If the Higher Mind-Entity the permanent and the immortal – is of the divine homogeneous essence of "Alaya-Akasa," or Mahat, – its reflection, the Personal Mind, is, as a temporary Principle," of the Substance of the Astral Light. As a pure ray of the "Son of the Universal Mind," it could perform no functions in the body, and would remain powerless over the turbulent organs of Matter. Thus, while its inner constitution is Manasic, its "body," or rather functioning essence, is heterogeneous, and leavened with the Astral Light, the lowest element of Ether. It is a part of the mission of the Manasic Ray, to get gradually rid of the blind, deceptive element which, though it makes of it an active spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions.


 The poet Tennyson said: "Ring out the old, ring in the new." There is, at this point in the history of human evolution, a tremendous and unprecedented golden opportunity. Its origin is not in outward forms and institutions, but in consciousness itself; its promise is rooted in a radical restructuring of the ratios in human consciousness between the unmanifest and manifest. Since this revolution arises within the very principle of Manasic self-consciousness, it can be neither understood nor entered through tellurian conceptions of human history or egoity below the fourth plane. Yet, everywhere, men and women of moral courage can glimpse this subtle transformation through the intimations of awakened intuition, and can authentically respond to the noumenal initiatives of our time. Each may uncover within himself the resources to contribute to the humanity of the future and the selfless strength to take those decisions which will assure participation in that humanity at the moment of death. Humanity now finds itself somewhat past the mid-point of a cycle initiated in the climacteric year of this century, and which will extend through a Mahabharatan re-enactment up until its closing years.

 Before the dawning of the new order of the ages, in which the relations of nations will be changed significantly, humanity will witness the dismantling of the old structures. The clarion call has been sounded and it will be maintained continuously until all the obsolete megaliths that wallow in the debris of the past and the humbug of history, and until all the appalling vicissitudes of the Karma of Israel over two thousand years, will come to an end, and end not with a bang but a whimper. It is the solemn duty of those who have had the sacred privilege of entering the presence of the New Cycle to draw apart, in the words of St. Paul, from the multitudes of fatalists and to insert themselves into the whole human family. This is not easy, for everyone is a victim of his own karma over millions of years. All this karma may be strangely brought together in a concentrated form in a single lifetime, through a process which defies analysis and baffles imitation, and which can only be glimpsed intermittently, in hints and whispers, until the moment of death, when the immortal soul lays down its garment and gains, at last, some inkling of the hidden meaning of human life.

 One of the long-standing problems with the western world, especially over the past two hundred and fifty years, has been its baseless assumption that the entire world owes it an explanation. The many owe no explanation to the few, and above all, there is no explanation owed to the ignorant and uninitiated by the Society of Sages. Krishna owes no one any explanation. If this is understood, it will become clear that human beings have assumed needless burdens of false knowledge. Through a mistaken conception of knowledge they assume that what they repeat below the fourth plane they truly know, because they have failed to grasp the crucial distinction between "knowing how" and "knowing that". Reading a textbook on carpentry does not ensure that one can become a carpenter. A cookbook does not make a chef. If this is true of carpentry and cooking, of music and mathematics, it is even more true of spiritual wisdom. The mere fact of repeating words below the fourth plane does not admit the soul of man to the stream of search. No one becomes a mountain climber by dreaming about it, or by exchanging images and fantasies with others. The truth can only be known by testing and training one's psyche, and this cannot be done without first asking who is really testing and training the psyche. If a human being were merely one of the six specialized principles of human nature, it would be impossible to engage in self-redemption.

 All the principles of man are derivatives and reflections, on different planes of substance, of One Life, One Light and One Energy. When a human being ascends above the fourth plane and becomes immortal, living in the instrument but in the name of the music, inhabiting the vessel but in the name of the Light, remaining in the mask but in the name of the Nameless, he has become attuned to humanity at large. Anyone at any time can become more attentive to the vast milling crowds of human souls, who, though they may wander in the dark and sometimes tumble in the dust, come together in the dusk. As souls, all withdraw into deep sleep and come closer to the Divine within, finding in "nature's second course" the nourishment and strength which enables them to arise the next day and continue with courage their pilgrimage. To become attentive to the cry of the human race, to become responsive to the immemorial march of all human souls on this vast and uncharted pilgrimage, is also to come closer to Krishna within, and to comprehend the affirmation: "I am seated in the hearts of all beings and from me comes knowledge and memory and loss of both."

 There is that facet of the Logos which is karma, the complex interaction of all life-atoms below the fourth plane in the great wheel of life, as the Buddha called it. All of these participate at different rates and with different degrees of semi-unconsciousness – partial, imperfect self-consciousness – in the long pilgrimage. Therefore, human beings generally do not know who they are, where they are or what goal they seek. This threefold ignorance is an integral part of the human enterprise. In the modern world, those who failed spiritually, being unable to maintain even minimal standards of what it is to be human, developed theories based upon the corruption of consciousness to apply to most human beings, who, however imperfect, are not warped in the essential intuitions of the heart. It is the tragedy of man and of human history that the monstrous necromancy and extreme sickness of so few should have imposed so great and so intolerable a burden upon large masses of human beings. This is the fault of modern miseducation, rooted in false ideas of human life, which asserts the quaint dogma – for which there is no evidence and never will be – that the human being is the body, that there is only one life, that this is a universe without moral law, that everything is chaos and without meaning, and that by counting the heads of the mindless, by collating the opinions of cerebrating machines, there is an accredited basis for either Truth or Equality or Freedom. There is none, and therefore the ritual of democracy has failed. All the deceptive tokenism that resulted from the eighteenth century revolution has evaporated.

 Each human being is a Monad or individual, a ray of the Divine, immortal in essence, yet only potentially so as an incarnated ray working in vestures that are evidently mortal. These vestures, ever changing and evanescent, compel every human being to interact with all the seven kingdoms of nature. There is not an animal, not a plant or mineral, not a star or galaxy or planet, which does not feel every subterranean influence in nature. Therefore, all human beings are brought together in a vast solidarity of being in which breathe millions upon millions of centres of light in all the variegated kingdoms of nature. In finding itself, humanity must rediscover its ontological basis in the entire cosmic scheme. Five million years ago in Atlantis, human beings sought the mystery fires but then, alas, degraded them. They sought thaumaturgic powers at the expense of the majority of mankind. They exploited vestal virgins and the theurgic traditions of their wiser ancestors. They generated the intoxicating idea of individual perfection, for which exclusiveness there is no cosmic provision in the grand scheme of evolution. There is not a human being on earth who could truly ascend above the planes without coming into a compassionate relationship with all life. The true Teaching, which has always existed in the world, guarded in sanctuaries around the globe, reminds us that no one can ever make any real spiritual progress except on behalf of all humanity.

 No one can separate himself from the meanest and most wretched of the earth. As soon as human beings utter the sacred sound of the AUM, yet harbour selfish thoughts and intentions, consolidating them and presuming to judge harshly a single being (let alone those who have played such sacrificial roles throughout eighteen million years), they are warped and self-condemned. They cannot hope to benefit at the moment of death from the regenerative compassion of the Bodhisattvas. It is in blind ignorance that human beings perform these extraordinary antics, becoming mere mediumistic entities, collections of diseased and distorted life-atoms, brought together by a pathetic preoccupation with personal failure. The very idea is false. It is false at the very root. There can be no solace for the individual except in the context of universal enlightenment, universal progress and universal welfare. Any human being not threatened by the fact that other human souls exist, not disturbed by the fact that humanity is on the march, can receive help, but only in proportion under law and provided that he does not ask for any more than he deserves and not at the expense of any other being.

 Thus, when the Avataric affirmation of Krishna is made and humanity is given its warning, this is done with a calm indifference to the opinions of individuals but with an unqualified insistence upon the simple proposition that the whole is greater than the part, that the tree is greater than the branch, that the mighty forest is greater than any individual tree. That eternal principle is the enduring basis of the custodianship of the sacred Mysteries amongst the Brotherhood of Bodhisattvas, who serve Krishna faithfully in ceaseless and effortless devotion, without let or hindrance, "without variableness or shadow of turning". This principle has been assiduously upheld without exception in every ancient nation and civilization of the earth, and it will not be forgotten in the future. The doors of the Mystery Temples must remain forever sealed, except to those whose Buddhic intuition resonates to the larger vision, the deeper purpose of all humanity.

 All ancient nations knew this. But though all had their Mysteries and their Hierophants, not all could be equally taught the great metaphysical doctrine; and while a few elect received such truths at their initiation, the masses were allowed to approach them with the greatest caution and only within the farthest limits of fact. "From the DIVINE ALL proceeded Amun, the Divine Wisdom...give it not to the unworthy," says a Book of Hermes. Paul, the "wise Master-Builder, "but echoes Thoth-Hermes when telling the Corinthians "We speak Wisdom among them that are perfect (the initiated)...divine Wisdom in a MYSTERY, even the hidden Wisdom.


 The golden tones of the humanity of the future have already begun to ring out around the globe, and have been greeted with gladness in the hearts of myriads of unknown human beings in every land. For those who have not yet felt it fully, or only intermittently within themselves, the problem is tunnel vision, an inability to see beyond and outside the narrow horizon of one's own myopic perception. This tunnel vision is a great obstacle to each and every one who wishes to come out of the multitude, especially in this extremely visual culture, descended from the peasants of the earth. In narrowness and instantaneity there is no basis for growth and enlightenment. The eyes and ears are proverbial liars. Rather, one must learn to use the eye of mind, to awaken the eye of the soul. Above all, in mystic meditation one must draw within one's own sanctuary in one's inmost heart, because only there can one come closer to the Logos in the Cosmos, closer to the living god in every man, woman and child on this earth. Many people are ready for this, now more than ever. But there are also, alas, some who are part of the sickness of the past.

 Each human being, as a self-determining agent, is responsible for the opportunities and obstacles of his own making. Therefore, each must learn that to wish all human beings well means to hope that everyone may become a friend of the best in himself, may draw apart from the snake of separateness and the slime of selfishness, and emerge from the pit of ignorance, learning instead to use the senses and organs, and especially the sacred organ of the Logos called the tongue, on behalf of universal good. Yet, one cannot learn to affirm the authentic accents of human brotherhood all at once. Those who have made resolves to do so should not expect that they are abruptly going to become new people. At the same time, new beginnings are indeed possible.

 All human beings know that they have had many opportunities to make some small difference to the quality of their life and consciousness. It is possible to make a much greater difference in the presence of the Guru and the Divine Wisdom, especially if one makes use of every opportunity, in the dawn and at twilight, at midday and perhaps even at midnight. Everyone can find some few moments during the day to devote himself to the sacred purpose of self-regeneration. That is the critical message of meta-psychology. And that is why the opportunity is given to various individuals, though they may be ignorant of the ABCs of the Sanatana Dharma, to do that which over a hundred years very few could do effectively, to study the Gupta Vidya – the Secret Doctrine – in a way that provides the basis for meditation. When the teachings are meditated upon daily, in conjunction with the use of bija sutras (mantrams given for the sake of creating a current that may be carried throughout the day), together with self-correction, hope is awakened. Regardless of the gravity effect from the past, individuals may make a new beginning; the more that beginning is made on behalf of all that lives, the more that beginning will become a holy resolve. It will be blessed by all the gods and guardians of the globe, and by the Avatar of the age.

 This has nothing to do with nineteenth century rituals and Victorian habits, with slavish adherence to calendars and clocks. No one need labour under false burdens of expectation and regret bolstered by pseudo-psychological theories of human nature. These are but the rationalizations and residues of the failure of individuals to sort out their own lives, to see and acknowledge the nature of their obligations, needs and wants. Today, all over the globe, more courageous men and women than ever before are preparing themselves to become true learners and have already sensed and saluted in their hearts the coming of the Avatar. Seeing beyond roles and discerning the principles of meta-psychology within their own experience, by honest and voluntary work they are making their own modest but genuine contributions to the whole, thus inserting themselves into the humanity of the future and quietly unravelling the spiritual promise glimpsed in the vigil night of meditation.

 The quintessential meaning of the contemporary revolution in human self-awareness is contained in the meta-psychological teachings that are the basis of Buddhi Yoga. The moral diversity human beings exhibit, ranging from pure compassion to abject selfishness, is to be understood in terms of the distinction between human individuality and its transitory mask, the personality. The tendency of the outward character is determined by the inward polarity of Manas. As H.P. Blavatsky explains:

 The mind is dual in its potentiality: it is physical and metaphysical. The higher part of the mind is connected with the spiritual soul or Buddhi, the lower with the animal soul, the Kama principle. There are persons who never think with the higher faculties of their mind at all; those who do so are the minority and are thus, in a way, beyond, if not above, the average of human kind. These will think even upon ordinary matters on that higher plane.


 The faculty of the mind that predominates in any given lifetime is a function of all the past thoughts and feelings of the Monad in its varied incarnations over millions of years. The selection of the life-atoms that constitute the mortal vestures proceeds under strict law, rooted in the metaphysical unity beyond the cosmos and apportioning the elements to the vestures according to the individual's acknowledgement, or denial, of that unity. When, over a course of lives, an individual has neglected the development of the higher faculties of Manas, the noumenal potential of spiritual consciousness becomes obscured by the thick encrustation of life-atoms impressed with selfishness.

 This is why it is so very difficult for a materialist – the metaphysical portion of whose brain is almost atrophied – to raise himself, or for one who is naturally spiritually minded, to descend to the level of the matter-of-fact vulgar thought. Optimism and pessimism depend on it also in a large measure.


 If one's thinking is noetic, based upon that which is larger and more universal, and if, in this light, one considers calmly the lower and that which is lesser, one will be an optimistic person, glad that there are billions of human beings in the world, happy that children are being born, and above all, eager to greet the future. If, on the other hand, one is amongst those unfortunate people who have made pernicious alliances with the dark side of the moon, coming under its shadow through preoccupation with one s own shadow, one is in extremis. For such, no matter how many years of physical life may remain, it is, in fact, too late. At the moment of death, they will find that they have wasted their lives. Through meditation upon the shadow, through fascination with excreta, they have become afraid of the light. No one else has done this to them. They have excluded themselves from the school of human evolution and are unable to move onward with the awesome pilgrimage of humanity.

 There are many such people in the world today, and, owing to their own selfishness, they are experiencing an extreme form of psychological terror. They, along with their inordinate selfishness, must and will disappear. Like rakshasa ghouls of the graveyard, they will make a great deal of noise before they are finished, but disappear they will because it is too late in Manasic evolution for abnormal selfishness. All human beings are, of course, concerned with survival and self-preservation to some degree, but there is a world of difference between this furtive selfishness and frenetic ego sickness. Ego sickness is abnormal selfishness; it has already created by the power of thought the very avenging demons which will destroy it. These incubi and succubi pursue the abnormally selfish in sleep and in waking life, all the time, until these dark monsters – created out of greed, out of fear of being wrong and making a fresh start, out of fear of the facts of spiritual life, out of exploitation of the patience and kindness, the generosity and magnanimity of others – surround their creator and close in for the kill.

 This is no mere figure of speech, though it was graphically illustrated by Aldous Huxley in The Devils of Loudon. It is not merely a possibility, but a grave fact in the metaphysical realms of human existence beyond the veil of physical life. It is rooted in the capacity of Manasic thought-energy to disturb and impress the atoms of the astral light. Drawing from the science of optics, accessible in a crude form to her readers in the nineteenth century, H.P. Blavatsky explains:

...the rays of thought have the same potentiality for producing forms in the astral atmosphere as the sunrays have with regard to a lens. Every thought so evolved with energy from the brain, creates nolens volens a shape.


One may have the illusion of free will, but this production of astral forms through the power of thought proceeds involuntarily. In the case of an ordinary human being, both this form and the process of its formation are entirely unconscious. One simply does not know what one has done. By contrast, however, in the case of an Adept, who chooses each thought with a beneficent and well-directed motive, the mental emanation can be sent forth with enough of his will and intelligence to accomplish his purpose. The Adept needs no visible media, no complex computer or elaborate postal service. He can instantly transmit a thought over millions of miles. Thus, all Adepts are in immediate and effortless communication with each other, and Adepts in the Army of the Voice are able to take orders from their Chief, who transmits the will of the Avatar instantly to agents all over the globe, who thereby know what exactly they have to do.

 Whilst this instant alertness to the Light of the Logos and the Voice of Vach will not be earned by humanity as a whole until future Rounds, the moment has come for men and women everywhere to choose between love of the Light and morbid slavery to shadows. The logic of Manasic evolution implies a division between forms fostered by astral attachment and vestures evolved through altruistic meditation. Each alternation of day and night, each cycle of birth, death and reincarnation, each pulse-beat and each breath taken is a living moment of choice, a link in the endless chain of potential spiritual growth. With every mental exhalation, one emanates into the common atmosphere either fresh blessings for all or the foul snares of one's future bondage. As the Monad's karma accumulates over the aeons, it does so amidst the vastly larger totals affecting the entire race, which are continuously adjusted by the Lipikas under the impersonal guidance of the laws of invisible Nature. It is the unwavering will of the Logos that every sentient atom of life shall realize its ultimate unity with the One Life, and become thereby an active centre of beneficent light-energy, consecrated to the law of sacrifice – the law of its own being.

 Manasic humanity today is at a moment like the dawn of Venus, filled with the promise of a future wherein societies and civilizations founded upon the sacrificial love of wisdom will flourish. Every dawn dispels the shadows of the night; they are wise in their time who learn to love the light they cannot yet see in its fullness, whose harbinger they can recognize in the bright messenger of the dawn. In a few brief hours on the clock of human evolution, the Sun of Truth will arise for all who are courageous enough to turn towards the East, and mankind will rediscover itself. Having chosen the noetic light of Buddhi within, it will find itself in the company and service of the Servants of the Logos, and engaged in the compassionate travail of the true City of Man.

Hermes, March 1982
by Raghavan Iyer