Category: Quotations

Initiation, Human and Solar

~ quantumdreamer ~ Leave a comment

INITIATION DEFINED

The question anent initiation is one that is coming more and more before the public. Before many centuries pass the old mysteries will be restored, and an inner body will exist in the Church – the Church of the period, of which the nucleus is already forming – wherein the first initiation will become esoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the Church, performed esoterically as one of the mysteries given at stated periods, attended by those concerned. It will also hold a similar place in the ritual of the Masons. At this ceremony those ready for the first initiation will be publicly admitted to the Lodge by one of its members, authorized to do so by the great Hierophant Himself.

Four Words Defined

When we speak of Initiation, of wisdom, of knowledge, or of the probationary Path, what do we mean? We use the words so glibly, without due consideration of the meaning involved. Take, for instance, the word first mentioned. Many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between initiations, and its result and effects. One thing before all else is apparent to the most superficial student, and that is, that the magnitude of the subject is such that in order to deal with it adequately one should be able to write from the viewpoint of an initiate; when this is not the case, anything that is said may be reasonable, logical, interesting, or suggestive, but not conclusive.

The word Initiation comes from two Latin words, in, into; and ire, to go; therefore, the making of a beginning, or the entrance into something. It posits, in its widest sense, in the case we are studying, an entrance into the spiritual life, or into a fresh stage in that life. It is the first step, and the succeeding steps, upon the Path of Holiness. Literally, therefore, a man who has taken the first initiation is one who has taken the first step into the spiritual kingdom, having passed out of the definitely human kingdom into the superhuman. Just as he passed out of the animal kingdom into the human at individualization, so he has entered upon the life of the spirit, and for the first time has the right to be called a “spiritual man” in the technical significance of the word. He is entering upon the fifth or final stage in our present fivefold evolution. Having groped his way through the Hall of Ignorance during many ages, and having gone to school in the Hall of Learning, he is now entering into the university, or the Hall of Wisdom. When he has passed through that school he will graduate with his degree as a Master of Compassion.

It might be of benefit to us also if we studied first the difference or the connection between Knowledge, Understanding, and Wisdom. Though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar.

Knowledge is the product of the Hall of Learning. It might be termed the sum total of human discovery and experience, that which can be recognized by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. It is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. It is the compendium of the arts and sciences. It concerns all that deals with the building and developing of the form side of things. Therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men.

Wisdom is the product of the Hall of Wisdom. It has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. It deals with the life side of evolution. Since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. It is more than that, for it is also the growing capacity of the Thinker to enter increasingly into the mind of the Logos, to realize the true inwardness of the great pageant of the universe, to vision the objective, and to harmonize more and more with the higher measure. For our present purpose (which is to study somewhat the Path of Holiness and its various stages) it may be described as the realization of the “Kingdom of God within,” and the apprehension of the “Kingdom of God without” in the solar system. Perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, – the rearing of the temple of wisdom upon the foundation of knowledge.

Wisdom is the science of the spirit, just as knowledge is the science of matter. Knowledge is separate and objective, whilst wisdom is synthetic and subjective. Knowledge divides; wisdom unites. Knowledge differentiates whilst wisdom blends. What, then, is meant by the understanding?

The understanding may be defined as the faculty of the Thinker in Time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the Hall of Wisdom and link them to the facts of the Hall of Learning. Perhaps the whole idea might be expressed in this way:


Wisdom concerns the one Self, knowledge deals with the not-self, whilst the understanding is the point of view of the Ego, or Thinker, or his relation between them.

In the Hall of Ignorance the form controls, and the material side of things has the predominance. Man is there polarized in the personality or lower self. In the Hall of Learning the higher self, or Ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. Later the Ego controls more and more, until in the Hall of Wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity assumes the mastery.

Aspects of Initiation

Initiation, or the process of undergoing an expansion of consciousness, is part of the normal process of evolutionary development, viewed on a large scale, and not from the standpoint of the individual. When viewed from the individual standpoint it has come to be narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of his own effort, aided by the advice and suggestions of the watching Teachers of the race) he has reached a point wherein a certain range of knowledge of a subjective nature, from the physical plane point of view, is his. It is in the nature of that experience wherein a pupil in a school realizes suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. These moments of intelligent apprehension follow the evolving Monad throughout his long pilgrimage. What has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the Hierarchy endeavors to bring the race to the point where its units will have some idea of the next step to be taken.

Each initiation marks the passing of the pupil in the Hall of Wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarization to another, entails the realization of an increasing unity with all that lives and the essential oneness of the self with all selves. It results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. It is an increased consciousness of God’s plans for the world, and an increased ability to enter into those plans and to further them. It is the effort in the abstract mind to pass an examination. It is the honor class in the Master’s school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim.

Initiation leads to the mount whence vision can be had, a vision of the eternal Now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm;

  • a vision of the Logoic thought-form on the archetypal plane,
  • a vision that grows from initiation to initiation until it embraces all the solar system.

Initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet of the threefold Logos.

Initiation leads to the cave within whose circumscribing walls the pairs of opposites are known, and the secret of good and evil is revealed. It leads to the Cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth’s fetters, held by naught in the three worlds. It leads through the Hall of Wisdom, and puts into a man’s hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at the heart of the solar system. It leads from one state of consciousness to another. As each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is “moving and unmoving,” as phrased by an ancient Scripture.

Initiation involves ceremony. It is this aspect that has been emphasized in the minds of men, perhaps a little to the exclusion of the true significance. Primarily it involves the capacity to see, hear, and comprehend, and to synthesize and correlate knowledge. It does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form, and recognizes the purpose of pervading circumstances. It is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. This process of gradual expansion – the result of the definite effort and strenuous right thinking and living of the aspirant himself and not of some occult teacher performing an occult rite – leads to what one might term a crisis.

At this crisis, which necessitates the aid of a Master, a definite act of initiation is performed, which (acting on a particular center) produces a result on some one body. It keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained.

This ceremony of initiation marks a point of attainment. It does not bring about attainment, as is so often the misconception. It simply marks the recognition by the watching Teachers of the race of a definite point in evolution reached by the pupil, and gives two things:

  1. An expansion of consciousness that admits the personality into the wisdom attained by the Ego, and in the higher initiations into the consciousness of the Monad.
  2. A brief period of enlightenment wherein the initiate sees that portion of the Path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution.

After initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed.

The Place and Effect of Initiation

The ceremony of initiation takes place on the three higher subplanes of the mental plane, and on the three higher planes, according to the initiation. The five-pointed star, at the initiations on the mental plane, flashes out above the head of the initiate. This concerns the first initiations which are undergone in the causal vehicle. It has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. They are felt profoundly in connection with the astral and physical bodies and the lower mental, and affect their control. The chief effect being felt in those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. But it must ever be remembered that the major initiations are taken in the causal body or – dissociated from that body – on the buddhic plane or atmic plane. At the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the Logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very center. This descent is brought about by the action of the Initiator, wielding the Rod of Power, and puts a man in touch with the center in the Body of the Planetary Logos of which he is a part, and this consciously. The two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star “blazes forth from within Itself,” as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the flame.

Again, the four initiations, prior to that of the adept, mark respectively the attainment of certain proportions of atomic matter in the bodies – for instance, at the first initiation one-fourth atomic matter, at the second one-half atomic matter, at the third three-quarters atomic matter, and so on to the completion. Since buddhi is the unifying principle (or the welder of all), at the fifth initiation the adept lets the lower vehicles go, and stands in his buddhic sheath. He creates thence his body of manifestation.

Each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. Words so often mislead. At the fifth initiation, when the adept stands Master in the three worlds, He controls more or less (according to His line of development) the five rays that are specially manifesting at the time He takes the initiation. At the sixth initiation, if He takes the higher degree, He gains power on another ray, and at the seventh initiation He wields power on all the rays. The sixth initiation marks the point of attainment of the Christ, and brings the synthetic ray of the system under His control. We need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. Every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his Monad is the one on which he at length gains power. The love ray, or the synthetic ray of the system, is the final one achieved.

Those who pass away from the earth after the fifth initiation, or those who do not become Masters in physical incarnation, take their subsequent initiations elsewhere in the system. All are in the Logoic Consciousness. One great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater Lodge on Sirius. We have the symbolism held for us fairly well in Masonry, and in combining the Masonic method with what we are told of the steps on the Path of Holiness we get an approximate picture. Let us enlarge somewhat:

The first four initiations of the solar system correspond to the four “initiations of the Threshold,” prior to the first cosmic initiation. The fifth initiation corresponds to the first cosmic initiation, that of “entered apprentice” in Masonry; and makes a Master an “entered apprentice” of the Lodge on Sirius. The sixth initiation is analogous to the second degree in Masonry, whilst the seventh initiation makes the Adept a Master Mason of the Brotherhood on Sirius.

A Master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first Sirian or cosmic initiation.

Excerpted from:

“Initiation, Human and Solar – Chapter II – Initiation Defined” By Alice Bailey and Djwhal Kuhl

Wisdom Ripens Sentient Beings – Spooky

~ quantumdreamer ~ Leave a comment

Well, I have just ordered a translation of a book by Jamgön Ju Mipham Gyatso or Mipham the Great a famous Tibetan polymath about divination using Manjushri mantra by dice. Manjushri is the Bodhisattva of wisdom and is depicted with a sword to cut through ignorance and a book for wisdom and learning. {The perfection of Wisdom Sutras}

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For several years Manjushri mantra was a part of my chanting practice.

“Om ah ra pa tsa na dhi”

Wisdom ripens all sentient beings

I have just listened to Tsem Rinpoche on YouTube describe how dice for Mo divination are made from sandalwood…spooky if you look at my dream (previous) in which “my” dice are made from the root of a tree. He further states that divination and or knowledge can come in dreams to “advanced” practitioners.

From Wiki.

“Sandalwood is expensive compared to other types of woods. To maximize profit, sandalwood is harvested by removing the entire tree instead of felling at the trunk near ground level. This way wood from the stump and root, which possesses high levels of sandalwood oil, can also be processed and sold.”

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I have always considered Manjushri as the most neutral of figures, because knowledge and wisdom have no emotional turbulence attached. The feeling of Manjushri is always light.

It looks like I am also back to the Kalachakra Tantra again.

Freaky Friday….

Tibetan Dice Dream 1-11-2024

~ quantumdreamer ~ 1 Comment

This is one of a recent series of “out of the blue” dreams which seems to have little or no relevance to my current life circumstance and events therein.

I am shown a dice/die which is a cube with rounded corners. It has the feel of ivory and looks ancient. I know beyond doubt that it is a Tibetan dice. I know that Tibetan dice are unlike any other dice in the world because of their special properties. I can only see the face of the die with a singular dot to denote one. I know the others are there, but the dream zooms in.

A little later I see two dice. I see that they are carved out of a deep root of a tree and shaped and polished. It is a long process and a labour of love. These are my Tibetan dice. They are perfect cubes with sharp edges and corners. I hold them in my hand and throw the dice, and I see two faces each with a singular dark blue dot. I have thrown two. They are made of root and Tibetan. The workmanship is exquisite. I know the meaning of two and its significance,

Dream ends.

I had not heard of this but when I put Tibetan Dice into Google…

From Wikipedia

Mo (divination)

Mo (Tibetan: མོ་, Wylie: mo), is a form of divination that is part of the culture and religion of Tibet. The Tibetan people consult Mo when making important decisions about health, work or travel. Mo employs dice and there are books written by various lamas on interpretations for the casting of dice. The answers given by the Mo are regarded as coming from Manjushri, the Bodhisattva of wisdom. Mo is considered to represent a blend of Tibetan shaman traditions and Buddhist beliefs.

One Mo prediction manual was composed by Jamgon Ju Mipham Gyatso, a great scholar and saint of the Nyingmapa tradition of Tibetan Buddhism. This Mo prediction manual is based primarily upon the Kalachakra Tantra and supplementary explanations from the ‘Ocean of Dakinis’. To use this Mo divination, one must have a question in mind and roll the dice. The dice’s outcome will indicate an answer in the prediction manual. The answer in the manual should answer your question but may need some interpretation.

The Dalai Lama consults the Mo divination when making important decisions.

Removal of the Ten Buddhist Fetters and Psychology

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Removal of the Ten Buddhist Fetters and Psychology

I have always thought that Buddhism is pretty radical. If one removes all ten fetters one no longer reincarnates, so the theory goes.  In the context of Abhidhamma Pitaka the vast majority of humans have no experience beyond the first couple of fetters. Discussion therefore is based on scripture and not personal experience; it is by way of speculation.

The first fetter of self can be thought of as the business of psychology, one is encouraged therein to have a notion of self, an identity. If you lack many of the emotions in the second enumeration you might get a diagnosis of Aspergers’ or clinical depression. You certainly would not have a starring role in Dallas or East Enders.

The teachings of Buddha if applied take one way beyond psychology and the socio-political framing of mundane human experience. It, the fetter, could be called the limitation of and by social conditioning, complying with societal ideas and trying to fit therein. Making an image to attempt to convey to others. If you think in terms of social media Abhidhamma Pitaka’s list of ten fetters are perhaps the guidebook to social popularity, the more you express the more likes and followers you get. Does Trump exhibit any of these fetters?

I find some of the available Buddhist interpretations a bit absolutist. Complete removal of reproductive urge is probably not possible. Porn hub reinforces the first fetter kāma-rāga.   

Getting things in perspective and balanced is probably a healthier way. After all the Diamond sutra admonishes against seeking the absolute. A classic sign of depression is loss of libido. Psychologists may contest the teachings of Siddhartha.

What are the ten fetters in Buddhist tradition?

 This by Andrei Palskoi on Quora

https://www.quora.com/What-are-the-ten-fetters-in-Buddhist-tradition

The fetters are attachments to illusory ideas about how reality is built and operates. They are the rules that you believe are solid and unbreakable, whereas in fact they are nothing more than ephemeral mental contracts.

Each of them can be seen as a counterweight applied to balance the scales after they’ve been originally tipped off by the 10th fetter, culminating with the 1st fetter like a cork sealing the jinn’s bottle. They are intended to create and/or restore the illusion of stability, and the price for having that illusion is the lack of freedom – that’s why they called “fetters”. They feel important to abide by, even when they result in suffering.

There are many different interpretations of their meaning. Below is mine – by no means accurate or even orthodox, but it’s one of those things where you cannot rely on dogmas (see fetter #3).

  1. Person – thinking that there is an actual object with fixed properties called “a person”, or “self”. Once the imaginary description of “who you are” is formed, there is a strong feeling of being obligated to act in accordance with how that “you” would act. Essentially, in this fetter you are bound by the mental model of yourself. The fear of violating this fetter is that for your reputation in your own or someone else’s eyes. Also, many other stories and beliefs are predicated on the idea of “you” as an actor playing a crucial role in them.
  2. Doubt – traditionally by this it is meant doubt in Buddha’s teachings. Effectively, it is doubt that there is indeed a way back out of your existential conundrum. It binds you into arguing about everything, rather than putting sincere whole-hearted effort into looking at the facts and be willing to honestly admit what they show, even if it goes against your preconceived beliefs.

{often very specifically about the teachings of Buddha and the Dharma my addition}.

  1. Rites and rituals – this includes dogmas, habits and any other kind of mind automation. It binds you into thinking that if “things were this way before”, they are expected to continue the same way. This fetter is an inertia of mind, i.e. repeating what it was accustomed to doing. It is also a belief in magic that merely by doing some rituals that you don’t understand you can control the experiences and prevent unwanted ones from happening. Basically, relying on stale old recipes and ignoring the new realities of the moment.
  2. Desire, or lust – belief that you can want a form and when you do, you must run after it. Effectively, it is imagining some experience and feeling irresistible draw to falling into it, as well as aversion to the idea of not getting what’s desired. Together the 4th and 5th fetters are manifestations of the false belief that by mastering the art of pulling in pleasant experiences and pushing out unpleasant ones it is possible to achieve ever-lasting comfort.
  3. Aversion, or ill will – when something goes against your expectations (which is inevitable), you feel in your guts some invisible force that is presumably pushing you towards resistance in all its forms (hatred, fear, suppression, avoidance, etc.). Rather than an attachment to experiencing pleasant experiences, it is an attachment to reacting to unpleasant ones. This is where the suffering is born out of refusal to accept that ultimately there is no control of what happens.
  4. Forms – belief that reality consists of fixed objects with properties and feeling of being bound by those forms and their importance. Subject-object separation.
  5. Attachment to formless ideas – belief that apart from the pure “being”, there are other fundamental qualities of experience such as time and space, and there is witnessing of these qualities through perception. This is where the idea of “independent reality” is born.
  6. Conceit – belief that the mental idea of what is going on is more important than the actual experience. This is a belief that the experience must “make sense”, which begins with the simplest sense of pure “being” – the first fixed mental construct, the first attempt to fabricate an illusion of something reliable, predictable and lasting, something that can be grasped at.
  7. Restlessness – the outcome of the original ignorance, chaotic flow of ever-changing experiences with no fixed structure whatsoever. The first anxiety of having nothing to grasp at. The other 8 fetters are essentially failed attempts to hide this anxiety, which can be felt again at any time when they don’t work.
  8. Ignorance – The beginning of the “flame” – falling for the false appearance of experiences and ignoring the true knowledge that there can be no experience that has any substance, permanence, satisfactoriness. A “big bang” manifestation of experiential reality, i.e. samsara. Conscious emptiness that accidentally confused itself into dreaming up the realm of experiences and cannot awaken back from its dream.

This from Wikipedia:

Abhidhamma Pitaka’s list of ten fetters

The Abhidhamma Pitaka’s Dhamma Sangani (Dhs. 1113-34) provides an alternate list of ten fetters, also found in the Khuddaka Nikaya’s Culla Niddesa (Nd2 656, 1463) and in post-canonical commentaries. This enumeration is:

  1. sensual lust (Pali: kāma-rāga)
  2. anger (paṭigha)
  3. conceit (māna)
  4. views (diṭṭhi) {opinions my addition}
  5. doubt (vicikicchā)
  6. attachment to rites and rituals (sīlabbata-parāmāsa)
  7. lust for existence (bhava-rāga)
  8. jealousy (issā)
  9. greed (macchariya)
  10. ignorance (avijjā).

The commentary mentions that views, doubt, attachment to rites and rituals, jealousy and greed are thrown off at the first stage of Awakening (sotāpatti); gross sensual lust and anger by the second stage (sakadāgāmitā) and even subtle forms of the same by the third stage (anāgāmitā); and conceit, lust for existence and ignorance by the fourth and final stage (arahatta).

The Wolf of Wall Street is not close to enlightenment, “greed is good!”

If you encountered someone who had overcome to a great extent these ten fetters how would you interact?

The notion of transactional “you scratch my back…” interaction would not work. They would not have the same emotional soap-opera buttons. They may even seem very boring and dead-pan.

Are they still alive? Are they completely overcome with anhedonia?

We are seeing the first fetter of “person” or “self” as a battleground for the so-called gender “debate” or slinging match. Self-image plays a role in anorexia and bulimia. Social media has created a zombie army of influencers, self-obsessed. People forget that image is imaginary and not real.  Yet they devote a lot of time and effort to image.

Removal of the Abhidhamma Pitaka’s fetters might imply a saintly person, an impossible thing. But there again human idealisation and absolutism comes in. The passage above suggests a sequential list based removal, a tick box approach. Done that, got the t-shirt. Isn’t it more likely that one would be working at removing the dramas/fetters all at the same time? Tick box thinking is not a high level overview. Goals achieved can cause conceit and ambition.

Twitter is full of aversion, or ill will. It fills our news programmes in Israel and Gaza, in the US presidential elections.

I’ll speculate that a psychologist / psychiatrist might have trouble framing and understanding a being largely free from these fetters. Maybe they would invent a new syndrome to categorize them…

Or they could lock them up in a loony bin, especially if they were not an ordained monk or priest in robes.

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Dream Recall as a Metaphor for Past-life Recall.

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Phowa is a tantric practice found in both Hinduism and Buddhism. It may be described as “transference of consciousness at the time of death”, “mind-stream transference”, “the practice of conscious dying”, or “enlightenment without meditation”. In Tibetan Buddhism phowa is one of the Six yogas of Naropa and also appears in many other lineages and systems of teaching.

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Tibetan Vajrayana Bon and Dzogchen inspired Buddhism is highly complex and rooted deep in tradition and lineage. It has an extensive death practice called Phowa in which one transfers consciousness, consciously, at the transition between corporeal and not. Timing is everything. Lamas and priests can enable others with ritual and there are publications like “The Tibetan Book of the Dead”. To an experimentalist like me these could be seen as recipes or syntheses to attempt in my body laboratory. One aspect is to hold a visual of pure white Amitabha Buddha for another being in transition.

A text might stimulate a memory recall of something done before.

It is common parlance to suggest memory from past lives. I’ll speculate that a lot of this is wishful thinking. Anecdotally many claim “famous” named prior incarnations. Ordinary people claim these. I’ll speculate that a non-ordinary or special being will incarnate in an even less ordinary vehicle next time around. There is a bit of dodgy logic with Joe Bloggs claiming Genghis Khan. Evolution is a planetary principle. Most people will have “normal” “humdrum” lives, over and over.

To develop a train of thought.

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If the consciousness leaves the body by sudden jolt or force or with the mental incapacity of age it is unlikely to remember the former abode. With jolt comes trauma which might overarch any memory.  To have sufficient control of mind to consciously withdraw requires a considerable degree of realisation and attainment, which is likely to be rare. Such beings able to exit smoothly and under control are more likely to retain memories of previous lives. They are lucid in the act of death, aware of event and conscious therein. They may have practised this across several lifetimes. They practise lucid dying.  So, if they set their intent on remembering a life learning, they do. Just as one learns to remember and recall dreams. Dream recall is a skill which can be developed. Metaphorically life recall may also be a skill which can be honed.

In this train of thought only the more highly skilled and practiced will have any decent recall. It is likely that they may be able to recall many lives. There will be a first time recall of life.

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From Wikipedia

Enumerations of special knowledges

In the Pali Canon, the higher knowledges are often enumerated in a group of six or of three types of knowledge.

The six types of higher knowledges (chalabhiññā) are:

  • “Higher powers” (iddhi-vidhā), such as walking on water and through walls.
  • “Divine ear” (dibba-sota), that is, clairaudience.
  • “Mind-penetrating knowledge” (ceto-pariya-ñāṇa), that is, telepathy.
  • “Remember one’s former abodes” (pubbe-nivāsanussati), causal memory, that is, recalling one’s own past lives.
  • “Divine eye” (dibba-cakkhu), that is, knowing others’ karmic destinations; and,
  • “Extinction of mental intoxicants” (āsavakkhaya), upon which arahantship follows.

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This suggests that past life recall is not a beginner’s skill.

To extend the metaphor just as one learns to remember and recall dreams night after night one starts to recall former abodes. The knowledge from which advises on karmic effort needed. In order to better recall one needs to die lucidly just as one needs to be lucid and aware of the enactment of the dreaming state of consciousness.

Each life is a new dream for the dreamer.

In the logic of reincarnation lucid dream recall is a metaphor for the putative recall of past life memories. It is internally consistent. The degree of lucidity and extent and detail of recall must vary.

If you start to remember your dreams better you might re-member previous lives.

Dramatizations by the Soul

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The Tibetan Djwhal Khul on Dreams:

We will now touch upon the subject of dreams, which is assuming such importance in the minds of certain prominent psychologists and in certain schools of psychology. It is not my intention to criticize or attack their theories in any way. They have arrived at a most important and indicative fact – the fact of the interior, inner subjective life of humanity, which is based on ancient memories, on present teachings, and on contacts of various kinds. A true understanding of the dream-life of humanity would establish three facts:

  • The fact of reincarnation.
  • The fact of there being some activity during sleep or unconsciousness.
  • The fact of the soul, of that which persists and has continuity.

These three facts provide a definite line of approach to the problems which we are considering and they would, if analyzed, substantiate the position of the esotericists.

The origin of the word “dream” is in itself debatable and nothing really sure and proved is known. Yet what is inferred and suggested is of itself of real significance. In a great standard authority, Webster’s Dictionary, two origins of the word are given. One traces the word back to a Sanskrit root, meaning “to harm or to hurt”; the other traces it back to an old Anglo-Saxon root, signifying “joy or bliss.” Is there not a chance, that both derivations have in them a measure of truth, and that in their mutual tracing back to some most ancient origin and root we should discover a real meaning? In any case two thoughts emerge from an understanding study of these derivations.

The first is that dreams were originally regarded as undesirable, probably because they revealed or indicated, in the majority of cases, the astral life of the dreamer. In Atlantean times, when man was basically astral in his consciousness, his outer physical consciousness was largely controlled by his dreams. In those days, the guidance of the daily life, of the religious life, and of the psychological life (such as it was) was founded on a lost science of dreams, and it is this lost science (little as he may like the idea) which the modern psychologist is rapidly recovering and seeking to interpret. Most of the people (though necessarily not all of them) who find themselves needing the care and instruction of the psychologist are Atlantean in consciousness, and it is this fact which has predisposed the psychologist unconsciously to lay the present emphasis upon dreams and their interpretation.

May I point out again that the true psychology will only appear and right techniques be used when psychologists ascertain (as a first and needed measure) the rays, the astrological implications and the type of consciousness (Aryan or Atlantean) of the patient.

However, as time elapsed, the dreams of the more intelligent minds became of an increasingly forward-looking, idealistic nature; these, as they came to the surface and were remembered and recorded, began to control the brain of man so that the Anglo-Saxon emphasis on joy and bliss eventually became descriptive of many so-called dreams. We have then the emergence of the utopias, the fantasies, the idealistic presentations of future beauty and joy which distinguishes the thought life of the advanced human being, and which find their expression in such presented (and as yet unfulfiled) hopes as Plato’s Republic, Milton’s Paradise Regained and the best Utopian, idealistic creative productions of our Western poets and writers. Thus Occident and Orient together present a theory of dreams – of a lower astral or higher intuitional nature – which are a complete picture of the wish life of the race. These range all the way from the dirty ideas and the bestial filth, drawn forth at times from their patients by psychologists (thus revealing a wish life and an astral consciousness of a very low order), up to the idealistic schemes and the carefully thought-out paradises and cosmic orders of the higher types of aspirants. All, however, come into the realm of Dreams. This is true, whether such dreams are tied up with frustrated sex or unfulfiled idealism; they are all indicative of an urge, a powerful urge, either to selfish satisfaction or group betterment and group welfare.

These dreams can embody in themselves ancient astral illusions and glamors, potent and strong because of ancient origin and racial desire, or they can embody the sensitive response of advanced humanity to systems and regimes of existence which are hovering on the borderland of manifestation, awaiting future precipitation and expression.

This will indicate to you how vast is this subject, for it includes not only the past astral habits of the race, ready – when given certain pathological conditions or fostered by fretting frustrations – to assert themselves, but they also include the ability of the spiritually-minded aspirant in the world today to touch the intended plans for the race and thus see them as desirable possibilities.

Having thus indicated the scope of our theme, I would like to point out that I seek only, in the limited space at my disposal, to do two things:

  • Touch briefly upon the conditions which foster dreams.
  • Indicate the sources from which dreams can come and what produces them.

I do not expect to have these theories accepted by the average psychologist, but there may be somewhere those minds which will be open enough to accept some of the suggestions and thus benefit themselves and certainly benefit their patients.

The major cause of a distressing dream life is, in every case, a frustration or an inability of the soul to impose its wishes and designs upon its instrument, the man. These frustrations fall into three categories:

Sex frustration. This type of frustration leads in many cases, especially in the average person, to an over-emphasis of the fact of sex, to an uncontrolled sex thought-life, to sexual jealousies (oft unrecognized) and to physical underdevelopment.

Frustrated ambition. This dams back the resources of the life, produces constant inner fret, leads to envy, hatred, bitterness, intense dislike of the successful, and causes abnormalities of many kinds.

Frustrated love. This would perhaps be included under sex frustration by the average psychologist, but it is not so viewed by the esotericist. There can be full sexual satisfaction or else complete freedom from its grip and yet the outgoing magnetic love nature of the subject may meet only with frustration and lack of response.

Where these three types of frustration exist, you will frequently have a vivid, unwholesome dream life, physical liabilities of many kinds and a steadily deepening unhappiness.

You will note that all these frustrations are, as might be expected, simply expressions of frustrated desire, and it is in this particular field (tied up as it is with the Atlantean consciousness) that the work of the modern psychologist primarily and necessarily lies. In an effort to bring the patient to an understanding of his difficulty and in line with that which constitutes the way of least resistance, the psychologist endeavors to relieve the situation by teaching him to evoke and bring to the surface of his consciousness forgotten episodes and his dream life. Two important facts are sometimes forgotten and hence constitute a fruitful source of the frequent failure to bring relief.

First, the patient as he descends into the depths of his dream life, will bring to the surface not only those things which are undesirable in his unrecognized “wish-life” but also those which were present in previous lives. He is penetrating into a very ancient astral past. Not only is this the case, but also – through the open door of his own astral life – he can tap or tune in on the astral life of the race. He then succeeds in producing the emergence of racial evil which may have absolutely no personal relation to him at all. This is definitely a dangerous thing to do, for it may prove stronger than the man’s present capacity to handle.

Secondly, in his desire to be freed from the things in himself which are producing trouble, in his desire to please the psychologist (which is encouraged by certain of them under the method of “transference”) and in his desire to produce what he believes the psychologist wants him to produce, he will frequently draw upon his personal imagination, upon the collective imagination or, telepathically, tune in on the imagination of the one who is seeking to treat and help him. He, therefore, produces something which is basically untrue and misleading.

These two points warrant careful attention and the patient must be safeguarded from himself, from the environing racial thought life, and also from the psychologist whose aid he is seeking. A difficult thing to do, is it not?

I would like, at this point, to make what I feel to be a needed and suggestive interpolation. There are three main ways in which the person who seeks psychological aid can be helped and this is true of all types and cases. There is, first of all, the method with which we have been dealing. This method delves into the patient’s past; it seeks to unearth the basic determining conditions which lie hidden in the happenings of childhood or infancy. These discovered events, it is held, gave a wrong direction or twist to the desire nature or to the thought life; they initiated predisposing germ-complexes, and therefore constitute the source of all the trouble. This method (even if the psychologist does not realize it) can carry over into past lives, and thus open doors which it might be well to leave shut until they can be more safely opened.

The second method which is sometimes combined with the previous one is to fill the present moment with constructive creative occupation and so drive out the undesirable elements in the life through the dynamic expulsive power of new and paramount, engrossing interests. I would like to point out that this method could be more safely applied if the subjective dream life and the hidden difficulties were left untreated – temporarily at least. This method is (for the average ordinary person who is pure Atlantean in consciousness but is just beginning to develop mental activity) usually a sound and safe way to work, provided the psychologist can gain the understanding cooperation of the person concerned.

The third method, which has the sanction of the Hierarchy and which is the one its members employ in Their work, is to bring in consciously the power of the soul. This power then pours through the personality life, vehicles and consciousness, and thus cleanses and purifies all aspects of the lower nature. It will be apparent to you, however, that this method is of use only to those who have reached the point in their unfoldment (and there are many such today) where the mind can be reached and trained, and where the soul can consequently impress the brain, via the mind.

If these three methods are studied, you can arrive at an understanding as to the three systems which psychologists could elaborate and develop in order to handle the three types of modern consciousness – the Lemurian, which is the lowest found upon our planet at this time; the Atlantean, which is the commonest found today, and the Aryan, which is developing and unfolding with great rapidity. At present, psychologists are using the lowest type of aid for all groups and states of consciousness. This does not seem wise, does it?

The question now arises as to the source of dreams. Again, as in those cases we considered in connection with the sources of guidance, I shall simply enumerate such origins and leave the student of psychology to make adequate application of the information, when faced with a dream problem. These sources are about ten in number and could be enumerated as follows:

1. Dreams based upon Brain Activity. In these cases, the subject is sleeping too lightly. He never really leaves his body and the thread of consciousness is not completely withdrawn as it is in deep sleep or in unconsciousness. He remains, therefore, closely identified with his body, and because of the partial withdrawal of the thread of consciousness, his condition is more like a dazed, benumbed self-recognition than real sleep. This condition may persist throughout the entire night or period of sleep, but it is usually found present only in the first two hours of sleep and for about one hour prior to returning to full waking consciousness. The problems, worries, pleasures, concerns, etc., etc. of the waking hours are still agitating the brain cells, but the recognition and interpretation of these vague or agitated impressions is uncertain and of a confused nature. No importance whatever need be attached to this type of dream. They indicate physical nervousness and poor sleeping capacity but have no deep psychological significance or spiritual meaning. These dreams are the most common at this time, owing to the prevalence of the Atlantean consciousness and the stress under which people live today. It is easy to attach undue importance to the wild and stupid or jumbled vagaries of a restless brain, yet the sole trouble is that the man is not sleeping soundly enough.

The effort to make people dream and to train them to recover their dream life when they are naturally sound sleepers, and drop easily into deep and dreamless sleep is not good. The evocation of the dream life, as brought about through the methods of certain schools of psychology, should only be brought about forcibly (if one may use this word in that connection) through the determination of the will during the later stages upon the Path. To do so earlier produces frequently a kind of continuity of consciousness which adds the complexities of the astral plane to those of daily living upon the physical plane; few people are competent to handle the two and, when there is persistence in the endeavor to evoke the dream life, the brain cells get no rest and forms of sleeplessness are apt to supervene. Nature wills that all forms of life should “sleep” at times.

We now come to two forms of dreams which are related to the astral or emotional nature and which are of great frequency.

2. Dreams of Remembrance. These are dreams which are a recovery of the sights and sounds encountered in the hours of sleep upon the astral plane. It is on this plane that the man is usually found when the thread of consciousness is separated from the body. In this case, the man is either participating in certain activities, or he is in the position of the onlooker who sees actual sights, performances, people, etc., etc., just as any person can see them as he walks down a street in any large city or as he looks out of a window in any environment. These sights and sounds will often be dependent upon the wish-life and the predilections of the subject, upon his likes and dislikes and his desires and recognized attractions. He will seek for and often find those he loves; he will sometimes search for and find those he seeks to damage, and find occasion to hurt those he hates; he will favor himself by participating in the fulfilment of what he desires, which is always imaginatively possible upon the astral plane. Such desires may range all the way from desire for sexual gratification to the longing of the spiritually-minded aspirant to see the Master, the Christ or the Buddha. Thought forms, created by the similar wishes of the multitude, will be found to meet his desire and – on returning to his body in the morning – he brings with him the recollection of that satisfaction in the form of a dream. These dreams, related to astral satisfactions, are all of them in the nature of glamor or illusion; they are self-evoked and self-related; they indicate however real experience, even if only astral in accomplishment and can be of value to the interested psychologist in so far as they indicate the character trends of the patient. One difficulty can, however, be found. These thought forms (to which the man has responded and in which he has found an imaginative satisfaction) embody the expression of the wish-life of the race and exist, therefore, upon the astral plane for all to see. Many people do see and contact them and can identify themselves with them upon returning to waking consciousness. In fact, however, they have really done no more than register these thought forms in the same manner as one can register the contents of a shop window when passing by. A shocked horror can, for instance, induce a person to relate, quite innocently, a dream which is, in reality, no more than the registering of a sight or experience which was witnessed in the hours of sleep but with which the man has no real connection whatever. This experience he relates with dismay and disgust; most feelingly he tells the experience to the psychologist, and frequently receives an interpretation which reveals to him the depths of evil to which his unrealized desires apparently bear witness. His unexpressed longings are “brought to the surface” by the psychologist. He is told that these longings, when faced, will then leave him, and that the ghost of his mental and psychological disorder will then be laid. Unless the psychologist is of real enlightenment, the subject of his care is then saddled with an experience which was never his but which he simply witnessed. I give this as an example of great frequency and of much damaging value. Until psychologists recognize the actuality of the life of humanity when separated at night from the physical body, such errors will be of increasing occurrence. The implications are obvious.

3. Dreams which are Recollections of true Activity. These dreams are registrations of true activities. They are not simply witnessed, registered and related by the subject. As soon as a person has reached:

  • A state of real integration of the astral body and the vital or etheric body, plus the physical body, then these three aspects function harmoniously.
  • A capacity to pursue ordered activity at night or in the hours of sleep. Then the man can impress the physical brain with a knowledge of those activities and on returning to waking consciousness put it to actual use by the physical body.

The man’s dreams will then be, in reality, nothing more nor less than the relation of the continuance of the day’s activities, as they have been carried forward on the astral plane. They will be simply the record, registered on the physical brain, of his doings and emotions, his purposes and intentions, and his recognized experiences. They are as real and as true as any of those which have been recorded by the brain, during waking hours. They are, nevertheless, only partial records in the majority of cases, and mixed in nature, for the glamors, illusions and the perceptions of the doings of others (as recorded in the second category of dreams above) will still have some effect. This condition of mixed recording, of erroneous identifications, etc., leads to much difficulty. The psychologist has to make allowance for:

  1. The age or soul experience of the patient. He has to determine whether the related dream is an illusory participation, a perceived or registered activity, or a real and true happening in the experience of the man during the hours of sleep.
  2. The ability of the subject to bring through correctly the related experience. This ability is dependent upon the pre-establishing of continuity of consciousness, so that at the moment of return, the brain of the man concerned is easily impressed by the experience of the true man when out of the body.
  3. The freedom of the patient from the desire to make an impression upon the psychologist, his innate truthfulness, his control of the imagination, and his power of verbal expression.

Where advanced aspirants and disciples are concerned, we have a somewhat different situation. The demonstrated integration has involved the mind nature and is involving the soul likewise. The activity, registered, recorded and related, is that of a server upon the astral plane. The activities which interest a world server are, therefore, quite different in nature to those earlier experienced and related. They will be concerned with deeds which are related to other people, to the fulfilment of duties involving other people, to the teaching of groups rather than individuals, etc. These differences, when carefully studied, will be recognized by the psychologist of the future (who will necessarily be also an esotericists) as most revealing because they will indicate in an interesting manner, the spiritual status and hierarchical relationship of the patient.

4. Dreams which are of a Mental Nature. These have their origin upon the mental plane and presuppose a consciousness which is, at least, becoming more sensitive mentally. At any rate, they are not recorded in the waking brain consciousness until there is some measure of mind control. I might add at this point that one of the major difficulties with which a psychologist is confronted, as he attempts to interpret the dream life of his patient, is based not only on his inability esoterically to “place” his patient as to ray type, evolutionary status, astrological indications and inherent characteristics, but also he is confronted with the inability of the patient to relate his dream correctly. What is presented to the psychologist is a confused and imaginative description of brain reactions, astral phenomena, and (where there is a measure of intellectual poise) some mental phenomena also. But there is no capacity to differentiate. This confusion is due to lack of alignment, and of true mental relation between the mind and the brain. It becomes, therefore, oft a case of the “blind leading the blind”.

Dreams which are of mental origin are fundamentally of three kinds:

Those dreams which are based on contact with the world of thought forms. This comprises a vast realm of ancient thought forms, of modern thought forms, and those thought forms also which are nebulous and emerging. They are of purely human origin and are definitely a part of the Great Illusion. They constitute, in the bulk of cases, man’s effort at the interpretation of life and its meaning down the ages. They merge with the soul of glamor which is astral in nature. It will be obvious to you that these thought forms comprise all possible themes. They do not embody the wish-life of the race, but are concerned with men’s thoughts about the ideas and ideals which – down the ages – have controlled human life and which, therefore, form the basis of all history.

Those dreams which are geometrical in nature, and in which the subject becomes aware of those basic patterns, forms and symbols which are the blue prints of the archetypes determining the evolutionary process, and which produce eventually the materializing of God’s Plan. They are also the great symbols of man’s unfolding consciousness. For instance, the recognition of the point, the line, the triangle, the square, the Cross, the pentagon and similar symbols are simply the recognition of a connection with, and a founding upon, certain lines of force which have, to date, determined the evolutionary process. There are seven such forms, evolved and recognized in every race and, for our present purposes, there are, therefore, twenty-one basic symbols which, in geometrical form, embody the concepts which determine the Lemurian, Atlantean and Aryan civilizations. It is interesting to realize that there are fourteen more to come. The symbols which are already evolved are deeply ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its many diverse forms. Two symbols are at this time taking form as the basis of the coming civilization. These are the lotus and the flaming torch. Hence the frequent appearance of these two in the life of meditation and the dream life of the world aspirants.

Those dreams which are symbolic presentations of teaching received in the hours of sleep by aspirants and disciples in the Hall of Learning on the highest level of the astral plane, and in the Hall of Wisdom on the mental plane. In the first Hall is the best that the race has already learnt through its Atlantean experience and in the world of glamor. Through these, wise choice can be developed. The Hall of Wisdom embodies the teaching which the two coming races will develop and unfold, and thus trains the disciple and the initiate.

I cannot do more than thus indicate the nature of these three basic mental experiences which find their way into the dream life of the man on the physical plane. These are given expression by him in the form of related dreams, creative work, and the expression of the ideals which are building the human consciousness.

5. Dream which are Records of Work done. This activity the aspirant carries on at night and when absent from the body, and it is carried on

  • In the borderland between the astral plane and the physical plane.
  • In the so-called “summerland” wherein the entire wish-life of the race is centered and all racial desire takes form.
  • In the world of glamor which is part of the astral plane which embodies the ancient past, which fertilizes the desire life of the present, and which indicates the nature of the desire life of the immediate future.

These phases and spheres of activity are very real in nature. Aspirants who succeed in functioning with any measure of consciousness on the astral plane are all occupied, at some level or another, with some form of constructive activity or work. This activity, selfishly performed (for many aspirants are selfish) or unselfishly carried forward, constitutes much of the material of many of the so-called dreams, as related by the average intelligent citizen. They warrant no more attention or mysteriously applied interpretation or symbolic elucidation than do the current activities and events of daily life as carried on in waking consciousness upon the physical plane. They are of three kinds:

  1. The activity of the patient himself when freed, in sleep, from the physical body.
  2. His observation of the activities of others. These he is apt to appropriate unwillingly and quite erroneously to himself because of the egocentric tendency of the average human mind.
  3. Instruction which is given to him by those responsible for his unfoldment and training.

This category of dreams is becoming increasingly prevalent as the alignment of the astral body and the physical body is perfected and continuity of consciousness is slowly developed. The activity involves religious activity, sexual living in its many phases (for not all of them are physical, though all of them are related to the problem of the polar opposites and the essential duality of manifestation) political activity, creative and artistic activity and the many other forms of human expression. They are as varied and as diverse as those in which humanity indulges on the physical plane; they are the source of much confusion in the mind of the psychologist and need most careful consideration and analysis.

6. Telepathic Dreams. These dreams are simply the record upon the physical brain consciousness of real events which are telepathically communicated from one person to another. Some friend or relation undergoes some experience. He seeks to communicate it to his friend or – at the moment of crisis – he thinks powerfully of his friend. This registers on the friend’s mind but is often only recovered in the hours of sleep and is brought through in the morning as a man’s own personal experience. Many of the dreams related by people are records of the experiences of other people of which a man becomes aware and which he is appropriating to himself in all sincerity.

We come now to a group of dreams which are a part of the experience of those people who have made a definite soul contact and are in process of establishing a close link with the world of souls. The “things of the kingdom of God” are opening up before them and the phenomena, the happenings, the ideas, and the life and knowledge of the soul realm are being registered with increasing accuracy in the mind. From the mind, they are being transferred to or imprinted upon the brain cells. We have therefore:

7. Dreams which are Dramatizations by the Soul. This type of dream is a symbolic performance by the soul for the purpose of giving instruction, warning or command to its instrument, man, on the physical plane. These dramatic or symbolic dreams are becoming increasingly numerous in the case of aspirants and disciples, particularly in the early stages of soul contact. They can express themselves in the hours of sleep and also during the meditation period or process. Only the man himself, from his knowledge of himself, can rightly interpret this class of dreams. It will be apparent to you also that the ray type of the soul and of the personality will largely determine the type of symbolism or the nature of the dramatization employed. This must be determined, therefore, by the psychologist before interpretation can be intelligently given and prove useful.

8. Dreams concerned with Group Work. In this type of dream, the soul trains or fits its vehicle, the lower man, for group activity. This type of dream is also the higher correspondence of the dreams dealt with under our fifth heading. The group work involved is not this time carried on in the three worlds of human expression but in the world of soul life and soul experience. Soul knowledges and purposes are involved; work in a Master’s group may be registered and regarded as a dream in spite of its reality and basically phenomenal occurrence. The realities of the kingdom of God may for a time seep through into the brain consciousness in the form of dreams. Much of the experiences recorded in the mystical writings during the past few centuries in the Occident, are in this category. This is a point worth careful consideration.

9. Dreams which are Records of Instruction. This type of dream embodies the teaching given by a Master to His accepted disciple. With these I shall not deal. When a man can receive these instructions consciously, either at night when absent from the body or in meditation, he has to learn to direct them correctly from mind to brain and to interpret them accurately. They are communicated by the Master to the man’s soul. The soul then impresses them on the mind, which has been held steady in the light, and then the mind, in its turn, formulates them into thought forms which are then thrown down into the quiescent waiting brain. According to the mental development and educational advantages of the disciple so will be his response and his correct use of the communicated teaching.

10. Dreams connected with the World Plan, the solar plan, and the cosmic scheme. These can range all the way from the insane brain and recorded experiences of the mentally unbalanced to the wise and measured teaching of the World Knowers. This teaching is communicated to the world disciples and can be regarded by them as either an inspired utterance or a dream with a deep significance. It should be remembered in both cases (the mentally unbalanced and the trained disciple) that a similar condition exists; there is a direct line from the soul to the brain. This is true of both types. These dreams or recorded instructions indicate a high stage of evolutionary advancement.

A consideration of all the above will indicate to you the complexity of the subject. The superficial student or the mystically inclined person is apt to feel that all these technicalities are of minor importance. The charge is often made that the “jargon” of occultism and its academic information is of no true importance where knowledge of the divine is concerned. It is claimed that it is not necessary to know about the planes and their various levels of consciousness, or about the Law of Rebirth and the Law of Attraction; it is an unnecessary tax upon the human mind to study the technical foundation for a belief in brotherhood, or to consider our distant origin and our possible future. It is nevertheless just possible that if the mystics down the ages had recognized these truths we might have had a better managed world. It is only today that those forces are being set in motion which will lead, to a truer understanding of the human family, a wiser comprehension of the human equipment, and, therefore, to an effort to bring human living into line with the basic spiritual truths. The sorry condition of the world today is not a result of the intellectual unfoldment of man as is often claimed, but it is the working out of the unalterable effects of causes, originated in the past of the Aryan race.

That good can come from evil, that the bad effects of man’s mental laziness can be transmuted into teaching point in the future and that humanity is now intelligent enough to learn wisdom will be the result of the widespread dissemination of the academic truths of the esoteric teaching and its correct interpretation by the trained minds in the Occident. The East has had this teaching for ages and has produced numerous commentaries upon it – the work of the finest analytical minds that the world has ever seen – but it has made no mass use of the knowledge, and the people in the Orient do not profit by it, as a whole. It will be different in the West and is already modifying and influencing human thought on a large scale; it is permeating the structure of our civilization and will eventually salvage it. Be not, therefore, afraid of the technicalities of wisdom but seek for the reason of the undesirable reaction against them in the latent inertia of the mystical mind, plus the lowered vital condition of the entire race.

—————

Excerpted from:

Esoteric Psychology II – Chapter II – The Ray of Personality – Some Problems of Psychology

Alice Bailey & Djwhal Khul

Five – Siddhis – Blue Spheres Dream 11-8-23.

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Somewhat unusually this dream was in the earlier part of the night.

I am walking through a London piazza in summer. A group of young women are sat having a picnic and chatting. Amongst that group are several who I knew and they are the age I knew them as students. As I walk past, I can hear them chatting about me. I say that I heard that. The mood is jocular, teasing, and light-hearted. I walk further on about one hundred metres. They are still talking about me. I whisper under my breath, “I heard that”. They are surprised that I can hear them and that they in turn can hear my whisper.

I say that I will know the exact place and time of my death. It is one of the five siddhis. Even at that distance they can “hear” that. They are astonished.

I get out a large multi-coloured balloon in the shape of a man. I start to blow it up and it grows in size at a truly rapid rate. My lungs are providing big gusts of air. It has been a part of a science outreach effort. As the balloon gets to be about my size the young women all come over. They are very friendly with me. They ask if the balloon can say inflated. I show them a tear in the fabric. I say that it cannot last and it starts to deflate.

I move on into a part of Kensington where there are swish hotels. I find myself in an immaculate dining room, where the tables have been set with crisp white linen and pristine glassware. I am wandering through the restaurant towards an exit. The maître d’, in black and whites come over towards me. I am glancing at the prices on the menus which are inlaid in a golden italic script.

Caringly he places his arm on my right shoulder. I sense he is homosexual. He is very warm with me.

“Good afternoon sir will you be joining us for dinner tonight?”

“No, I don’t think so, the prices are a little out of my league.”

“That is a shame sir, perhaps another day. The exit you seek is over there on the left.”

I go towards a bar area where there is a crowd of youngish men having some kind of party. There is a clearly marked exit.

Instead of taking that exit I go into a seminar room off the main restaurant.

In the seminar room there are five pairs of men. One of whom is Liam and his father.

On the floor are five pairs of bright royal blue spheres. These pairs consist of one sphere about 6 inches in diameter and another one about 24 inches. They are perfect spheres and vividly coloured.

There are five suitcases and five briefcases. The suitcases are for the larger spheres, the brief cases for the smaller ones.

I explain to the men that they must take these spheres to the locations in London as specified in their instructions. They must take care of them and I ask if there are any questions.

The dream ends.

——————————————————-

Excerpted from Wikipedia

Siddhi

In Indian religions, Siddhis (Sanskrit: सिद्धि siddhi; fulfillment, accomplishment) are material, paranormal, supernatural, or otherwise magical powers, abilities, and attainments that are the products of yogic advancement through sādhanās such as meditation and yoga. The term ṛddhi (Pali: iddhi, “psychic powers”) is often used interchangeably in Buddhism.

Siddhi is a Sanskrit noun which can be translated as “knowledge”, “accomplishment”, “attainment”, or “success”

Vaishnavism

In Vaishnavism, the term siddhi is used in the Sarva-darśana-saṃgraha of Madhvacharya (1238–1317), the founder of Dvaita (dualist) philosophy.

Five siddhis, according to Vaishnava doctrine

In the Bhagavata Purana, the five siddhis brought on by yoga and meditation are:

  1. trikālajñatvam: knowing the past, present and future.
  2. advandvam: tolerance of heat, cold and other dualities.
  3. para citta ādi abhijñatā: knowing the minds of others, etc.
  4. agni arka ambu viṣa ādīnām pratiṣṭambhaḥ: checking the influence of fire, sun, water, poison, etc.
  5. aparājayah: remaining unconquered by others.

Ten secondary siddhis, according to Vaishnava doctrine

In the Bhagavata Purana, Krishna describes the ten secondary siddhis:

  • anūrmimattvam: Being undisturbed by hunger, thirst, and other bodily appetites.
  • dūraśravaṇa: Hearing things far away.
  • dūradarśanam: Seeing things far away.
  • manojavah: Moving the body wherever thought goes (teleportation/astral projection).
  • kāmarūpam: Assuming any form desired.
  • parakāya praveśanam: Entering the bodies of others.
  • svachanda mṛtyuh: Dying when one desires.
  • devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the gods.
  • yathā saṅkalpa saṁsiddhiḥ: Perfect accomplishment of one’s determination.
  • ājñāpratihatā gatiḥ: Orders or commands being unimpeded.

Dramatizations by the Soul

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The Tibetan on Dreams:

We will now touch upon the subject of dreams, which is assuming such importance in the minds of certain prominent psychologists and in certain schools of psychology. It is not my intention to criticize or attack their theories in any way. They have arrived at a most important and indicative fact – the fact of the interior, inner subjective life of humanity, which is based on ancient memories, on present teachings, and on contacts of various kinds. A true understanding of the dream-life of humanity would establish three facts:

  • The fact of reincarnation.
  • The fact of there being some activity during sleep or unconsciousness.
  • The fact of the soul, of that which persists and has continuity.

These three facts provide a definite line of approach to the problems which we are considering and they would, if analyzed, substantiate the position of the esotericists.

The origin of the word “dream” is in itself debatable and nothing really sure and proved is known. Yet what is inferred and suggested is of itself of real significance. In a great standard authority, Webster’s Dictionary, two origins of the word are given. One traces the word back to a Sanskrit root, meaning “to harm or to hurt”; the other traces it back to an old Anglo-Saxon root, signifying “joy or bliss.” Is there not a chance, that both derivations have in them a measure of truth, and that in their mutual tracing back to some most ancient origin and root we should discover a real meaning? In any case two thoughts emerge from an understanding study of these derivations.

The first is that dreams were originally regarded as undesirable, probably because they revealed or indicated, in the majority of cases, the astral life of the dreamer. In Atlantean times, when man was basically astral in his consciousness, his outer physical consciousness was largely controlled by his dreams. In those days, the guidance of the daily life, of the religious life, and of the psychological life (such as it was) was founded on a lost science of dreams, and it is this lost science (little as he may like the idea) which the modern psychologist is rapidly recovering and seeking to interpret. Most of the people (though necessarily not all of them) who find themselves needing the care and instruction of the psychologist are Atlantean in consciousness, and it is this fact which has predisposed the psychologist unconsciously to lay the present emphasis upon dreams and their interpretation.

May I point out again that the true psychology will only appear and right techniques be used when psychologists ascertain (as a first and needed measure) the rays, the astrological implications and the type of consciousness (Aryan or Atlantean) of the patient.

However, as time elapsed, the dreams of the more intelligent minds became of an increasingly forward-looking, idealistic nature; these, as they came to the surface and were remembered and recorded, began to control the brain of man so that the Anglo-Saxon emphasis on joy and bliss eventually became descriptive of many so-called dreams. We have then the emergence of the utopias, the fantasies, the idealistic presentations of future beauty and joy which distinguishes the thought life of the advanced human being, and which find their expression in such presented (and as yet unfulfiled) hopes as Plato’s Republic, Milton’s Paradise Regained and the best Utopian, idealistic creative productions of our Western poets and writers. Thus Occident and Orient together present a theory of dreams – of a lower astral or higher intuitional nature – which are a complete picture of the wish life of the race. These range all the way from the dirty ideas and the bestial filth, drawn forth at times from their patients by psychologists (thus revealing a wish life and an astral consciousness of a very low order), up to the idealistic schemes and the carefully thought-out paradises and cosmic orders of the higher types of aspirants. All, however, come into the realm of Dreams. This is true, whether such dreams are tied up with frustrated sex or unfulfiled idealism; they are all indicative of an urge, a powerful urge, either to selfish satisfaction or group betterment and group welfare.

These dreams can embody in themselves ancient astral illusions and glamors, potent and strong because of ancient origin and racial desire, or they can embody the sensitive response of advanced humanity to systems and regimes of existence which are hovering on the borderland of manifestation, awaiting future precipitation and expression.

This will indicate to you how vast is this subject, for it includes not only the past astral habits of the race, ready – when given certain pathological conditions or fostered by fretting frustrations – to assert themselves, but they also include the ability of the spiritually-minded aspirant in the world today to touch the intended plans for the race and thus see them as desirable possibilities.

Having thus indicated the scope of our theme, I would like to point out that I seek only, in the limited space at my disposal, to do two things:

  • Touch briefly upon the conditions which foster dreams.
  • Indicate the sources from which dreams can come and what produces them.

I do not expect to have these theories accepted by the average psychologist, but there may be somewhere those minds which will be open enough to accept some of the suggestions and thus benefit themselves and certainly benefit their patients.

The major cause of a distressing dream life is, in every case, a frustration or an inability of the soul to impose its wishes and designs upon its instrument, the man. These frustrations fall into three categories:

Sex frustration. This type of frustration leads in many cases, especially in the average person, to an over-emphasis of the fact of sex, to an uncontrolled sex thought-life, to sexual jealousies (oft unrecognized) and to physical underdevelopment.

Frustrated ambition. This dams back the resources of the life, produces constant inner fret, leads to envy, hatred, bitterness, intense dislike of the successful, and causes abnormalities of many kinds.

Frustrated love. This would perhaps be included under sex frustration by the average psychologist, but it is not so viewed by the esotericist. There can be full sexual satisfaction or else complete freedom from its grip and yet the outgoing magnetic love nature of the subject may meet only with frustration and lack of response.

Where these three types of frustration exist, you will frequently have a vivid, unwholesome dream life, physical liabilities of many kinds and a steadily deepening unhappiness.

You will note that all these frustrations are, as might be expected, simply expressions of frustrated desire, and it is in this particular field (tied up as it is with the Atlantean consciousness) that the work of the modern psychologist primarily and necessarily lies. In an effort to bring the patient to an understanding of his difficulty and in line with that which constitutes the way of least resistance, the psychologist endeavors to relieve the situation by teaching him to evoke and bring to the surface of his consciousness forgotten episodes and his dream life. Two important facts are sometimes forgotten and hence constitute a fruitful source of the frequent failure to bring relief.

First, the patient as he descends into the depths of his dream life, will bring to the surface not only those things which are undesirable in his unrecognized “wish-life” but also those which were present in previous lives. He is penetrating into a very ancient astral past. Not only is this the case, but also – through the open door of his own astral life – he can tap or tune in on the astral life of the race. He then succeeds in producing the emergence of racial evil which may have absolutely no personal relation to him at all. This is definitely a dangerous thing to do, for it may prove stronger than the man’s present capacity to handle.

Secondly, in his desire to be freed from the things in himself which are producing trouble, in his desire to please the psychologist (which is encouraged by certain of them under the method of “transference”) and in his desire to produce what he believes the psychologist wants him to produce, he will frequently draw upon his personal imagination, upon the collective imagination or, telepathically, tune in on the imagination of the one who is seeking to treat and help him. He, therefore, produces something which is basically untrue and misleading.

These two points warrant careful attention and the patient must be safeguarded from himself, from the environing racial thought life, and also from the psychologist whose aid he is seeking. A difficult thing to do, is it not?

I would like, at this point, to make what I feel to be a needed and suggestive interpolation. There are three main ways in which the person who seeks psychological aid can be helped and this is true of all types and cases. There is, first of all, the method with which we have been dealing. This method delves into the patient’s past; it seeks to unearth the basic determining conditions which lie hidden in the happenings of childhood or infancy. These discovered events, it is held, gave a wrong direction or twist to the desire nature or to the thought life; they initiated predisposing germ-complexes, and therefore constitute the source of all the trouble. This method (even if the psychologist does not realize it) can carry over into past lives, and thus open doors which it might be well to leave shut until they can be more safely opened.

The second method which is sometimes combined with the previous one is to fill the present moment with constructive creative occupation and so drive out the undesirable elements in the life through the dynamic expulsive power of new and paramount, engrossing interests. I would like to point out that this method could be more safely applied if the subjective dream life and the hidden difficulties were left untreated – temporarily at least. This method is (for the average ordinary person who is pure Atlantean in consciousness but is just beginning to develop mental activity) usually a sound and safe way to work, provided the psychologist can gain the understanding cooperation of the person concerned.

The third method, which has the sanction of the Hierarchy and which is the one its members employ in Their work, is to bring in consciously the power of the soul. This power then pours through the personality life, vehicles and consciousness, and thus cleanses and purifies all aspects of the lower nature. It will be apparent to you, however, that this method is of use only to those who have reached the point in their unfoldment (and there are many such today) where the mind can be reached and trained, and where the soul can consequently impress the brain, via the mind.

If these three methods are studied, you can arrive at an understanding as to the three systems which psychologists could elaborate and develop in order to handle the three types of modern consciousness – the Lemurian, which is the lowest found upon our planet at this time; the Atlantean, which is the commonest found today, and the Aryan, which is developing and unfolding with great rapidity. At present, psychologists are using the lowest type of aid for all groups and states of consciousness. This does not seem wise, does it?

The question now arises as to the source of dreams. Again, as in those cases we considered in connection with the sources of guidance, I shall simply enumerate such origins and leave the student of psychology to make adequate application of the information, when faced with a dream problem. These sources are about ten in number and could be enumerated as follows:

1. Dreams based upon Brain Activity. In these cases, the subject is sleeping too lightly. He never really leaves his body and the thread of consciousness is not completely withdrawn as it is in deep sleep or in unconsciousness. He remains, therefore, closely identified with his body, and because of the partial withdrawal of the thread of consciousness, his condition is more like a dazed, benumbed self-recognition than real sleep. This condition may persist throughout the entire night or period of sleep, but it is usually found present only in the first two hours of sleep and for about one hour prior to returning to full waking consciousness. The problems, worries, pleasures, concerns, etc., etc. of the waking hours are still agitating the brain cells, but the recognition and interpretation of these vague or agitated impressions is uncertain and of a confused nature. No importance whatever need be attached to this type of dream. They indicate physical nervousness and poor sleeping capacity but have no deep psychological significance or spiritual meaning. These dreams are the most common at this time, owing to the prevalence of the Atlantean consciousness and the stress under which people live today. It is easy to attach undue importance to the wild and stupid or jumbled vagaries of a restless brain, yet the sole trouble is that the man is not sleeping soundly enough.

The effort to make people dream and to train them to recover their dream life when they are naturally sound sleepers, and drop easily into deep and dreamless sleep is not good. The evocation of the dream life, as brought about through the methods of certain schools of psychology, should only be brought about forcibly (if one may use this word in that connection) through the determination of the will during the later stages upon the Path. To do so earlier produces frequently a kind of continuity of consciousness which adds the complexities of the astral plane to those of daily living upon the physical plane; few people are competent to handle the two and, when there is persistence in the endeavor to evoke the dream life, the brain cells get no rest and forms of sleeplessness are apt to supervene. Nature wills that all forms of life should “sleep” at times.

We now come to two forms of dreams which are related to the astral or emotional nature and which are of great frequency.

2. Dreams of Remembrance. These are dreams which are a recovery of the sights and sounds encountered in the hours of sleep upon the astral plane. It is on this plane that the man is usually found when the thread of consciousness is separated from the body. In this case, the man is either participating in certain activities, or he is in the position of the onlooker who sees actual sights, performances, people, etc., etc., just as any person can see them as he walks down a street in any large city or as he looks out of a window in any environment. These sights and sounds will often be dependent upon the wish-life and the predilections of the subject, upon his likes and dislikes and his desires and recognized attractions. He will seek for and often find those he loves; he will sometimes search for and find those he seeks to damage, and find occasion to hurt those he hates; he will favor himself by participating in the fulfilment of what he desires, which is always imaginatively possible upon the astral plane. Such desires may range all the way from desire for sexual gratification to the longing of the spiritually-minded aspirant to see the Master, the Christ or the Buddha. Thought forms, created by the similar wishes of the multitude, will be found to meet his desire and – on returning to his body in the morning – he brings with him the recollection of that satisfaction in the form of a dream. These dreams, related to astral satisfactions, are all of them in the nature of glamor or illusion; they are self-evoked and self-related; they indicate however real experience, even if only astral in accomplishment and can be of value to the interested psychologist in so far as they indicate the character trends of the patient. One difficulty can, however, be found. These thought forms (to which the man has responded and in which he has found an imaginative satisfaction) embody the expression of the wish-life of the race and exist, therefore, upon the astral plane for all to see. Many people do see and contact them and can identify themselves with them upon returning to waking consciousness. In fact, however, they have really done no more than register these thought forms in the same manner as one can register the contents of a shop window when passing by. A shocked horror can, for instance, induce a person to relate, quite innocently, a dream which is, in reality, no more than the registering of a sight or experience which was witnessed in the hours of sleep but with which the man has no real connection whatever. This experience he relates with dismay and disgust; most feelingly he tells the experience to the psychologist, and frequently receives an interpretation which reveals to him the depths of evil to which his unrealized desires apparently bear witness. His unexpressed longings are “brought to the surface” by the psychologist. He is told that these longings, when faced, will then leave him, and that the ghost of his mental and psychological disorder will then be laid. Unless the psychologist is of real enlightenment, the subject of his care is then saddled with an experience which was never his but which he simply witnessed. I give this as an example of great frequency and of much damaging value. Until psychologists recognize the actuality of the life of humanity when separated at night from the physical body, such errors will be of increasing occurrence. The implications are obvious.

3. Dreams which are Recollections of true Activity. These dreams are registrations of true activities. They are not simply witnessed, registered and related by the subject. As soon as a person has reached:

  • A state of real integration of the astral body and the vital or etheric body, plus the physical body, then these three aspects function harmoniously.
  • A capacity to pursue ordered activity at night or in the hours of sleep. Then the man can impress the physical brain with a knowledge of those activities and on returning to waking consciousness put it to actual use by the physical body.

The man’s dreams will then be, in reality, nothing more nor less than the relation of the continuance of the day’s activities, as they have been carried forward on the astral plane. They will be simply the record, registered on the physical brain, of his doings and emotions, his purposes and intentions, and his recognized experiences. They are as real and as true as any of those which have been recorded by the brain, during waking hours. They are, nevertheless, only partial records in the majority of cases, and mixed in nature, for the glamors, illusions and the perceptions of the doings of others (as recorded in the second category of dreams above) will still have some effect. This condition of mixed recording, of erroneous identifications, etc., leads to much difficulty. The psychologist has to make allowance for:

  1. The age or soul experience of the patient. He has to determine whether the related dream is an illusory participation, a perceived or registered activity, or a real and true happening in the experience of the man during the hours of sleep.
  2. The ability of the subject to bring through correctly the related experience. This ability is dependent upon the pre-establishing of continuity of consciousness, so that at the moment of return, the brain of the man concerned is easily impressed by the experience of the true man when out of the body.
  3. The freedom of the patient from the desire to make an impression upon the psychologist, his innate truthfulness, his control of the imagination, and his power of verbal expression.

Where advanced aspirants and disciples are concerned, we have a somewhat different situation. The demonstrated integration has involved the mind nature and is involving the soul likewise. The activity, registered, recorded and related, is that of a server upon the astral plane. The activities which interest a world server are, therefore, quite different in nature to those earlier experienced and related. They will be concerned with deeds which are related to other people, to the fulfilment of duties involving other people, to the teaching of groups rather than individuals, etc. These differences, when carefully studied, will be recognized by the psychologist of the future (who will necessarily be also an esotericists) as most revealing because they will indicate in an interesting manner, the spiritual status and hierarchical relationship of the patient.

4. Dreams which are of a Mental Nature. These have their origin upon the mental plane and presuppose a consciousness which is, at least, becoming more sensitive mentally. At any rate, they are not recorded in the waking brain consciousness until there is some measure of mind control. I might add at this point that one of the major difficulties with which a psychologist is confronted, as he attempts to interpret the dream life of his patient, is based not only on his inability esoterically to “place” his patient as to ray type, evolutionary status, astrological indications and inherent characteristics, but also he is confronted with the inability of the patient to relate his dream correctly. What is presented to the psychologist is a confused and imaginative description of brain reactions, astral phenomena, and (where there is a measure of intellectual poise) some mental phenomena also. But there is no capacity to differentiate. This confusion is due to lack of alignment, and of true mental relation between the mind and the brain. It becomes, therefore, oft a case of the “blind leading the blind”.

Dreams which are of mental origin are fundamentally of three kinds:

Those dreams which are based on contact with the world of thought forms. This comprises a vast realm of ancient thought forms, of modern thought forms, and those thought forms also which are nebulous and emerging. They are of purely human origin and are definitely a part of the Great Illusion. They constitute, in the bulk of cases, man’s effort at the interpretation of life and its meaning down the ages. They merge with the soul of glamor which is astral in nature. It will be obvious to you that these thought forms comprise all possible themes. They do not embody the wish-life of the race, but are concerned with men’s thoughts about the ideas and ideals which – down the ages – have controlled human life and which, therefore, form the basis of all history.

Those dreams which are geometrical in nature, and in which the subject becomes aware of those basic patterns, forms and symbols which are the blue prints of the archetypes determining the evolutionary process, and which produce eventually the materializing of God’s Plan. They are also the great symbols of man’s unfolding consciousness. For instance, the recognition of the point, the line, the triangle, the square, the Cross, the pentagon and similar symbols are simply the recognition of a connection with, and a founding upon, certain lines of force which have, to date, determined the evolutionary process. There are seven such forms, evolved and recognized in every race and, for our present purposes, there are, therefore, twenty-one basic symbols which, in geometrical form, embody the concepts which determine the Lemurian, Atlantean and Aryan civilizations. It is interesting to realize that there are fourteen more to come. The symbols which are already evolved are deeply ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its many diverse forms. Two symbols are at this time taking form as the basis of the coming civilization. These are the lotus and the flaming torch. Hence the frequent appearance of these two in the life of meditation and the dream life of the world aspirants.

Those dreams which are symbolic presentations of teaching received in the hours of sleep by aspirants and disciples in the Hall of Learning on the highest level of the astral plane, and in the Hall of Wisdom on the mental plane. In the first Hall is the best that the race has already learnt through its Atlantean experience and in the world of glamor. Through these, wise choice can be developed. The Hall of Wisdom embodies the teaching which the two coming races will develop and unfold, and thus trains the disciple and the initiate.

I cannot do more than thus indicate the nature of these three basic mental experiences which find their way into the dream life of the man on the physical plane. These are given expression by him in the form of related dreams, creative work, and the expression of the ideals which are building the human consciousness.

5. Dream which are Records of Work done. This activity the aspirant carries on at night and when absent from the body, and it is carried on

  • In the borderland between the astral plane and the physical plane.
  • In the so-called “summerland” wherein the entire wish-life of the race is centered and all racial desire takes form.
  • In the world of glamor which is part of the astral plane which embodies the ancient past, which fertilizes the desire life of the present, and which indicates the nature of the desire life of the immediate future.

These phases and spheres of activity are very real in nature. Aspirants who succeed in functioning with any measure of consciousness on the astral plane are all occupied, at some level or another, with some form of constructive activity or work. This activity, selfishly performed (for many aspirants are selfish) or unselfishly carried forward, constitutes much of the material of many of the so-called dreams, as related by the average intelligent citizen. They warrant no more attention or mysteriously applied interpretation or symbolic elucidation than do the current activities and events of daily life as carried on in waking consciousness upon the physical plane. They are of three kinds:

  1. The activity of the patient himself when freed, in sleep, from the physical body.
  2. His observation of the activities of others. These he is apt to appropriate unwillingly and quite erroneously to himself because of the egocentric tendency of the average human mind.
  3. Instruction which is given to him by those responsible for his unfoldment and training.

This category of dreams is becoming increasingly prevalent as the alignment of the astral body and the physical body is perfected and continuity of consciousness is slowly developed. The activity involves religious activity, sexual living in its many phases (for not all of them are physical, though all of them are related to the problem of the polar opposites and the essential duality of manifestation) political activity, creative and artistic activity and the many other forms of human expression. They are as varied and as diverse as those in which humanity indulges on the physical plane; they are the source of much confusion in the mind of the psychologist and need most careful consideration and analysis.

6. Telepathic Dreams. These dreams are simply the record upon the physical brain consciousness of real events which are telepathically communicated from one person to another. Some friend or relation undergoes some experience. He seeks to communicate it to his friend or – at the moment of crisis – he thinks powerfully of his friend. This registers on the friend’s mind but is often only recovered in the hours of sleep and is brought through in the morning as a man’s own personal experience. Many of the dreams related by people are records of the experiences of other people of which a man becomes aware and which he is appropriating to himself in all sincerity.

We come now to a group of dreams which are a part of the experience of those people who have made a definite soul contact and are in process of establishing a close link with the world of souls. The “things of the kingdom of God” are opening up before them and the phenomena, the happenings, the ideas, and the life and knowledge of the soul realm are being registered with increasing accuracy in the mind. From the mind, they are being transferred to or imprinted upon the brain cells. We have therefore:

7. Dreams which are Dramatizations by the Soul. This type of dream is a symbolic performance by the soul for the purpose of giving instruction, warning or command to its instrument, man, on the physical plane. These dramatic or symbolic dreams are becoming increasingly numerous in the case of aspirants and disciples, particularly in the early stages of soul contact. They can express themselves in the hours of sleep and also during the meditation period or process. Only the man himself, from his knowledge of himself, can rightly interpret this class of dreams. It will be apparent to you also that the ray type of the soul and of the personality will largely determine the type of symbolism or the nature of the dramatization employed. This must be determined, therefore, by the psychologist before interpretation can be intelligently given and prove useful.

8. Dreams concerned with Group Work. In this type of dream, the soul trains or fits its vehicle, the lower man, for group activity. This type of dream is also the higher correspondence of the dreams dealt with under our fifth heading. The group work involved is not this time carried on in the three worlds of human expression but in the world of soul life and soul experience. Soul knowledges and purposes are involved; work in a Master’s group may be registered and regarded as a dream in spite of its reality and basically phenomenal occurrence. The realities of the kingdom of God may for a time seep through into the brain consciousness in the form of dreams. Much of the experiences recorded in the mystical writings during the past few centuries in the Occident, are in this category. This is a point worth careful consideration.

9. Dreams which are Records of Instruction. This type of dream embodies the teaching given by a Master to His accepted disciple. With these I shall not deal. When a man can receive these instructions consciously, either at night when absent from the body or in meditation, he has to learn to direct them correctly from mind to brain and to interpret them accurately. They are communicated by the Master to the man’s soul. The soul then impresses them on the mind, which has been held steady in the light, and then the mind, in its turn, formulates them into thought forms which are then thrown down into the quiescent waiting brain. According to the mental development and educational advantages of the disciple so will be his response and his correct use of the communicated teaching.

10. Dreams connected with the World Plan, the solar plan, and the cosmic scheme. These can range all the way from the insane brain and recorded experiences of the mentally unbalanced to the wise and measured teaching of the World Knowers. This teaching is communicated to the world disciples and can be regarded by them as either an inspired utterance or a dream with a deep significance. It should be remembered in both cases (the mentally unbalanced and the trained disciple) that a similar condition exists; there is a direct line from the soul to the brain. This is true of both types. These dreams or recorded instructions indicate a high stage of evolutionary advancement.

A consideration of all the above will indicate to you the complexity of the subject. The superficial student or the mystically inclined person is apt to feel that all these technicalities are of minor importance. The charge is often made that the “jargon” of occultism and its academic information is of no true importance where knowledge of the divine is concerned. It is claimed that it is not necessary to know about the planes and their various levels of consciousness, or about the Law of Rebirth and the Law of Attraction; it is an unnecessary tax upon the human mind to study the technical foundation for a belief in brotherhood, or to consider our distant origin and our possible future. It is nevertheless just possible that if the mystics down the ages had recognized these truths we might have had a better managed world. It is only today that those forces are being set in motion which will lead, to a truer understanding of the human family, a wiser comprehension of the human equipment, and, therefore, to an effort to bring human living into line with the basic spiritual truths. The sorry condition of the world today is not a result of the intellectual unfoldment of man as is often claimed, but it is the working out of the unalterable effects of causes, originated in the past of the Aryan race.

That good can come from evil, that the bad effects of man’s mental laziness can be transmuted into teaching point in the future and that humanity is now intelligent enough to learn wisdom will be the result of the widespread dissemination of the academic truths of the esoteric teaching and its correct interpretation by the trained minds in the Occident. The East has had this teaching for ages and has produced numerous commentaries upon it – the work of the finest analytical minds that the world has ever seen – but it has made no mass use of the knowledge, and the people in the Orient do not profit by it, as a whole. It will be different in the West and is already modifying and influencing human thought on a large scale; it is permeating the structure of our civilization and will eventually salvage it. Be not, therefore, afraid of the technicalities of wisdom but seek for the reason of the undesirable reaction against them in the latent inertia of the mystical mind, plus the lowered vital condition of the entire race.

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Excerpted from:

Esoteric Psychology II – Chapter II – The Ray of Personality – Some Problems of Psychology

Alice Bailey & Djwhal Khul

The Not Being Believed Theme

~ quantumdreamer ~ Leave a comment

“It was just a dream!”

Many do not pay attention to their dreams and discount them. Many others pay a little more attention. It is easy to write them off with the perhaps adamant assertion above. I have heard many anecdotes where people have been very unsettled by dreams. I’ll speculate that the more hard-core scientist you think you are the more likely it is that you will discount the import of dreams. They are fluffy febrile stuff for tree huggers, hippies, conspiracy theorists, whackos and new agers. Only space cadets are into dreams.

You can work out for yourself if I am a hippie space-cadet or not. Perhaps I am in a superposition state.

I am doing a little experiment here in the blog in which I group dreams in a time ordered sequence according to theme. It seems to me one dream is easily ignored but a time ordered sequence appears to have a tad more substance. It is a feeling. I challenge you to read one of these themed collections, see what you reckon. It might twist your melon man.

I am not all that interested in “winning” arguments, nor do I like to argue the toss incessantly. I do not need to convince or win people over. I will not try to cajole or coerce belief. In fact, when I have noted that somebody badly wants to “win” an argument I have let them do so on occasion, because it seems so important to them. I capitulate and say that they are “right”. Nobody has ever asked me what I mean by that. People tend to take the short-cut easy way out.

In quite a few of my dreams I am “told” that I will not be believed and that I will not be listened to.

Viewed from one angle not believing me and not listening to me, has karmic implications. One could argue that it is my karma to be treated like this. One could make a counter case that by acting thus “they” are making a massive karmic error.

I have a rule of thumb, “99% of people only think about themselves 99% of the time”. Obvs it is the 99% rule. This is a concise re-wording of the self-diagnosed omniscient / auto proctology rule.

If my dreams tell me I will not be believed there are two options, try to be heard or not bother. I have given up on banging my head against a brick wall.

The other big recurring theme in the dreams is someone else’s mess, often ginormous.

There is a catch 22. Because of the karmic mess created by others, if I try to tell them about said karmic mess, I will not be believed, and the karmic mess will get deeper. If I try to help, I will make it worse. It is an SEP, someone else’s problem.

Let me be specific if anyone claims to know my mind and to be speaking on my behalf, they are a liar and a charlatan. I have never appointed a spokesperson, a port-parole or any kind of PR agent to speak on my behalf. If you believe anyone claiming to know me and where I am coming from / what I am up to, then you are gullible and buying snake oil.

I have just made a statement and according to my dreams it will not be believed or listened to either.

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