Let Go, Or Suffer The Consequences

[QUOTING]

When a person decides to follow the Light wherever It leads him, he has to accept the Way of the Cross. Whoever begins to do this in the power of the Fire of the Christ is a Rosicrucian from that moment on. For them the Father Fire, the root fire, breaks open the Rose resulting in the well-known inner unease. Whoever dedicates this Rose to the Way of the Cross is a Rosicrucian: a human-being who attaches the Rose to the Cross.

You know that the Mystery Fire is the most important and most sublime symbol of God, of the Spirit, of the Gnosis, of the Circle of Eternity. The Rose within you is the potential of the God in you.  As soon as this Holy Fire begins to burn, a fiery process begins. God Himself enters into you. God Himself raises His voice.

The ancient Manichaeans had the idea that in the Children of the Fire, the Light was mixed with darkness. We know that this is completely true. Due to his birth in nature, a human-being has many dark elements. These are mixed with the elements of the Light.

However, when you begin to walk the Liberating Path, the newly-lit Fire attacks the darkness in you. A fire process begins. God Himself enters into your being. This is why Paul says to such a pupil: "Do you not know that you are God? Do you not know that you are God's temple and that God's Spirit dwells in you?" And he adds: "If anyone harms God's temple, God will harm him. For God's temple is holy, and that temple you are" (1 Corinthians 2:16-17).

What does Paul mean by this? He is not referring to being harmed by others, because others cannot harm a pupil on the Path. When the Father's Fire burns in you, no mortal is able to extinguish that Fire. No, you are the only one who can harm yourself. As soon as you go the Path in the flaming triangle, you are obliged to go and stand on the Square of Construction in a totally new way. A completely new mode of life is essential. Without this, you will harm your own temple, the temple which is God's.

No doubt you will understand that if a pupil of the Spiritual School puts the emphasis on numerous incidents and on all kinds of dialectical* values , he would build up an enormous resistance to himself. If you kindle the Holy Fire and at the same time clutch to the things of ordinary nature with both hands, the Fire that has come to consume all that is old and unworthy to God, will  meet its greater resistance in you.

*Dialectics: duality, earthly, of the earth

This is the reason why many pupils of the Spiritual School of the Golden Rosycross sometimes despair at all the difficulties in their lives. In their ignorance, they put up resistance against the Fire of Liberation they themselves have invoked! So...let go of what must be given up.

If anyone builds on the foundation with gold, silver, precious stones, wood, hay and stubble -- each person's work will become manifest. The day will prove it, because it will be revealed by the Fire that you yourself have lit. The Fire will test your construction.

From 'The Three Fires of Grace" - The Living Word - Catharose de Petri

[END QUOTING]

The Path of Return cannot be walked half-heartedly. Once we begin the process, the Light of the Gnosis is attracted and begins Its work within our astral, mental and etheric vehicles. A breaking-up takes place, a breaking up of what is earthly. If we try to hold on to those earthly habits and desires while simultaneously trying to walk the Path to a New Life, we will only interfere with the process. The results of such indecision will be painfully disastrous.

Therefore, all are advised to count the cost before beginning this Journey. One must be ready to leave everything that is of the earth behind, knowing that what lies ahead is more beautiful and glorious than anything ever imagined on earth.

We are the Children of the Fire, and it is time for us to return Home.

~ g
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The Doctrine Of The Resurrection Of The Dead

 

 1. ALL things in Heaven and in Earth are of God; both the Invisible and the Visible.

2. Such as is the Invisible is the Visible also; for there is no impassable bound between Spirit and Matter.

3. Matter is spirit made exteriorly cognizable by the force of the Divine Word.

4. And when God shall resume all things by Love, the Material shall be resolved into the Spiritual; and there shall be a new Heaven and a new Earth.

5. Not that Matter shall be destroyed; for it came forth from God and is of God, indestructible and eternal.

6. But it shall be indrawn, and resolved into its true Self.

7. It shall put off corruption, and remain incorruptible.

8. It shall put off mortality, and remain immortal.

9. So that nothing be lost of the Divine Substance.

10. It was material Entity; it shall be Spiritual Entity.

11. For there is nothing that can go out from the Presence of God.

12. This is the doctrine of the Resurrection of the Dead; that is, the Transfiguration of the Body.

13. For the Body, which is Matter, is but the Manifestation of Spirit; and the Word of God shall transmute it into its inner being.

14. The Will of God is the Alchemic Crucible; and the Dross which is cast therein is Matter.

15. And the Dross shall become pure Gold, seven times refined, even perfect Spirit.

16. It shall leave behind it nothing, but shall be transformed into the Divine Image.

17. For it is not a new Substance; but it’s Alchemic polarity is changed, and it is converted.

18. But except it were Gold in its true Nature, it could not be resumed into the aspect of Gold.

19. And except Matter were Spirit, it could not revert to Spirit.

20. To make Gold the Alchemist must have Gold.

21. But he knows that to be Gold which others take to be Dross.

22. Cast thyself into the Will of God, and thou shalt become as God.

23. For thou art God if thy will be the Divine Will.

24. This is the Great Secret; it is the Mystery of Redemption.

From "The Higher Alchemy" - The Perfect Way - Anna B. Kingsford and Edward Maitland

*  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *  *

Study the foregoing until Understanding dawns, for it accurately summarizes the Mystery of Transfiguration.

"For thou art God if thy will be the Divine Will". Those who have ears to hear, let them hear.

~ g
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The Use And Power Of Thought (conclusion)

[QUOTING]

From this consideration it follows that the habit of gossip and scandal, in which many people thoughtlessly indulge themselves, is in reality a horrible wickedness, in condemning which no expression can be too strong. When people are guilty of the impertinence of discussing others, it is not usually upon the good qualities that they most insist. We have therefore a number of people fixing their thought upon some alleged evil in another, calling to that evil the attention of others who might perhaps not have observed it; and in this way, if that bad quality really exists in the person whom they are so improperly criticizing, they distinctly increase it by strengthening the vibration which is its expression. If, as is usually the case, the depravity exists only in their own prurient imagination, and is not present in the person about whom they are gossiping, then they are doing the utmost in their power to create that evil quality in that person, and if there be any latent germ of it existing in their victim, their nefarious effort is only too likely to be successful.

Assuredly we may think helpfully of those whom we love; we may hold before them in thought a high ideal of themselves, and wish strongly that they may presently be enabled to attain it. If we know of certain defects or vices in a man's character we should never under any circumstances let our thoughts dwell upon them and intensify them; on the contrary we should formulate a strong thought of the contrary virtues, and then send out waves of that thought to the man who needs our help. The ordinary method is for one to say to another: "O my dear, what a terrible thing it is that Mrs. So-and-So is so ill-tempered! Why, do you know, only yesterday she did this and that, and I have heard that she constantly, etc., etc.. Isn't it a terrible thing?"

And this is repeated by each person to her thirty or forty dearest friends, and in a few hours several hundred people are pouring converging streams  of thought, all about anger and irritability, upon the unfortunate victim. Is it any wonder that she presently justifies their expectations, and gives them yet another example of ill-temper over which they can gloat?

A man wishing to help in such a case will be especially careful to avoid the idea of anger, but will think with all his force: " I wish Mrs. So-and-So were calm and serene; she has the possibility of such self-control within her; let me try frequently to send her a strong calm soothing influence, such as will help her to realize the Divine possibility within her". In the one case the thought is of anger, and in the other case it is of serenity; in both alike it will inevitably find its goal, and tend to reproduce itself in the mental and astral bodies of the person of whom the thought is made. By all means let us think frequently and lovingly of our friends, but let us think of their good points, and try by concentrating our attention upon those to strengthen them and to help our friends by their means; let our criticism be of that happy kind which grasps at a pearl as eagerly as the criticism of the average man pounces upon an imaginary flaw.

A man will often say that he cannot control his thought or his passion, that he has often tried to do so, but has constantly failed, and has therefore come to the conclusion that such effort is useless. This idea is wholly un-scientific. If an evil quality or habit possesses a certain amount of strength within us, it is because in previous lives we have allowed that strength to accumulate — because we have not resisted it in the beginning, when it could easily have been repressed, but have permitted it to gather the momentum which makes it difficult now to deal with it.

We have in fact, made it very easy for ourselves to move along a certain line, and correspondingly difficult to move along another line — difficult, but not impossible. The amount of momentum or energy accumulated is necessarily a finite amount; even if we have devoted several lives entirely to storing up such energy (an unlikely supposition), still the time so occupied has been a limited time, and the results are necessarily finite. If we have now realized the mistake we made, and are setting ourselves to control that habit and to counteract that impetus, we shall find it necessary to put forth exactly as much strength in the opposite direction as we originally spent in setting up that momentum. Naturally we cannot instantly produce sufficient force entirely to counteract the work of many years, but every effort which we make will reduce the amount of force stored up. We ourselves as living souls can go on generating force indefinitely; we have an infinite store of strength upon which to draw, and therefore it is absolutely certain that if we persevere we must eventually succeed. However often we may fail, each time something is withdrawn from that finite store of force, and it will be exhausted before we shall, so that our eventual success is simply a matter of mechanics.

You may have seen a railway porter, by steady and continuous pushing, set a big wagon or carriage in motion. Having brought it where he wishes, how does he stop it? It is quite impossible for him, even by the exertion of his utmost strength, to check it instantaneously; so he puts himself in front of it and pushes vigorously against it, walking backwards as its advance forces him along, but never ceasing to exert his force against that advance. Thus, by degrees, he counterbalances the momentum which he has himself produced in it, and so at last wins his victory and brings it to rest. A good object-lesson in the neutralization of previous karma!

The knowledge of the use of these thought-currents makes it possible for us always to give assistance when we know of some case of sorrow or suffering. It very often happens that we are unable to do anything for the sufferer in the physical world; our physical presence may not be helpful to him; his physical brain may be closed to our suggestions by prejudice or by religious bigotry. But his astral and mental bodies are far more easily impressible than the physical, and it is always open to us to approach these by a wave of helpful thought or of affection and soothing feeling.

We must not forget that the law of cause and effect holds good just as certainly in finer matter as in denser, and that consequently the energy which we pour forth must reach its goal and must produce its effect. There can be no question that the image or the idea which we wish to put before a man for his comfort or his help will reach him; whether it will present itself clearly to his mind when it arrives, depends first upon the definiteness of outline which we have been able to give to it, and secondly upon his mental condition at the time. He may be so fully occupied with thoughts of his own trials and sufferings that there is little room for our idea to insert itself; but in that case our thought-form simply bides its time, and when at last his attention is diverted, or exhaustion forces him to suspend the activity of his own train of thought, assuredly ours will slip in and will do its errand of mercy. There are so many cases where the best will in the world can do nothing physically for a sufferer; but there is no conceivable case in which in either the mental or the astral world some relief cannot be given by steady, concentrated, loving thought.

The phenomena of mind-cure show how powerful thought may be even in the physical world, and since it acts so much more easily in astral and mental matter we may realize vividly how tremendous the power really is, if we will but exercise it. We should watch for an opportunity of being thus helpful; there is little doubt that plenty of cases will offer themselves. As we walk along the street, as we ride in a tram-car or a railway train, we may often see someone who is obviously suffering from depression or sadness; there is our opportunity, and we may immediately take advantage of it by trying to arouse and to help him. Let us try to send him strongly the feeling that in spite of his personal sorrows and troubles the sun still shines above all, and there is still much for which to be thankful, much that is good and beautiful in the world.

Sometimes we may see the instant effect of our effort — we may actually watch the man brighten up under the influence of the thought which we have sent to him. We cannot always expect such immediate physical result; but if we understand the laws of nature we shall in every case be equally sure that some result is being produced.

It is often difficult for the man who is unaccustomed to these studies to believe that he is really affecting those at whom his thought is aimed; but experience in a great number of cases has shown us that anyone who makes a practice of such efforts will in time find evidence of his success accumulating until it is no longer possible for him to doubt. Each man should make it part of his life thus to try to help all whom he knows and loves, whether they be what is commonly called living or what is commonly called dead; for naturally the possession or the absence of the physical body makes no difference whatever to the action of forces which are leveled at the mental and astral bodies. By steady regular practice great good will be done, for we gain strength by using it, and so while we are developing our own powers and ensuring our progress the world will be helped by our kindly efforts. I remember seeing in an American book on mind-cure a passage which illustrates exceedingly well what should be the attitude with regard to the duties and associations of daily life: "Knead love into the bread you bake", it ran; "wrap strength and courage in the parcel which you tie for the woman with the weary face; hand trust and candor with the coin that you pay
to the man with the suspicious eyes".

Quaint in expression, but lovely in its thought, truly the concept that every connection is an opportunity, and that everyone whom we meet even casually is a person to be helped. Thus the student of the Good Law goes through life distributing blessings on all about him, doing good unobtrusively everywhere, though often the recipients of the blessing and the help may have no idea whence it comes. Never forget that in such benefactions every man can take his share, and every man ought to take his share; all who can think can send out kindly helpful thoughts, and no such thought has ever failed, or can ever fail while the laws of the universe hold. We may not always see the result, but the result is there, and we know not what fruit may spring from the tiny seed which we sow in passing along our path of Peace and Love.

From "The Use And Power Of Thought" C. W. Leadbeater

[END QUOTING]

Thank you for your time. May you apply your new-found knowledge with wisdom, care and love for all others.

~ g
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The Use And Power Of Thought (continued some more)

Almost done ~ g

[QUOTING]

Now that we understand to some extent the action of Thought, let us see what use it is possible to make of this knowledge, and what practical considerations emerge from it. Knowing these things, what can we do to forward our own evolution, and what can we do to help others ? Obviously, a scientific consideration of the way in which thought works exhibits it as a matter of far greater importance for evolution than we ordinarily suppose. Since every thought or emotion produces a permanent effect by strengthening or weakening a tendency, and since, furthermore, every thought-vibration and thought-form must inevitably react upon the thinker, the greatest care must be exercised as to the thought or emotion which the man permits within himself. The ordinary man rarely thinks of attempting to check an emotion; when he feels it surging within him he yields himself to it and considers it merely natural. One who studies scientifically the action of these forces realizes that it is his interest as well as his duty to check every such upwelling, and consider before he allows it to sway him whether it is or is not prejudicial to his evolution.

Instead of allowing his emotions to run away with him he must have them absolutely under control; and since the stage of evolution at which we have arrived is the development of the mental body, he must take this matter also seriously in hand and see what can be done to assist that development. Instead of allowing the mind to indulge in its vagaries he should endeavor to assert control over it, recognizing that the mind is not the man, but is an instrument which the man must learn to use. It must not be left to lie fallow; it must not be allowed to remain idle, so that any passing thought-form can drift in upon it and impress it. The worthy Dr. Watts long ago remarked that " Satan finds some mischief still for idle hands to do," and certainly there is truth in the saying when it is applied to these higher levels, for the mind which is left unoccupied is far more likely to take up evil impressions than good ones. The first step towards control of the mind is to learn to keep it usefully occupied — to have some definite good and useful set of thoughts as a background to the mind's operation — something upon which it shall always fall back when there is no immediate need for its activity in connection with duty to be done.

Another most necessary point in its training is that it shall be taught to do thoroughly that which it has to do — in other words, that the power of concentration shall be acquired. This is no light task, as any unpracticed person will find who endeavors to keep his mind absolutely upon one point even for five minutes. He will find that there is an active tendency to wander — that all kinds of other thoughts thrust themselves in; the first effort to fix the mind on one subject, for five minutes is likely to resolve itself into spending five minutes in bringing the mind back again and again from various side-issues which it has followed. Fortunately, though concentration itself is no easy thing, there are plenty of opportunities for attempting it, and the acquisition of it will be of great use in our daily life. We should learn then, whatever we are doing, to focus our attention upon it, and to do it with all our might and as well as it can be done; if we write a letter, let that letter be well and accurately written, and let no carelessness in detail delay it or mar its effect; if we are reading a book, even though it be only a novel, let us read it with attention, trying to grasp the author's meaning, and to gain from it all that there is to be gained. The endeavor to be constantly learning something, to let no day pass without some definite exercise of the mind, is a most salutary one; for it is only by exercise that strength comes, and thus disuse means always weakness and eventual atrophy.

Another point of great importance is that we should learn to husband our energy. Each man possesses only a certain amount of energy, and he is responsible for its utilization to the best advantage. The ordinary man wastes his force in the most foolish manner; but it is especially necessary for the student to learn to avoid this. The average man is simply a center of agitated vibration; he is constantly in a condition of worry, of trouble about something, or in a condition of deep depression, or else he is unduly excited in the endeavor to grasp something. For one reason or another he is always in a state of unnecessary agitation, usually about the merest trifle. Although he never thinks about it, he is all the while influencing other people around him by this condition of his astral and mental bodies; he is constantly communicating these vibrations and this agitation to those unfortunate people who are near him. It is just because millions of people are thus unnecessarily agitated by all sorts of foolish desires and feelings that it is difficult for a sensitive person to live in a large city, or to go into a great crowd of his fellow-men.

Another way in which the average man wastes a great deal of force is by unnecessary argument. It appears to be impossible for him to hold any opinion, whether it be religious or political, or relating to some matter in ordinary life, without becoming a prey to an overmastering desire to force this opinion upon everyone else. He seems quite incapable of grasping the rudimentary fact that what another man chooses to believe is no business of his, and that he is not commissioned by the authorities in charge of the world to go round and secure uniformity in thought and practice. The wise man realizes that truth is a many-sided thing, not commonly held in its entirety by any one man, or by any one set of men; he knows that there is room for diversity of opinion upon almost any conceivable subject, and that therefore a man whose point of view is opposite to his own may nevertheless have something of reason and truth in his belief, He knows that most of the subjects over which men argue are not in the least worth the trouble of discussion, and that those who speak most loudly and most confidently about them are usually those who know least. The student will therefore decline to waste his time in argument; if he is asked for information he is quite willing to give it, but not to waste his time and strength in unprofitable wrangling.

Another painfully common method of wasting strength is in worry. Many men are constantly forecasting evil for themselves and for those whom they love — troubling themselves with the fear of death and of what comes after it, with the fear of financial ruin or loss of social position. A vast amount of strength is frittered away along these unprofitable and unpleasant lines; but all such foolishness is swept aside for the man who realizes that the world is governed by a law of absolute justice, that progress towards the highest is the Divine Will for him, that he cannot escape from that progress, that whatever comes in his way and whatever happens to him is meant to help him along that line, and that he himself is the only person who can delay that advance. He no longer troubles and fears about himself and about others; he simply goes on and does the duty that comes nearest in the best way that, he can, confident that if he does that, all will be well for him. He knows that worry never yet helped anyone, nor has it ever been of the slightest use, but that it has been responsible for an immense amount of evil and waste of force.

The wise man declines to spend his strength in ill-directed emotion. For example, he will utterly decline to take offence at what is said or done by someone else. If another man says something which is untrue or offensive, it is certain that in nine cases out of ten there was no evil intention behind the remark, so that it is not only foolish but unjust to be disturbed about it. Even in the rare case where the remark is intentionally wicked and spiteful — where the man said something purposely to wound another — it is still utterly foolish for that other to allow himself to feel hurt. The irritating word does not in any way injure him, except in so far as he may choose to take it up and injure himself by brooding over it or allowing himself to be wounded in his feelings. What are the words of another, that he should let his serenity be disturbed by them? If he permits himself to care about what another, has said, then it is he himself who is responsible for the disturbance created in his mental body, and not the other man. The other has done and can do nothing that can harm him, and if the student feels hurt and injured, and thereby makes a great deal of trouble for himself, he has only himself to thank for it. If he suffers a disturbance to arise within his mental body or his astral body in reference to something that another has said, that is merely because he has not yet perfect control over his vehicles; he has not yet developed the common-sense which enables him to look down as a soul upon all this, and to go on his way and attend to his own work without taking the slightest notice of foolish or spiteful remarks made by others.

But this is after all only one side of the matter, and that the least important. It is certainly necessary for his own evolution that man should keep mind and emotion under control, and not foolishly waste his force; but it is assuredly still more necessary from another point of view, because it is only by such care that he can enable himself to be of use to his fellow-men, that he can avoid doing harm to them and can learn how to do good. If, for example, he lets himself feel angry, he naturally produces a serious effect upon himself, because he sets up an evil habit and makes it more difficult to resist the evil impulse next time it assails him. But he also acts seriously upon others around him, for inevitably the vibration which radiates from him must affect them also. If he is making an effort to control his irritability, so perhaps are they, and his action will help or hinder them, even though he is not in the least thinking of them. Every time that he allows himself to send out a wave of anger, that tends to arouse a similar vibration in the mind or astral body of another — to arouse it if it has not previously existed, and to intensify it if it is already present; and thus he makes his brother's work of self-development harder for him, and places a heavier burden upon his shoulders. On the other hand, if he controls and represses that wave of anger, lie radiates instead calming and soothing influences which are distinctly helpful to all those near him who are engaged in the same struggle.

Inevitably and without any effort of ours any thought which arises within our minds must be influencing the minds of others about us. Consider then the responsibility if a thought be impure or evil, for we are then spreading moral contagion among our fellow-men. Hundreds and thousands of people possess within them latent germs of evil — germs which may never blossom and bear fruit unless some force from without plays upon them and stirs them into activity. If we yield ourselves to an impure or unholy thought, the wave of force which we thus produce may be the very factor which awakens the germ and causes it to begin to grow, and so we may start some soul upon a downward career. The impulse so given may blossom out later into thoughts and words and deeds of evil, and these in their turn may injuriously affect thousands of other men even in the far distant future. We see then how terrible is the responsibility of a single impure or evil thought. Happily all this is true of good thought as well as of evil, and the man who realizes this may set himself to work to be a veritable sun, constantly radiating upon all his neighbors thoughts of love and calm and peace. This is a truly magnificent power, yet it is within the reach of every human being, of the poorest as well as the wealthiest, of the little child as well as the great sage.

Possessing this tremendous power, we must be careful how we exercise it. We must remember to think of a person as we wish him to be, for the image that we thus make of him will naturally act powerfully upon him and tend to draw him gradually into harmony with itself. Let us fix our thoughts upon the good qualities of our friends, because in thinking of any quality we tend to strengthen its vibration, and therefore to intensify it.

From "The Use And Power Of Thought" C. W. Leadbeater

[END QUOTING]
.

The Use And Power Of Thought (continued)

[QUOTING]

Let us consider separately the action of these two manifestations of thought-power. The vibration may be simple or it may be complex, according to the character of the thought; but its strength is poured out chiefly upon some one of the four levels of mental matter — the four subdivisions which constitute the lower part of the mental world. Most of the thoughts of the ordinary man center round himself, his desires, and his emotions, and they are therefore vibrations of the lowest subdivision of mental matter; indeed, the corresponding part of the mental body is the only one which is as yet fully developed and active in the great majority of mankind. It must not be forgotten that in this respect the condition of the mental body is very different from that of the astral vehicle. In the ordinary cultured man of our race the astral body is, as fully developed as the physical, and the man is perfectly capable of using it as a vehicle of consciousness. He is not yet much in the habit of so using it, and is consequently shy about it and distrustful of his powers; but the astral powers are all there, and it is simply a question of becoming accustomed to their use. When he finds himself functioning in the astral world either during sleep or after death, he is fully capable of sight and hearing, and can move about whithersoever he will.

In the heaven-world, however, he finds himself under very different conditions, for the mental body is as yet by no means fully developed, that being the part of its evolution upon which the human race is at the present moment engaged. The mental body can be employed as a vehicle only by those who have been specially trained in its use under Teachers belonging to the Great Brotherhood of Initiates; in the average man it is only partially developed, and cannot in the least be employed as a separate vehicle of consciousness. In the majority of men the higher portions of the mental body are as yet quite dormant, even when, the lower portions are in vigorous activity. This necessarily implies that while the whole mental atmosphere is surging with vibrations belonging to the lowest subdivision, there is as yet comparatively little activity on the higher subdivisions — a fact which we shall need to have clearly in mind when we come to consider presently the practical possibility of the use of thought-power. It has also an important bearing upon the distance to which a thought-wave may penetrate.

The distance covered by such a wave, and the strength and persistence with which it can impinge upon the mental bodies of others, depend upon the strength and clearness of the original thought. In this respect it resembles the voice of a speaker, setting in motion waves of sound in the air, which radiate from him in all directions, and convey his words to all those who are (as we say) within hearing; and the distance to which his voice can penetrate depends upon its strength and the clearness of his enunciation. In exactly the same way a strong thought will carry much farther than one which is weak and undecided; but clearness and distinctness are of even greater importance than strength. Again, just as the speaker's voice may fall upon heedless ears where men are already engaged in business or in pleasure, so may a strong wave of thought sweep past without affecting the mind of a man if he is already wholly engrossed in some other line of thought. Many men, however, do not think definitely or strongly except when in the immediate prosecution of some business that demands their whole attention, so that there are always within reach many minds that are liable to be considerably affected by the thoughts which impinge upon them.

The action of this vibration is eminently adaptable. It may exactly reproduce itself, if it finds a mental body which readily responds to it in every particular; but when this is not the case, it may nevertheless produce a decided effect along lines broadly similar to its own. Suppose for example, that a Catholic kneels in devotion before an image of the Blessed Virgin. He sends rippling out from him in all directions strong devotional vibrations; if they strike upon the mental or astral body of another Catholic, they will arouse in him a thought and feeling identical with the original. But if they should strike upon a Christian of some other sect, to whom the image of the Blessed Virgin is unfamiliar, they will still awaken in him the sentiment of devotion, but that will follow along its accustomed channel, and be directed towards the Christ.

In the same way, if they should touch a Muhammadan they would arouse in him devotion to Allah, while in the case of a Hindû the object might be Krshna, and in the case of a Pãrsî, Ahuramazda. But they would excite devotion of some sort wherever there was a possibility of response to that idea. If, however, they should touch the mental body of a materialist, to whom the very idea of devotion in any form is unknown, they would still produce an elevating effect. They could not at once create a type of vibration to which the man was wholly unaccustomed, but their tendency would be to stir a higher part of his mental body into some sort of activity; and the effect, though less permanent than in the case of the sympathetic recipient, could not fail to be good. The action of an evil or impure thought is governed by the same laws. A man who is so foolish as to allow himself to think of another with hatred or envy radiates a wave tending to provoke similar passions in others; and though his feeling of hatred be for someone quite unknown to these others, and so it is impossible that they should share it, yet the radiation will stir in them an emotion of the same nature towards a totally different person.

The work of the thought-form is more limited, but much more precise than that of the vibration. It cannot reach so many persons — indeed we may say that it cannot act upon a person at all unless he has in him something which is harmonious with the vibrant energy which ensouls it. The powers and possibilities of these thought-forms will perhaps be clearer to us if we attempt to classify them. Let us consider first the thought which is definitely directed towards another person — as when a man sends forth from himself a thought of affection or of gratitude (or unfortunately it may be sometimes of envy or jealousy) towards someone else. Such a thought will produce radiating waves precisely as would any other, and will therefore tend to reproduce itself in the minds of those within the sphere of its influence. But the thought-form which it creates is imbued with definite intention, as it were; and as soon as it breaks away from the mental and astral bodies of the thinkers it goes straight towards the person to whom it is directed, and fastens itself upon him.

It may be compared not inaptly to a Leyden jar with its charge of electricity — the matter of the mental and astral worlds forming the body, which is symbolized by the jar, and the vibrant energy of the thought which ensouls it corresponding to the charge of electricity. If the man towards whom it is directed is at the moment in a passive condition, or if he has within him active oscillations of a character harmonious with its own, it will at once discharge itself upon him. Its effect will naturally be to provoke a vibration similar to its own if none such previously existed, and to intensify it if it is already to be found there. If the man's mind is for the time so strongly occupied along some other lines that it is impossible for the vibration to find an entrance, the thought-form hovers about him waiting for an opportunity to discharge itself.

In the case of a thought which is not directed to some other person, but is connected chiefly with the thinker himself (as indeed are the majority of man's thoughts), the vibration spreads in all directions as usual, but the thought-form floats in the immediate neighborhood of its creator, and its tendency is constantly to react upon him. As long as his mind is fully occupied with business, or with a thought of some other type, the floating form simply bides its time; but when his train of thought is exhausted, or his mind for a moment lies fallow, it has an opportunity to react upon him, and immediately it begins to repeat itself — to stir up in his mind a repetition of the thought to which he has previously yielded himself. Many a man may be seen surrounded by a shell of such thought-forms, and he will frequently feel their pressure upon him — a constant suggestion from without of certain thoughts; and if the thought be evil, he very likely believes himself to be tempted by the devil: whereas the truth is that he is his own tempter, and that the evil thoughts are entirely his own creation.

Thirdly, there is the class of thought which is neither centered round the thinker nor aimed specially at any person. The thought-form generated in this case does not hang about the thinker, nor has it any special attraction towards another man, so it simply remains idly floating where it was called into existence. Each man as he moves through life is thus producing three classes of thought-forms — those which shoot straight out away from him, aiming at a definite objective; those which hover round him and follow him wherever he goes; and those which he leaves behind him as a sort of trail which marks his route.

The whole atmosphere is filled with thought of this third type, vague and indeterminate; so that as we walk along we are, as it were, picking our way through vast masses of them; and if our minds are not already definitely occupied, these vague wandering fragments of other people's thought will seriously affect us. They, sweep through the mind which is lying idle, and probably the majority of them do not arouse in it any especial interest; but now and then comes one which attracts attention, and the mind fastens upon it, entertains it for a moment or two, and dismisses it a little stronger than it was on arrival.

Naturally this mixture of thought from many sources has no definite coherence — though it must be remembered that any one of these may start a line of associated ideas, and so set the mind thinking on its own account. If a man pulls himself up suddenly as he walks along the street, and asks himself: "What am I thinking about, and why? How did I reach this particular point in my train of thought?" and if he tries to follow back the line of his thoughts for the last ten minutes, he will probably be quite surprised to discover how many idle and useless thoughts have passed through his mind in that space of time. They are not one-fourth of them his own thoughts; they are simply those fragments which he has picked up as he passed along. In most cases they are quite valueless, and their general tendency is distinctly more likely to be evil than good.

From "The Use And Power Of Thought" C. W. Leadbeater

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The Use And Power Of Thought

Still at it. The subject of Thought is of the greatest significance to humanity. Improper thinking is at the root of all of mankind's troubles. Many thousands of years of reckless, self-focused thinking have created the aeons that rule us today. The correct use of thought is the key to our deliverance ~ g

[QUOTING]

Of the general nature of the unseen world I have written elsewhere. For the moment, let us concentrate our attention on one of its most striking characteristics — the ready response of the finer types of matter (of which it is constructed) to the influences of human thought and emotion. It is difficult for those who have not studied the subject to grasp the absolute reality of these forces — to understand that they are in every respect as definite in their action upon the finer type of matter as is the power of steam or electricity over physical matter. Every one knows that a man who has at his disposal a large amount of steam power or electrical power can do useful work and produce definite results; but few people know that every man has at his disposal a certain amount of this other and higher power, and that with that he can produce results just as definite and just as real.

As matters stand at present in the physical world, only a few men can have at their disposal any large amount of its forces, and so only a few can become rich by their means; but it is a prominent feature of the vivid interest of the unseen side of life, that every human being, rich or poor, old or young, has already at his disposal no inconsiderable proportion of its forces. And therefore the riches of these higher planes, which are obtained by the right use of these powers, are within the reach of all.

Here, then, is a power possessed by all, but intelligently used as yet by few. It is, surely well worth our while to take up the matter, to enquire into it, and to try to comprehend it. Indeed there is even more reason for so doing than has yet been mentioned; for the truth is that to some extent we are all already unconsciously making use of this power, and because of our ignorance we are employing it wrongly, and doing harm with it instead of good. The possession of power always means responsibility; so in order to avoid doing harm unintentionally, and in order to utilize thoroughly these magnificent possibilities, it will clearly be well for us to learn all that we can on this subject.

What, then, is THOUGHT, and how does it show itself ? Those who have even a superficial acquaintance with Theosophical literature are aware that man possesses a vehicle corresponding to each of the interpenetrating worlds of our solar system — that his astral body is the vehicle of his desires, passions, and emotions; and that his thought expresses itself through that higher vehicle of still finer matter which we usually call the mental body. It is in this latter vehicle that thought first shows itself to the sight of the clairvoyant; and it appears as a vibration of its matter — a vibration which is found to produce various effects, all of them quite in line with what scientific experience in the physical world would lead us to expect.

First there is the effect produced upon the mental body itself; and we find that to be of the nature of setting up a habit. There are many different types of matter in the mental body, and each of them appears to have its own special rate of oscillation, to which it seems most accustomed, so that it readily responds to it and tends to return thereto as soon as possible when it has been forced away from it by some strong rush of thought or feeling. A sufficiently strong thought may for the moment set the whole of the matter of the mental body swinging at the same rate; and every time that that happens it is a little easier for it to happen again. A habit of vibrating at that rate is being set up in the mental body, so that the man will readily repeat that particular thought.

Secondly, there is the effect produced upon the other vehicles of the man, which are above and below the mental body in degree of density. We know that in the physical world disturbances in one type of matter are readily communicated to another type — that, for example, an earthquake will produce a mighty wave in the sea and again (from the other side) that the disturbance of the air by a storm will immediately produce ripples, and presently great waves, in the ocean beneath it. In just the same way a disturbance in a man's astral body (that is to say, what we commonly call an emotion) will set up undulations in the mental body, and cause thoughts which correspond to the emotion. Conversely, the movement in the mental body affects the astral body, if it be of a type which can affect it — which means that certain types of thought will readily provoke emotion. Just as the mental vibration acts upon the astral matter, which is denser than it is, so also does it inevitably act upon the matter of the causal body, which is finer than it. Thus the habitual thought of the man builds up qualities in the ego himself.

So far, we have been dealing with the effect of the man's thought upon himself; and we see that in the first place it tends to repeat itself, and that in the second place it acts not only upon his emotions, but also permanently upon the man himself. Now let us turn to the effects which it produces outside of himself — that is, upon the sea of mental matter which surrounds us all, just as does the atmosphere.

Thirdly, then, every thought produces a radiating undulation, which may be either simple or complex according to the nature of the thought that gives it birth. This vibration may under certain conditions be confined to the mental world, but also it may produce an effect in worlds above and below. If the thought be purely intellectual and impersonal — if, for example, the thinker is considering a philosophical system, or attempting to solve a problem in algebra or geometry — the wave sent forth will affect merely the mental matter. If the thought be of a spiritual nature, if it be tinged with love or aspiration, or with deep unselfish feeling, it will rise upwards into the realm of the higher mental, and may even borrow some of the splendor and glory of the intuitional level — a combination which renders it exceedingly powerful. If, on the other hand, the thought is tinged with something of self or of personal desire, its oscillations at once draw downwards and expend most of their force in the astral world.

All these undulations act upon their respective levels just as does a vibration of light or sound here in the physical world. They radiate out in all directions, becoming less powerful in proportion to their distance from their source. But we should remember that the radiations affect not only the sea of mental matter which surrounds us, but also act upon other mental bodies moving within that sea. We are all familiar with the experiment in which a note struck on a piano, or a string sounded on a violin, will set the corresponding note sounding upon another instrument of the same kind, which has been tuned exactly to the same pitch. Just as the vibration set up in one instrument is conveyed through the air and acts upon the other instrument, so is the thought-vibration set up in one mental body conveyed by the surrounding mental matter and reproduced in another mental body — which, stated from another point of view, means that thought is infectious. We will return to this consideration later.

Fourthly, every thought produces not only an undulation but a form — a definite, separate object, which is endowed with force and vitality of a certain kind, and in many cases behaves like a temporary living creature. This form, like the vibration, may be in the mental world only; but much more frequently it descends to the astral level and produces its principal effect in the world of emotions. The study of these thought-forms is of exceeding interest; a detailed account of many of them, with colored illustrations of their appearance, will be found in a book called Thought-Forms. At the moment, we are concerned less with their appearance than with their effects and with the way in which they can be utilized.

From "The Use And Power Of Thought" C. W. Leadbeater

[END QUOTING]

Sorry to belabor the subject, but it's important to direct the focus to something we normally do not think about...Thinking. Our mental body is destined for a grand purpose: it plays a critical role in the transfiguristic process. Right now, the mental body of the average human is like a wild, unbridled horse. It is we who must place the bridle on the horse and bring our thinking under total control.

~ g
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More On Thought-Forms

More on thought-forms can be found in Chapter Seven of The Astral Body by A. E. Powell.

Trying not to get stuck on this subject, but it is important. Everything begins with Thought. At some point, whether in this life or in lives to come, one must learn to understand, control and properly utilize this creative function.

You may as well start now.

~ g
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Thought-Forms

 

[QUOTING]

THE TWO EFFECTS OF THOUGHT

Each definite thought produces a double effect—a radiating vibration and a floating form. The thought itself appears first to clairvoyant sight as a vibration in the mental body, and this may be either simple or complex. If the thought itself is absolutely simple, there is only the one rate of vibration, and only one type of mental matter will be strongly affected.

The mental body is composed of matter of several degrees of density, which we commonly arrange in classes according to the sub-planes. There are thus many varieties of this mental matter, and it is found that each one of these has its own especial and appropriate rate of vibration, to which it seems most accustomed, so that it very readily responds to it, and tends to return to it as soon as possible when it has been forced away from it by some strong rush of thought or feeling.

When a sudden wave of some emotion sweeps over a man, for example, his astral body is thrown into violent agitation, and its original colors are for the time almost obscured by the flush of carmine, of blue, or of scarlet which corresponds with the rate of vibration of that particular emotion. This change is only temporary; it passes off in a few seconds, and the astral body rapidly resumes its usual condition. Yet every such rush of feeling produces a permanent effect: it always adds a little of its hue to the normal coloring of the astral body, so that every time that the man yields himself to a certain emotion it becomes easier for him to yield himself to it again, because his astral body is getting into the habit of vibrating at that especial rate.

The majority of human thoughts, however, are by no means simple. Absolutely pure affection of course exists; but we very often find it tinged with pride or with selfishness, with jealousy or with animal passion. This means that at least two separate vibrations appear both in the mental and astral bodies—frequently more than two. The radiating vibration, therefore, will be a complex one, and the resultant thought-form will show several colors instead of only one.

HOW THE VIBRATION ACTS

These radiating vibrations, like all others in nature, become less powerful in proportion to the distance from their source, though it is probable that the variation is in proportion to the cube of the distance instead of to the square, because of the additional dimension involved. Again, like all other vibrations, these tend to reproduce themselves whenever opportunity is offered to them; and so whenever they strike upon another mental body they tend to provoke in it their own rate of motion. That is—from the point of view of the man whose mental body is touched by these waves—they tend to produce in his mind thoughts of the same type as that which had previously arisen in the mind of the thinker who sent forth the waves.

The distance to which such thought-waves penetrate, and the force and persistency with which they impinge upon the mental bodies of others, depend upon the strength and clearness of the original thought. In this way the thinker is in the same position as the speaker. The voice of the latter sets in motion waves of sound in the air which radiate from him in all directions, and convey his message to all those who are within hearing, and the distance to which his voice can penetrate depends upon its power and upon the clearness of his enunciation. In just the same way the forceful thought will carry very much further than the weak and undecided thought; but clearness and definiteness are of even greater importance than strength. Again, just as the speaker's voice may fall upon heedless ears where men are already engaged in business or in pleasure, so may a mighty wave of thought sweep past without affecting the mind of the man, if he be already deeply engrossed in some other line of thought.

It should be understood that this radiating vibration conveys the character of the thought, but not its subject. If a Hindu sits rapt in devotion to Kṛiṣhṇa, the waves of feeling which pour forth from him stimulate devotional feeling in all those who come under their influence, though in the case of the Muhammadan that devotion is to Allah, while for the Zoroastrian it is to Ahuramazda, or for the Christian to Jesus.

A man thinking keenly upon some high subject pours out from himself vibrations which tend to stir up thought at a similar level in others, but they in no way suggest to those others the special subject of his thought. They naturally act with special vigour upon those minds already habituated to vibrations of similar character; yet they have some effect on every mental body upon which they impinge, so that their tendency is to awaken the power of higher thought in those to whom it has not yet become a custom. It is thus evident that every man who thinks along high lines is doing missionary work, even though he may be entirely unconscious of it.

THE FORM AND ITS EFFECT

Let us turn now to the second effect of thought, the creation of a definite form. All students of the occult are acquainted with the idea of the elemental essence, that strange half-intelligent life which surrounds us in all directions, vivifying the matter of the mental and astral planes. This matter thus animated responds very readily to the influence of human thought, and every impulse sent out, either from the mental body or from the astral body of man, immediately clothes itself in a temporary vehicle of this vitalised matter.

Such a thought or impulse becomes for the time a kind of living creature, the thought-force being the soul, and the vivified matter the body. For brevity's sake, call this quickened matter simply elemental essence; and sometimes they speak of the thought-form as "an elemental." There may be infinite variety in the colour and shape of such elementals or thought-forms, for each thought draws round it the matter which is appropriate for its expression, and sets that matter into vibration in harmony with its own; so that the character of the thought decides its color, and the study of its variations and combinations is an exceedingly interesting one.

If the man's thought or feeling is directly connected with someone else, the resultant thought-form moves towards that person and discharges itself upon his astral and mental bodies. If the man's thought is about himself, or is based upon a personal feeling, as the vast majority of thoughts are, it hovers round its creator and is always ready to react upon him whenever he is for a moment in a passive condition.

For example, a man who yields himself to thoughts of impurity may forget all about them while he is engaged in the daily routine of his business, even though the resultant forms are hanging round him in a heavy cloud, because his attention is otherwise directed and his astral body is therefore not impressible by any other rate of vibration than its own. When, however, the marked vibration slackens and the man rests after his labours and leaves his mind blank as regards definite thought, he is very likely to feel the vibration of impurity stealing insidiously upon him. If the consciousness of the man be to any extent awakened, he may perceive this and cry out that he is being tempted by the devil; yet the truth is that the temptation is from without only in appearance, since it is nothing but the natural reaction upon him of his own thought-forms.

Each man travels through space enclosed within a cage of his own building, surrounded by a mass of the forms created by his habitual thoughts. Through this medium he looks out upon the world, and naturally he sees everything tinged with its predominant colors, and all rates of vibration which reach him from without are more or less modified by its rate. Thus until the man learns complete control of thought and feeling, he sees nothing as it really is, since all his observations must be made through this medium, which distorts and colors everything like badly-made glass.

If the thought-form be neither definitely personal nor specially aimed at someone else, it simply floats detached in the atmosphere, all the time radiating vibrations similar to those originally sent forth by its creator. If it does not come into contact with any other mental body, this radiation gradually exhausts its store of energy, and in that case the form falls to pieces; but if it succeeds in awakening sympathetic vibration in any mental body near at hand, an attraction is set up, and the thought-form is usually absorbed by that mental body. Thus we see that the influence of the thought-form is by no means so far-reaching as that of the original vibration; but in so far as it acts, it acts with much greater precision. What it produces in the mind-body which it influences is not merely a thought of an order similar to that which gave it birth; it is actually the same thought. The radiation may affect thousands and stir up in them thoughts on the same level as the original, and yet it may happen that no one of them will be identical with that original; the thought-form can affect only very few, but in those few cases it will reproduce exactly the initiatory idea.

From Thought-Forms - Annie Besant and C.W. Leadbeater

[END QUOTING]

Every time you have a thought, you are giving birth to something, a living creation. This creation has a range of activity which enables it to connect with and affect others. One should also take notice of the mention made to how repeated thoughts of the same type condition the astral body (you are what you think). Therefore, it is critically important that you monitor your thoughts for quality and purity. Don't say that you can't do it. It comes down to whether you want to do it.

In order to effect the purification of the mental and astral bodies, conscious supervision and knowledge of the thought-process is critical.

Thought-Forms, by Besant and Leadbeater is required reading for those on the Path who wish to gain insight into the creative faculty of Thought which, ironically, man uses without thinking.

~ g
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Misery Makes For Bad Company

The following is excerpted from Thought-Forms by Annie Besant and C.W. Leadbeater:

[QUOTING]

Thought-forms directed towards individuals produce definitely marked effects, these effects being either partially reproduced in the aura of the recipient and so increasing the total result, or repelled from it. A thought of love and of desire to protect, directed strongly towards some beloved object, creates a form which goes to the person thought of, and remains in his aura as a shielding and protecting agent; it will seek all opportunities to serve, and all opportunities to defend, not by a conscious and deliberate action, but by a blind following out of the impulse impressed upon it, and it will strengthen friendly forces that impinge on the aura and weaken unfriendly ones. Thus may we create and maintain veritable guardian angels round those we love, and many a mother's prayer for a distant child thus circles round him, though she knows not the method by which her "prayer is answered."

In cases in which good or evil thoughts are projected at individuals, those thoughts, if they are to directly fulfil their mission, must find, in the aura of the object to whom they are sent, materials capable of responding sympathetically to their vibrations. Any combination of matter can only vibrate within certain definite limits, and if the thought-form be outside all the limits within which the aura is capable of vibrating, it cannot affect that aura at all. It consequently rebounds from it, and that with a force proportionate to the energy with which it impinged upon it. This is why it is said that a pure heart and mind are the best protectors against any inimical assaults, for such a pure heart and mind will construct an astral and a mental body of fine and subtle materials, and these bodies cannot respond to vibrations that demand coarse and dense matter.

If an evil thought, projected with malefic intent, strikes such a body, it can only rebound from it, and it is flung back with all its own energy; it then flies backward along the magnetic line of least resistance, that which it has just traversed, and strikes its projector; he, having matter in his astral and mental bodies similar to that of the thought-form he generated, is thrown into respondent vibrations, and suffers the destructive effects he had intended to cause to another. Thus "curses [and blessings] come home to roost."

From this arise also the very serious effects of hating or suspecting a good and highly-advanced man; the thought-forms sent against him cannot injure him, and they rebound against their projectors, shattering them mentally, morally, or physically. Several such instances are well known to members of the Theosophical Society, having come under their direct observation. So long as any of the coarser kinds of matter connected with evil and selfish thoughts remain in a person's body, he is open to attack from those who wish him evil, but when he has perfectly eliminated these by self-purification his haters cannot injure him, and he goes on calmly and peacefully amid all the darts of their malice. But it is bad for those who shoot out such darts.

From "The Three Classes of Thought" Thought-Forms, A. Besant, C.W. Leadbeater

[END QUOTING]

The best protection one has against negative thoughts and negative speech is to eliminate sympathetic vibrations within one's own aura. Like attracts like. If something said by someone strikes a chord with you, it is because there is something within you that vibrates in agreement with what the speaker has said. This is not an indictment, but a statement of fact. There is no need to feel some way about this, there is only the need to act.

To repel the onslaughts of negativity that attack us each day, we must work to purify the thought-life. When we purify the thought-life, the astral body will follow. What then radiates from us, will vibrate at a frequency too high for coarse thoughts or low speech to penetrate. As noted in the excerpt above, these energies will bounce off of us.

If we cannot get away from people who radiate negativity, then we should exhibit an indifference to what is being said. We cannot allow ourselves to form an opinion one way or the other. Remain neutral and do not allow what is being said to affect you in any way. If you must respond, then make sure that the response is of a positive nature. Maintain your own cheerful demeanor and do not allow it to be over-powered by negativity. In short:

Be Objective In All Matters Terrestrial
Remain Neutral in All Things
Practice Non-Attachment
Choose Your Thoughts Consciously
Do Not Indulge In Criticism or Gossip
Focus Your Thought On the One Goal, The Path of Return
Study the Literature of the Spiritual School, To Obtain Much-needed Insight
Live Cheerfully and Unselfishly

You can protect yourself against the sludge of dark energy out there, but it will take some work. You will have to change the way you think, permanently. The solution lies within you.

~ g
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Guard Thy Ears And Thy Tongue

"A Soul-man is a person who speaks little and does not lend his ear to much talk. He who spends time in arguing and listening to arguments fights against shadows. For God, the Father, The Good, cannot be verbalized, nor understood by the sense of hearing" - Twelfth Book of the Corpus Hermeticum, verses 28-29

[QUOTING]

The head sanctuary of the human being is one powerful organ of creativity, in a negative as well as a positive sense, in a receptive as well as a creative sense. This is still not sufficiently understood. Our intellectual considerations arise in the head sanctuary. They are rendered dynamic by the will and then expressed by the larynx, or written down by the hand. All our manual activities, all our hand movements are, as you know, related to the functions of the head sanctuary. In this way, our deeds of higher creativity are rendered visible and clearly demonstrable.

Now let us consider the second aspect of these things: someone speaks to you and you listen. In other words, you open your sensory faculty, the receptive aspect of your organ of higher creativity, for the other person, and that is not without results as far as you are concerned. For something along the lines of a coupling, a binding, can occur, because the other person discharges his creative energy over you, and you lap it up, you receive it. And this is in most cases extremely destructive and dangerous indeed, it may often prove lethal to Soul development.

For what is it that makes a person chatter away day and night like a machine gun? Aren't there people who are absolutely bristling with problems and tensions, and who seek to discharge them by chattering endlessly with their fellow human beings? Children, whose lower procreative organs have not yet developed, and older people, whose procreative organs no longer function as such, are often full of chatter.

Young people, as we know, are highly talkative. Words babble out of them in an almost endless stream. This, however, is generally not at all harmful, because what they say is in many respects still unsullied, although of course it is often rather tiresome for their audience!

Old people, on the other hand, have much of their lives behind them. Their karma is fully active, nature is manifested in them to the full extent, and the results of their existence have taken root in the blood. And when their procreative functions begin to decline, everything that stirs and boils in the blood, all those fiery results of the retrograde movement, always seek a way out via the head sanctuary, via the larynx. That is why the Bible says "It is not what goes into the mouth that defiles the man, but what comes out of it". What comes out of the mouth is often a deadly danger.

That is why Tat, who represents the sincere, liberation-seeking individual, is told by Hermes that a virtuous Soul is: a person who speaks little and does not lend his ear to much talk.

Note what is said here:..a person who speaks little and does not lend his ear to much talk... So you should not carry these things to extremes. We have been given the power of speech as an aid. We have, for instance, our social conventions, and a variety of words with which we can express everything required by ordinary life in society. Hermes certainly did not have in mind a community of people who remained absolutely silent at all times.

But when all the pressure, the tension, the divideness, the complexity and the hopelessness under which a person lives come out in the spoken word, then please be careful. If someone has messed up his life and is filled to the brain with tensions, then be careful.

From "The Soul-Man" - The Egyptian Arch-Gnosis, Vol. III - Jan van Rijckenborgh

[END QUOTING]

The above is in keeping with the theme of recent posts. Speech is a sonic representation of one's thoughts. What others say to us, or what we allow ourselves to hear, can be harmful to the Soul on a deeper level than just words. The speaker is sharing his or her astral state with us. If that state is one of darkness and negativity, we are going to be exposed to those vibrations. If we are not careful, our own astral state will be negatively affected, thus impeding the work we are trying to accomplish on the Path: the purification of the mental and astral vehicles.

The next post will try to offer a solution to this problem.

~ g
.

Speaking and Listening

[QUOTING]

What, then, is speech? It is the production and radiation of creative energy, the energy a nature-born human being needs to perform The One Work to which he is called. That is why the Seeker of God will only speak if it is necessary.

And what, then, is listening? It is receiving sensorially that same energy which the other person is discharging by speaking.

When you speak and someone else listens, the listener will absorb into himself all the energy you are pouring out by speaking, a process which, generally speaking, is highly suspect. So speaking and listening are extremely delicate matters about which the pupil must be very careful indeed. If one pursues ones pupilship seriously, speaking and listening will be made subordinate to a Holy Law, which operates only on the plane of the liberated Soul-being. Any speaking and listening which falls below a certain level will harm and bind one to the lower nature.

Man And The Path - The Egyptian Arch-Gnosis Vol. III - Jan van Rijckenborgh

[END QUOTING]

Remember: thoughts are things; they go somewhere. When one speaks, one is essentially verbalizing thought-energy. These sonic vibrations, in the form of what we call words, interpenetrate the aura of the listener and mingle with the vibration of the listener, raising or lowering the  overall vibration of the listener depending on the frequency embedded in the words of the speaker.

You can perhaps see the danger inherent in this for a pupil on the Path, especially if someone who is depressed, angry, gossipy, criticizing, etc. gets a hold of your ear. It's akin to having a garbage truck dump its entire contents at your front doorstep.

When someone speaks to you, their thoughts temporarily become your thoughts, as you have to consider and understand what the speaker is saying in order to formulate a response or opinion. We risk allowing ourselves to be infected by the astral negativity of others when we allow ourselves to listen to certain kinds of speech. Conversely, we can also do harm to others when we engage in lower forms of conversation. Therefore we who are on the Path are urged to "speak little, and to not lend our ear to much talk".

~ g
.

"He Who Speaks Little..."

"He who speaks little is spontaneous and natural" Tao Te Ching - Chapter 23

[QUOTING]

We would like to devote more than superficial attention to the first verse of Chapter 23. If we want to try to fathom the full depth of what Lao Tzu means here, we will need to unveil the mystery of speech and sound.

The first thing you need to bear in mind is that human speech is always closely connected with two processes: the process of breathing and the process of thinking. Unless you breathe, you cannot speak. Without a properly functioning mind you cannot express any language in sound. The larynx -- the organ with which you bring forth articulated sound -- is of relatively minor significance compared to the respiration and the thought process.

When various authors state that the human being can speak and is distinguished from other animals because he has a perpendicular larynx, this is only a partial truth. For all the organs of the material body are necessary if we are to function properly in nature.

In both animal and human heads and hearts are several minute organs which connect them directly with the astral spheres. With many species of animals and human types it is not so much the heart as the solar plexus which plays a large part in that process. This fundamental connection between the living, material body and the astral sphere determines the quality, the whole nature of the creature concerned.

The astral plane is not uniform throughout. It is made up of countless domains, each one qualitatively different from all the others, and in each one of these astral domains, countless possibilities and situations are manifested. So it is easy to understand that every human being possesses an individual astral type, a personal astral key. This key is expressed in every aspect of his being, and is present not only within him, but also around him (or her). On this factor rests the whole nature and quality of a person's breathing.

By this we mean to say that each of us possesses a highly individual, personal respiration-field, which is formed and prepared by our personal astral condition.

So with every breath we take, both the head and the heart will function in a way determined by our astral condition at that moment. In this way, life really does arise from breath, in more than one sense. From our breath arise not only our mental activities, but also our desires. There is an inner, astral basis which arises via the chakras, and there is an outer astral activity, which connects with the inner, astral basis via the breath.

From "He Who Speaks Little Is Spontaneous And Natural" - The Chinese Gnosis - Catharose de Petri, Jan van Rijckenborgh

[END QUOTING]

You live and breathe inside of an invisible bubble that we call your microcosm. Whatever you think and feel is deposited in that invisible bubble and available to you always. What you see when you look out into the world will be colored by what surrounds you in your bubble. In other words, what you are within is reflected back to you.

It is important that you do not pollute your respiration-field. Purification of the mental and astral bodies is of great importance to those attempting to walk The Path. Make it a daily objective to cleanse your respiration field of all negativity and lower vibration thoughts and emotions. Detachment, non-attachment, objectivity and divine indifference. These are the qualities that will bring peace to the astral body. Speak little.

More on 'speech' coming up.

~ g
.