self.  Meets many selves.  Your wishes, hopes, fears, and frequently your conflicts between hopes and fears.  Conflicts between selves that have gone off into various directions, become intricate by various things.  What must you do?  Just journey through them?  Oh, no.  Dante journeys with Virgil.  You journey with your mind; and the mind in you must learn the lessons of what you see, just as Dante did.

But what is not written so clearly in the Dante illustration is that all these bits of you must become reconciled.  There is one chapter that is always singularly interesting, and that is the chapter of integrating the aspects of your selves in the self.  The zest that comes from the awakening.  It comes from only one thing, and that is the work on the self.  There is nothing in  the world so precious, so satisfying, so deeply intriguing as the journey into the self, and all those factors of work, of interest, of achievement, that result from it.

Why is that?  Because, in the deeps of man’s being there is one great urge – covered over – the urge to evolve, – to be himself, as in every tree, flower, animal.  It is not difficult for the tree or the flower, because their nature is relatively simple.  But man, who is of this dimension, and several others potentially, the problem is not so easy.  He can’t be a flower.  He has to reconcile much.  There are urges in him, – drives, not merely in one type of nature but in several: physical, psychic, mental and spiritual.

But there it is, in all three.  And the thing we have to do is the reconciliation of body, heart, mind and spirit.  Do you know anyone who has been able to reconcile in all four, for growth?  A bitter struggle: the riddle of the Sphinx.  Man gives it up, and takes on a personality, which identifies itself only as a certain type, – one set of urges.

But when there appears, out of the very nature of one’s own being in making such a journey, – coming to the reconciling of the drives in body, heart, mind and spirit, – there is something so intriguing, so satisfying, that nothing else can be compared to it.

The reconciliation of these drives in us does not make us less effective in this dimension, but rather, more so.  All the planes in us want to return to that which set out the drive.  It can’t be done through some other plane.  All the ills that have come to me, or that I ever expect to come to me, are of just that thing – a shunting of energies that belong to other parts to the things of this dimension; and the fruits of this dimension delivered to the fourth and fifth.  If “by their fruits you shall know them”, so, by the same token, does the mind, or soul want to return to itself, not to the material equipment.

One of the dilemmas of the intellectual: his mind is working hard; but presently the real man in him begins to set up a disturbance.  What is the difference between mind and Mind?  The intellectual returns his values not to Mind, but to this dimension – in terms of facts, knowledge, skill in debate, ego; whereas a minimum is returned to the Mind itself, in terms of understanding.  And presently the mind, which hungers for a return of fruits to it, begins what is known in psychology as a psychosis.

if that is permitted to develop one gets a true psychosis.  It is nothing but the rebellion of parts of man’s being that have not had returned to them the values for which the energy (was) sent out.  Energies are sent out literally in three, and potentially in four regions, and man must live accordingly, returning fruits to those three, and the potential fourth.  When he returns all things to this dimension he is planting seeds that bear a rather unpleasant fruit.

Hence it is well, before the fruit ripens, to descend into the self, watching dreams, pressing behind dreams – behind the first and second type, as Dante did – recording your dreams, trying to see what they mean; and if you become really concerned to make the journey, getting your proper aid.

But remember that this journey is, first of all, in a fourth dimension, and is therefore not to be understood in terms of this dimension – the error of the psychoanalyst.  It is to be understood in terms of the philosophical concept of dismemberment.  You saw, via the chart , why the dismemberment motif must play a part in this journey.

The “shattering of the cup” ….. The desire (shall we say) for the study of biology.  It is a self.  Each piece goes out on a journey by itself.  There the analogy of (to) the cup broken into many pieces fails.  All the pieces can be reassembled into a conscious being.  True         when assembling of a harmonious household, in which all the selves which have gone out, and gotten their experiences are at-one-d, – in contrast to dismemberment.

Thus the intelligence has four leading roles to play: nurse, teacher, judge, priest.  What has that to do with Dante’s journey?  The intelligence in you must stand over.  How do you do that?  Interior conversation.  Only see that when you speak in terms of the “I” principle it is intelligent speaking – not rashly, but wisely, as nurse, teacher, judge, priest; and that other aspects in you, are permitted to speak likewise.  For psychoanalysis is against repression and rebel….?  In the deeper phases that same element must come out.

Freedom for all aspects of the self to speak.  Therefore the nurse, teacher, judge does not hush up any aspect of the self.  How can it reconcile them if it does.  These are prisoners in your household.  You must learn this interior speech.  If you learn it as it should be carried on you are learning something about fourth dimensional behavior.

Sounds weird?  That is an error.  To be able to speak within the household of the self, carrying on constructive conversation, is the first step to conscious functioning in the fourth dimension.

said man could not go forward, in terms of his personality, on any journey.  As you make this journey – the never-yet-made journey, as Dante called it – the power accrues.  There is a kind of assembling of selves.

Because you have a world in yourself, – in yourself lies the secret that you would seek, when you are wise enough to know that it is not objective in terms of psychic power, or control over the elementals, or some illusion; but that it is in terms of Wisdom, or movement toward it, that true power is obtained – not the cheap power that belongs to those pseudo things.  In making that journey the personality cannot go, but the ever-increasing number of selves that are won toward that type of journey.

You start out on that journey, say, with twenty selves in you keen to make it, the rest sluggish, asleep, a few indifferent, scoffing.  And as you set out and make the movement in terms of the twenty selves, or trends, it is as though you stretched something; and these aspects, – selves in you that were not interested, some of them became stirred into consciousness by the movement.

Now a conflict on.  It is not apparent in the beginning.  Tension of the rubber band.  You must inevitably deal with that resistance.  Never stop doing a thing because part of you is resisting.  Let the intelligent mind in you make the decision as to what is the useful thing.  All movement forward causes tension.  Hence your journey makes for rebellion.

Where does all this lead?  To a new kind of consciousness, which escapes the limitations of the fourth dimension, – which has doors open to it far beyond the ordinary regions of mind.

 

 

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GB notes

 

 

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GB notes

 

 

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filed also in Pre-Tutoring

 

 

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make sure to introduce the “School”

 

 

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notes of G. Borchard

 

 

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1. and 2. collectively in a large bracket “The Exiles”

 

 

6. and 7. collectively in a large bracket “within the magnetic field”

 

 

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she had Elkidir throughout

 

 

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chart 4 faculties/3-fold man?

 

 

Chart “Realm of Lachesis”

 

 

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editorial note

 

 

editorial note

 

 

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Figure 7

 

 

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dismemberment chart

 

 

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