Il-Fondazzjoni Kelma

Meta ma tkun għaddiet minn mahat, ma xorta tkun ma; imma ma tkun magħquda ma 'mahat, u tkun mahat-ma.

—Il-Zodiac.

IL

WORD

Vol 11 Lulju, Xnumx. No 4

Drittijiet tal-awtur, 1910, minn HW PERCIVAL.

ADEPTI, KAPTANI U MAHATMAS.

(Kompla.)

IL-figura 33 is here given to show the nature of each of the races which contribute to the making of man, how and under what dominant character and sign each race begins and is developed and ends, and how each race is related to and affected by those which precede or which follow it. A few suggestions will indicate some of that which may be found in this symbol.

il Figura 33 shows the great zodiac with seven smaller zodiacs. Each of the seven surrounds one of the seven lower signs of the great zodiac. Within the lower half of the great zodiac are drawn lesser zodiacs, one within the other, in the proportions heretofore given in figura 30, and symbolizing respectively the physical man and the physical world, the psychic man and the psychic world, the mental man and the mental world and the spiritual man and the spiritual world.

The horizontal diameter from ♋︎ to ♑︎ of the great zodiac is the line of manifestation; above is that which is unmanifested, below is the manifested universe. In this figure are shown seven races on four planes, the planes being the spiritual plane which begins with ♋︎ and ends with ♑︎, the mental plane which begins with ♌︎ and ends with ♐︎, the psychic plane begins with ♍︎ and ends with ♏︎, and the physical plane of ♎︎, which is the pivotal plane for the upper three planes in their involutionary and evolutionary aspects.

The vertical diameter, from a to ♎︎, symbolizes consciousness; this extends throughout the unmanifested and the manifested. These two lines, the vertical and horizontal, apply in the sense here used to the great zodiac; not to the seven lesser zodiacs representing here the seven races. In the fourth race, the race of ♎︎, the line symbolizing consciousness is vertical, as to the horizontal diameter of the great circle, and identical and coincident in part with the line symbolizing consciousness in the great zodiac. This is not a matter of accident.

♈︎ ♉︎ ♊︎ ♋︎ ♌︎ ♍︎ ♎︎ ♏︎ ♐︎ ♑︎ ♒︎ ♓︎ ♈︎ ♉︎ ♊︎ ♋︎ ♌︎ ♍︎ ♎︎ ♏︎ ♐︎ ♑︎ ♒︎ ♓︎ ♎︎ 1st RACE BREATH 2nd RACE LIFE 3rd RACE FORMOLA 4th RACE SESS 5th RACE XEWQA 6th RACE THOUGHT 7th RACE INDIVIDUALITY
Figura 33.

The lower half of the great circle symbolizes the horizontal diameter or line of manifestation of the seven races unfolded, involving and evolving. From the center, the point at which matter (that is, spirit-matter, the dual manifestation of substance) becomes conscious, radiate seven lines which, extended, coincide in part with the diameters of the seven lesser zodiacs. These vertical diameters, each from a to ♎︎ in the lesser circles, symbolize the line along which each race develops consciously. The horizontal diameter in each zodiac of the seven from ♋︎ to ♑︎, is a curved line, coincident, in il-figura 33, with the periphery of the great zodiac.

Each race begins its development at the sign ♋︎ in its own zodiac, reaches its middle point at ♎︎ and ends at ♑︎.

The second race began at the middle or ♎︎ of the first race and at ♋︎ of its own zodiac, and ended at ♑︎ of its own zodiac and in the middle of the third race, which was the beginning of the fourth race. The third race began at the end of the first, the middle of the second and ended at the middle of the fourth race, which was the beginning of the fifth race. The fourth race began at the end of the second race, which was the middle of the third race, and ends at the middle of the fifth race, which was the beginning of the sixth race. The fifth race began at the end of the third race, which was the middle of the fourth race, and will end at the middle of the sixth race, which will be the beginning of the seventh race. The sixth race began at the end of development of the fourth race which was the middle of the fifth race, and it will end at the middle of the seventh race.

The first race began with the beginning of the universe, which came out from the unmanifested. The first race began at its sign ♋︎ and became consciousness only at its middle period, when it reached its ♎︎, which was the beginning of its line of consciousness. The line of its consciousness was and is also the line of manifestation of the great zodiac. The first race has not ended. It does not die throughout the period of manifestation.

The development of the seventh race will begin at the end of the fifth race which is the middle of the sixth race and will be completed in its sign of ♑︎, which will be in the unmanifested. Its line of consciousness completes the line of manifestation of the great zodiac. More could be written in elucidation of Figura 33, but the foregoing is sufficient to explain the symbolism relating to the matter here treated.

There is a great difference between one who becomes an adept before he becomes a master and the adept who is born after his master. The difference is that the first kind of adept has an unborn mind, whereas, the master, the mind, has a fully developed adept. The adept of the master can at all times act in accordance with the laws of the mental world, because the master, acts through him and he responds to thought more readily than the brain responds to the action of the mind. The adept whose mind is unborn, acts under the laws of the desire world, but he cannot or does not know clearly the law above him, around him, which is the law of time, the law of the mental world. He cannot control it nor can he act in perfect accordance with it. He acts according to the law of the astral world, the world of the inner senses, which world is a reflection and reaction from the physical world and from the mental world. The adept with his unborn mind will most likely remain unborn in the mental world at the close of the manifestation of the cycle of worlds. The adept of the master has been raised and born legitimately of the mind, and his heritage will be the mental world into which he will pass after the master has become a mahatma.

The adept with the unborn mind does not have the independent use of the mental faculties, though these faculties are used by him in a greater or more pronounced degree than the intelligent man of the world is able to use them. The independent and intelligent use of the mental faculties belongs exclusively to the disciple of the masters, who learns to use them fully only when he becomes a master.

The independent and intelligent use of the focus faculty causes the self appointed disciple to become and constitutes him an accepted disciple in the school of the masters. The free use of the image and dark faculties belongs to the adept who is made adept by his master. The free use of the time and motive faculties is had by the master only. But the master cannot fully and freely use the light and the I-am faculties, though he knows of them and they act through his other faculties. The free use of the light and I-am faculties is had by the mahatma only.

The master has full possession of and uses his time and image and focus and dark and motive faculties, independently of the inner senses, such as sight, hearing, taste, smell, touch, moral and I senses, or their action into the physical world. Instead of a dreary waste or a world of darkness and confusion, the master knows that the physical world is a place where heaven may reign. He sees the physical world to be more beautiful than eye can see, a place where harmonies prevail that the ear cannot detect, and where forms are grander than the mind of man can imagine. He sees it as the place of change and trial where all beings may be purified, where death must be overcome by all in turn, where man will be able to know and discriminate the true from the false, and where he will some day walk as the lord and master of his forms, the conqueror of illusion, while he still uses it for those beings who are nursed through it into the real.

From the mental world, the heaven world, the master acts through the inner world of the senses into the physical world and while using the inner senses and the physical body he controls them by his faculties. By his mental faculties through his senses and in his physical body, he can interpret the illusion of matter in the three worlds of its transformations. By means of his focus faculty he can bring into the physical world and make present there the thoughts of the mental and forms of the astral worlds. He can perceive the astral and mental through the physical. He sees the harmonies and beauties of the combinations of the physical, astral and mental. Through his time faculty the master can hear and see the atoms of time as they constantly flow through the physical matter and on, and he knows the measure and duration of a form made physical, because he knows the tone to which it is set and sounds. By this tone which is the time limit and measure, he knows the period the form will last until the physical matter in the form is borne on and into the time world from which it came. By his image faculty the master can create a form and cause it to be made visible by the flowing into and through it of the units of time, the time atoms. Through the image faculty he can cause forms to appear infinitely great or infinitely small. He may magnify or enlarge a molecule to the size of the world, or cause a world to appear as small as a molecule. This he does by holding the form in his image faculty and increasing or reducing its size by means of his focus faculty.

By means of his focus faculty the master enters or leaves the physical and psychic worlds or any portions of them. By means of the focus faculty, he relates and adjusts the faculties to each other and to the senses through which the faculties may act.

By means of the dark faculty he can cause to disappear or to be transformed any of the forms which he has called into existence. Through the dark faculty he can produce sleep in any being that breathes. By exercise of the dark faculty the master may prevent the minds of men from entering the realms of the mental world before their time, and he sometimes does it when an entrance would cause their becoming unbalanced, or he may give them power to subject other minds to their own and he does it to check men who train their minds with the object of controlling others. By exercise of the dark faculty, on a man’s mind he may cause the man to be confused, bewildered, and forgetful of the object he had in view. By means of the dark faculty a master may befog the senses and prevent curious and inquisitive people from discovering that to which they have no right. By exercise of the dark faculty the master checks the inquisitive from sensing, reading or knowing the thoughts of others. By means of the dark faculty the master prevents those who seek for selfish ends, from learning of words and their power.

By use of his motive faculty the master knows the motives of men which prompt them to action. The master knows by the motive faculty that man’s motives are the mainsprings of his life and that they, though often unknown to man, are the causes of all occurrences of importance in his life. Through his motive faculty he knows that motives are the causes of thought, which creates all things in the three manifested worlds. Through the motive faculty the master knows the kinds and classes and degrees of all thoughts of which men are capable, and of thoughts as beings of the mental world. Through the motive faculty he knows of the nature of his own master body and of his own motive by which it has come into fullness. By his motive faculty he can follow the trains of thought which have been worked out in the coming into fullness of his time in the mental world. Through his motive faculty he looks into the other motives which he might have but did not act from. By comparison of his motive with other motives he may judge and does judge his own motive, which is the cause of his action in the three worlds. Through his motive he knows what is and so chooses his work as a master. Through his motive faculty he knows that his work is not yet done, if he would pass into the spiritual world as a mahatma. By his motive faculty he knows that he has outgrown life, overcome death, that he is immortal and has worked out the karma of the life of the body through which he has attained, but that he has not completely exhausted the karma of each and of all the personalities through which the mind has incarnated, or else that he has obligations, duties, of which he could not acquit himself in the present life because those others to whom he owes a debt or is obligated are not in human form. He knows that even though he may have worked out all his own karma, exhausted the karma of all his lives, it may still be necessary for him to take another human form or many human forms, as a duty to which he may have pledged himself to the world and as decided by the motives which caused the taking of his pledge. By his motive faculty the master knows the causes which have determined his work.

By the time faculty he will know of the periods and appearances and the cycles of his own work and, of the periods of those with whom and for whom he will work. By his image faculty, he may know the forms in which they will appear. He knows that his own form and features will be about as they now are in physical outline. By the dark faculty he will know how and under what conditions the forms or races with whom he will work, shall die or be changed. By the focus faculty he will know where those are for and with whom he will act and the conditions under which they will appear.

The mental faculties of the master do not act separately nor entirely independently of each other. Similarly to the senses of man they act in combination or relation to each other. As a man may anticipate the taste of a lemon by hearing its name, or by its odor, or by touching it, so a master would know the nature and duration of a form through his motive faculty, and would find any of the transformations of that form by use of his focus faculty.

So the master carries on his work and assists in the completions of the cycles of time. When his physical body is worn out and he needs another, he takes it from the early and pure stock of humanity previously mentioned. If his work leads him among men he appears usually as an unknown and obscure person and does his work as quietly and inconspicuously as the requirements will permit. Men who see him see his physical body only. They cannot see him as a master body, though they may see his physical body, which gives evidence of the presence of the adept within it, and the master around it and through it, by the quiet power which it carries, the benign influence which it imparts, the love which it engenders and the simple wisdom in his words.

A master does not often come among mankind because it is not well for men. It is not well for men, because the presence of a master about and through his physical body prematurely quickens men. The presence of a master is like one’s own conscience. A master’s physical presence quickens the conscience in man and causes him to be aware of his shortcomings, vices and untruthfulness, and, although it also wakens all of the good qualities and encourages the virtues in him, yet man’s knowledge of his virtues, side by side with his being conscious of his evil tendencies and untruthfulness, brings almost overwhelming remorse and regrets, which sap his strength and make his path seem hopelessly dark with insurmountable obstacles. This is more than his egotism can stand and he withers under the influence which were he more mature would quicken and assist him. The presence of a master does not make the fight in man’s nature unequal; it causes the nature and its qualities to become manifest and apparent. This is so not by the will of the master, but because of his presence. His presence gives life to the inner nature and tendencies and makes them apparent, as sunlight makes visible all forms on the earth. Sunlight does not will the trees to bear fruit, birds to sing, nor flowers to bloom. Trees bear fruit, birds sing, and flowers bloom and each species manifests itself according to its nature because of the sun’s presence, not because the sun wills that they should. The sun increases in strength as winter is passed and the season of spring advances. The gradual advance and increasing strength of the sun is borne by the tender plants as they shoot out upward in response to the warmth. They cannot stand and flourish under the sun’s strength, until they are fully grown. Were the sun to shine suddenly and continuously on the young plants they would be withered by its strength. So it is with big and little men of the world who, like young plants, are unable to grow under the powerful influence of a master. Therefore a master does not come among men in his physical body, if the needs of the time will permit being cared for by a disciple of the masters. The influence of the masters is in the world at all times and surrounds it; but this influence affects the minds of men only who are susceptible to it. Their physical bodies and their desires are not in touch with the influence, and therefore do not feel it. Not the bodies, but the minds only of men can be affected by the masters.

Removed from the world of ordinary men, the master still is aware of and acts upon it; but he acts through the minds of men. The master does not consider men as they consider themselves. Men in the world are known to the master in his mental world when and as they are there represented by their thoughts and ideals. A master knows a man by his motive. When a man’s motive is right he assists him in his thoughts toward the attainment of his ideal, and though men may say that they are promoted by right motives and have unselfish ideals, they cannot know because they do not know their motives and, therefore, cannot judge their ideals. A master is not affected by whims nor sentiments. These do not appear in the mental world as thoughts or ideals. Whims and sentiments and idle wishes never reach the mental world; they remain in the emotional astral desire world and are moved or blown about by the impulses as heavy smoke is blown about or shifted by gusts of wind. When a man has worked earnestly and assiduously and with devotion to his ideal, and his motive shows that he is entitled to it, the master thinks and his thought reaches the mind of the assiduous devotee who then sees the way of attainment of his ideal. This seeing comes after effort, and there is a mental joy and happiness which follows it. Then the man who had strained and struggled sets himself about his work confidently and with assurance and because he sees the way in which it is to be done. In this way a master may and does help man. But a master does not assist man by proclamations, nor by sending messages or issuing edicts, because a master wants men to use their reason as their authority for action, and not to take as authority the word of another. Those who issue edicts, send messages and make pronouncements, are not masters. At least they are not masters as are here described. A master may cause a message to be given to the world, but the message must be taken on its own merits, on the nature of the message and the principle involved. To say that a message is from a master will cause the believer to accept it without judgment, and will cause the unbeliever to ridicule its pretended source. In either case the message will fail in its purpose. But if the message is given inconspicuously without pride or pretense by the channel through whom it comes and on its own merit, the reasoning unbeliever will accept it without prejudice and the believer will take it because it will appeal to him with power and because it is right.

With an accepted disciple in the school of the masters, a master acts through the one thought by which he becomes consciously an accepted disciple. The master speaks to men through their ideals. He speaks to the disciple through thought. He speaks to other masters by motive and by his presence.

Though a master has not a human form, his form is quite as individual as that of a physical man. Were it possible for human eyes to see the forms of masters, they would, though all the same in principle, seem less alike than those who are daily met on busy streets.

For a man of the street, or a man of action, there is a great deal to be done. He is busy, and others of his kind are busy, and all must hurry. To the busy man, a master without human form, without senses, with mental faculties only, living in the mental world where night and day do not exist, where there is nothing of the senses present, to the busy man, such a picture would be inane, flat, perhaps less interesting than a picture of a sense-heaven where angels flutter over rivers of milk and honey or pass lightly over jasper streets and float around the great white throne.

The man of hurry cannot be blamed if he thinks such description flat. But ideals toward the masters will not always be flat, even to the busy man. Some day the claws of his desires will scratch and awaken him, or his mental growth may reach upward beyond his desires and his busy play in life, and then on his mental horizon there will come a thought he had not before had, and he will awaken to the ideal of the mind. This ideal will not leave him. He will continue to dream of his ideal and the dream will become gradually a waking dream and, at some day, most likely in a future life, the waking dream will become reality to him; then what was reality will be a dream, a dream of the childhood of his lives from which he has passed, as the days of children pass when they become men. He will then look back on the busy life of his childhood, with its momentous questions, with its burdens and responsibilities, its duties, sorrows and its joys. He will then look back on it as another busy man looks back on his early childhood with its important play, with its serious lessons, its merry laughter, bitter tears, and all of the wonderful exploits and things which make a child’s atmosphere and world and shut it in from those who are older than it.

Masters are engaged with the ideals and the thoughts of men, as parents are with the play of their little ones. Like the prudent mother or kind father who look on at the play of their little ones and listen patiently to their dreams, so the masters look on at the little ones in the nursery, and in the school of life. Masters are more patient than parents, because they have no ill temper; they are not peevish nor dyspeptic, and can listen and understand as parents never can. The busy man has no time to learn to think, and he does not think. A master always does. Masters have much to do and do much and do all that they have to do. But it is a different work than that of the busy man.

The masters are the elder men of the race. Without them there would be no progress for man, because men, like children, if left to themselves before their maturity, will die in childhood or else revert to the animal state and condition. As children are drawn out and acquainted with life by their elders, so masters lead on and draw upward the minds of men.

As men approach their ideals and are ready for higher ideals, the masters direct their minds to the eternal verities, here called ideas, in the spiritual world. Their thought of an idea is the ideal held in the mental world by the master, and the minds of the leaders of men in the world of men, who are ready, catch glimpses of the ideal and by their thoughts bring it into their world of men. As the leaders of men speak the thought, the new ideal, into the world of men, those who listen to them are impressed by the thought; they take it up and look up to it as their ideal. In this way man is ever lead on and educated by his ideals if he will only think upward rather than downward. In this way, by giving to men new ideals as teachers give their scholars new lessons, mankind is lead onward in its growth by the masters who, though not seen, are ever present.

According to the ideals of humanity as a whole or the race in part or a few leaders, the masters think, and time arranges itself and flows according to their thought. The power of the masters is their thought. Their thought is their speech. They think, they speak, and the time flows on, bringing into fullness the aspirations of man. The word of the masters keeps the world in balance. The word of the masters keeps it in its form. The masters’ word causes the revolution of the world. But though the masters’ word sounds through and supports the world, few ears can hear its tone, few eyes can see its form, few minds can comprehend its meaning. Yet all minds are trying to understand the meaning of the age, which the masters’ word has spoken into being. Many eyes look forward to see what it will bring, and ears are strained to catch the note, which the new age sounds.

From age to age in the time world, in the mental world, in the heaven world of man, the master works until he works out all measures of time. His cycle of necessary incarnations ended, his physical, psychic and mental karma long since exhausted, with his physical and adept desire bodies in their respective worlds acting with and for the law, the master thus acting from the mental world is ready to become a mahatma, to enter the spiritual world.

The passing of a master as mahatma into the spiritual world is not attended by the difficulties nor preceeded by the darkness that attend the birth of the disciple through its womb of darkness into the day of the mental world. The master knows the way, and knows how to enter the spiritual world. But he does not enter before the measures of time are run. Standing in his physical body and through his adept body, the master speaks the word of birth. By his word of birth he is born. By his word of birth the master’s name passes into or becomes one with his name as mahatma. The word of his birth as mahatma is called into being by the use of his light faculty and his I-am faculty. As he gives his name by these faculties, he enters the spiritual world. There he has always been, but could not perceive it, could not realize it, until the use of the light and the I-am faculties realized it.

In becoming a mahatma all faculties are blended into one being. All faculties become the I-am. I-am is the mahatma. I-am no longer thinks, for thinking ends with knowledge. The mahatma, I-am, knows. He is knowledge. As mahatma, no one faculty acts alone. All are together as one, and all are the end of all thinking. They are knowledge.

To the mahatma, the physical, buzzing world has disappeared. The inner desire world of sensation is stilled. All thought in the mental world has stopped. The three manifested worlds of time have disappeared into and blended with the spiritual world. The worlds have gone, but they are comprehended in the spiritual world by the mahatma. In the worlds of time, which were made up of indivisible particles which are the ultimate divisions of time, each world was distinct in itself, but at the fulling of time, when time runs into its sources from the mental world, all the individual units run together like drops of water, and are blended, and all make up the eternity, the spiritual world which is one.

He who has entered and knows eternity is the eternity. He knows that he was and is ever and always I-am. All things are present in this knowledge. As I-am knows itself, limitless light abounds, and though there are no eyes to see it, the light knows itself. I-am knows itself as light, and light is I-am. If the mahatma wills to be throughout eternity only as he knows himself, I-am, as being, he shuts out from his light the manifested worlds, and remains I-am, his light, the light throughout the eternity. In the ancient eastern philosophies, this state is spoken of as entrance into nirvana.

The becoming of mahatma and such entrance into nirvana is not determined at the time or after he becomes a mahatma; it is decided by a master through his motive faculty, and that decision or the causes of such decision have been determined by and made up of all the motives which have prompted man in his efforts in overcoming and toward attainment. This choice is that of those ascetics who do not love the world, and leave it that they may attain their own deserved bliss. The choice results from the beginnings of man as he sees and thinks of himself as distinct and separate from others and does not relate himself to others.

♈︎ ♉︎ ♊︎ ♋︎ ♌︎ ♍︎ ♎︎ ♏︎ ♐︎ ♑︎ ♒︎ ♓︎ SIGHT HEARING TASTE SMELL TOUCH MORAL I LIGHT TIME IMAGE FOCUS DARK MOTIVE I AM
IL-figura 34.
The Faculties of the Mind and the Senses Which Correspond to Them.

The master who thinks of the welfare of mankind for the sake of mankind, and not that he shall advance, does not on becoming mahatma remain in the quiet bliss of nirvana. The mahatma who remains in his bliss knows I-am, as I only. He who knows beyond and within the I, knows I-am, as I; but he also knows I-am, as Thou. He does not remain in the knowledge of his own light. He speaks the knowledge of his light, which is the light, into the three manifested worlds. When one on becoming mahatma speaks his light, all the worlds respond and receive new power, and the unselfish love is felt through all beings. One who has grown into the one light, one who knows the spiritual identity of all beings, will always speak into the world the light which he has become. The light thus given lives in the world and cannot die, and though it may not be seen by men, still it will shine, and the hearts of men to whom it is spoken will find it at the ripening of their time.

The mahatma who has chosen to remain as an eternal light through the manifested worlds retains his physical, adept and master bodies. One cannot become a mahatma without his physical body, but not every mahatma keeps his physical body. The physical body is necessary for the development and birth of all bodies. The physical body is that in which spiritual and mental and psychic and physical matter is transmuted, balanced and evolved. The physical body is the pivot of the worlds.

The mahatma who remains through the worlds and in the worlds uses the faculties which relate to the worlds on which he acts. But a mahatma uses the faculties differently from a master. A master uses his faculties by thought, a mahatma by knowledge; a master knows as the result of thinking, and knowledge follows thought. A mahatma knows before he thinks, and thought is used only as the working out and applying of knowledge. The faculties of the mind are used by mahatmas and masters in any of the worlds, but only a mahatma may have full and free use of the light faculty and the I-am faculty. A mahatma uses the light and I-am faculties singly or together, with or apart from the other five faculties.

Each faculty has a special function and power, and is represented in each other faculty. Each faculty has not only its own function and power, but may be empowered by the other faculties, though all the others are dominated by the faculty to whose power they contribute.

The light faculty is the giver of light through all the manifested worlds. But the light of one world is not the light of another world. In its own world, the spiritual world, the light faculty is pure and unmixed intelligence, or the faculty through which intelligence comes and through which intelligence is expressed. The light faculty of the mind is the faculty through which the universal mind is perceived, and the faculty by or through which the individual mind becomes united with the universal mind.

By the aid of the light faculty, the time faculty reports truly the nature of time. The light faculty enables the time faculty to conceive and report matter truly in its ultimate and atomic combinations. By the light faculty acting with the time faculty all manner of calculations may be made. In the absence of the light faculty, the time faculty cannot truly conceive nor report the changes of matter, the mind is inaccurate and cannot make any calculations nor have any true notion of time.

The light faculty acting with the image faculty enables the mind to give shape to unformed matter, to picture mentally an image or combination of images and forms in harmonious relationships, according to the power of the light which is perceived and by which light the forms are harmoniously shaped.

By the light faculty acting with the focus faculty, the mind is able to direct its attention to any subject or thing, to bring into range of consideration any mental problem, and by the light faculty the focus faculty is enabled to hold steadily and estimate truly all forms, subjects or things. By the light faculty, the focus faculty is enabled to show the way to any attainment. In proportion to the absence of the light faculty the focus faculty cannot truly show to the mind the subject or thing to which it is directed.

The light faculty of the mind acting on the dark faculty, causes the mind to become conscious of its own ignorance. When the dark faculty is used under the light faculty, falsehoods and all untruthfulness are brought to light and the mind may find all imperfections, absurdities and disproportion, concerning whatever subject or thing it is directed to. But if the dark faculty is used without the light faculty, it produces confusion, ignorance and mental blindness.

By the light faculty acting with the motive faculty, the mind can know the causes of all events, actions or thoughts, and may decide or predict truly what will result from any thought or action. By the light and the motive faculties, the guiding principle of one’s life and action, the causes of anyone’s actions and the results which will accrue therefrom may be known. By the light and the motive faculties acting harmoniously together, one is able to find his own motives and is able to decide and choose which motive shall be the guide of his future thoughts and actions. Without the light faculty, the motive faculty will not truly show the motives in one’s self which prompt thought and action.

By the light faculty acting with the I-am faculty, the I-am-I becomes conscious of and may be known to itself. By the light acting with the I-am faculty man impresses his identity on all surrounding things and charges his I-am faculty on and into the atmosphere and personalities with which he comes in contact. By the light and I-am faculties, the mind is able to see itself throughout nature and to see all things evolving toward self-conscious individuality. In the absence or in proportion to the absence of the light faculty, the I-am faculty is unable to distinguish itself in matter, and man is undecided and in doubt as to whether man has any future existence apart from his body.

The light faculty should act and be always present in the action of the other faculties. When the light faculty is absent or has ceased to function, man is spiritually blind.

The time faculty is the recorder of changes of matter in manifestation. By the time faculty the differences and changes in matter and phenomena are known. Time or the change of matter is different in each of the worlds. By the time faculty, time in any of the manifested worlds is comprehended in the world in which it is acting.

By the time faculty acting on the light faculty, the mind is able to look into the world to which it is directed and to perceive the proportion in which particles or bodies are related to each other and what is the period of their action in combination. By the time faculty acting on the light faculty, the light faculty may make clear to the mind, according to its power and purity, the duration of a cell and the relation and changes of its indivisible particles, and the mind may comprehend the relation and changes of the worlds in the duration of eternity. Without the function of the time faculty, the light faculty can show to the mind no changes in anything.

By the acting of the time faculty on the image faculty, the image faculty shows rythm and meter and proportion in form, whether the form be considered as an etheric wave or ideal image to be chiselled from a marble column. When under the influence of the time faculty, the image faculty will reveal the succession of forms, how one form follows that which preceded it and ends in the one which follows it, throughout involution and evolution. In the absence of the time faculty, the image faculty can show no relation between forms, and the mind will be unable through the image faculty to make or recall or follow melody, meter, and harmony, or to see color in or give it to any subject.

The time faculty directed on the focus faculty shows the difference and proportion and relation of subject and object. By the aid of the time faculty the focus faculty can group and show the relation between things and events of any particular period. If the time faculty does not lend aid, the focus faculty is unable to gather all the matter relating to the subject to which it is directed and the mind is unable to estimate the subject in its true light.

Acting with the time faculty, the dark faculty may declare the succession and nature of desire, the measure and intensity of desire, and the transformations of desire. Under the influence of the time faculty, the dark faculty may show the different states and changes of sleep, its depths and their periods. If the time faculty does not act with the dark faculty, the dark faculty can have no regular action and is unable to follow any order in action.

By the action of the time faculty with the motive faculty, the cycles and their changes may be known in any of the worlds, the causes of the groupings and actions of atoms, of international wars, or the peaceful combination and co-operation of nations. By use of the time faculty, the motive faculty will make known to the mind the effects which will follow the thinking of any thought and the action of that thought in the different worlds and the periods in which the events will occur. If the time faculty is inactive, the motive faculty cannot show the relation of cause to effect, and without the time faculty the mind will be confused and the motive faculty will be unable to distinguish cause from effect.

The I-am faculty acting under the influence of the time faculty spins and weaves out of matter webs and conditions and environments for the mind through the manifested worlds in, under and according to which it acts. By the use of the time faculty, the I-am faculty is able to trace the conditions and environments through which the mind has acted in any period of time. According to the inactivity of the time faculty, the I-am faculty is unable to recall its relation to any period or event and is unable to see itself as existing in the past or the future. The time faculty must be present in all mental activities and operations of men.

The image faculty is the matrix in which matter is held and given outline and form. Through the image faculty, forms last.

The image faculty acting with the light faculty causes the mind to picture forms in color and in the quality of the world in which it acts. Without the image faculty the light faculty can show no distinction in outline, nor difference in form.

By the image faculty acting on the time faculty, time, matter, is shaped and precipitated into form in the world in which it acts. With the image faculty the time faculty shows to the mind the forms which have been related or associated in the past. Without the image faculty the time faculty is unable to take and to come into form, in any of the three manifested worlds.

By the use of the image faculty the focus faculty can bring into view any of the forms of the past and show to the mind any form of the future which has already been outlined and determined. Without the image faculty, the focus faculty is unable to show forms to the mind.

By action of the image faculty on the dark faculty, the dark faculty causes to appear to the mind and take form, its fears, doubts, appetites and passions. By use of the image faculty the dark faculty causes the mind to see forms in the dream state. Without the image faculty, the dark faculty is unable to give shape to any fear or to see any forms in dreams.

By the image faculty the motive faculty makes the mind aware of the types and species of forms which result and how they result from different thoughts. Without the image faculty the motive faculty is unable to make known to the mind the forms which thoughts take, or to give form to ideals.

By the use of the image faculty, and through the I-am faculty, the mind may know the forms of its past incarnations, see the forms through which it had passed, or the form in which it now is in the psychic world, and its form in the mental world, and may comprehend what it as form is at the time in the spiritual world. By aid of the image faculty and through the I-am faculty, the mind is able to conceive its form in its own state as distinct from the form of the physical body.

In proportion to the absence of the image faculty, the I-am faculty is unable to picture to the mind any forms or designs relating to any of the worlds, or to have any form or style of expression. Without the image faculty acting with the other faculties the mind is unable to describe or picture to itself or other minds, other forms or its own in any of the worlds except that and at the time in which it is then acting, and it will be unable to see the beauty of form in figure or speech or grace in movement.

The focus faculty balances and relates the other faculties to each other. It gives a mental grasp of any subject and is that faculty by which the mind rises and descends from world to world. By the focus faculty the other faculties are drawn together and blended from world to world until they enter into the spiritual world where they all become one. When all the faculties are blended into one, the mind is knowledge and power, radiant and immortal.

When the light faculty is directed or induced by the focus faculty the mind is illuminated on any subject in the world to which it is directed. As the light faculty is aided by the focus faculty, the mind is able to surround itself with a body of light other than that of the world in which it is acting. By aid of the focus faculty the light faculty brings light to a center and makes a body of light. In the absence of the focus faculty, the light faculty diffuses light without relation to subjects or objects.

The time faculty acted on by the focus faculty enables the mind to find any event in the world of its action and to trace the consecutive periods of time, matter, in its revolutions, and to calculate the succession of changes from world to world. With the aid of the focus faculty the time faculty may be made to increase or decrease the flow of time and to show how time passes from one world into the other and becomes the time of that other. Without the focus faculty the time faculty is unable to report to the mind any occurrence of the past, and the mind is not able to see any change that may come about in the future, and the mind is unable to calculate concerning the past or future.

Acted on by the focus faculty the image faculty may reproduce any form that has existed anywhere. By the focus faculty acting on the image faculty the mind is able to magnify infinitely the minutest forms, and reduce those of greatest magnitude to the infinitely small. In the absence of the focus faculty, the image faculty cannot show to the mind any distinct objects or forms, nor can it give mental perspective to figures.

Under the influence of the focus faculty, the dark faculty may suspend the activities of the mind on the physical plane of action, and produce sleep, or it may produce a hypnotic sleep of other minds, or it may keep one’s self awake and awaken others from a hypnotic sleep. Under the influence of the focus faculty the dark faculty can make known to the mind, darkness and the nature of sleep, what death is, and the processes of death. Under the direction of the focus faculty, the dark faculty can be made to report each of one’s desires and what one’s ruling desire is, what the appetites are, what passions, anger and the vices are, and how they affect the other faculties of the mind, and it can show the manner of the action between the faculties and the senses. In the absence of the focus faculty the dark faculty suspends the action of the other faculties of the mind, and produces sleep. When the focus faculty ceases to act with the dark faculty, the dark faculty produces death.

By directing the focus faculty on the motive faculty, one is able to know the governing principle of his own life or in the lives of others. With the focus faculty the motive faculty will make known the motive which caused any thought, action or result and judge the consequences resulting therefrom. By aid of the focus faculty, the motive faculty will show what thought is, what prompts it, and where it dwells. Without the focus faculty motives cannot be known, thought cannot be discovered and the mind cannot know the causes of its action.

The I-am faculty by the correct use of the focus faculty makes known to the mind who and what it is. It is able to know and preserve its identity in any of the worlds, irrespective of the conditions under which it might act. But according to the inability of the I-am to use the focus faculty the mind will not know itself in any of the worlds. In the absence of the focus faculty, the faculties cannot act in combination, and insanity follows. The focus faculty preserves a unity in the action of the faculties. If the focus faculty is not used in connection with each and all of the faculties no one singly or in combination can give true reports concerning any subject or thing.

The influence of the dark faculty extends through all the worlds and affects all other faculties of the mind. The dark faculty is the cause of all doubt and fear in the mind. If not dominated, checked or controlled by one or all of the other faculties, the dark faculty will produce riot and confusion in the mind. The dark faculty is negatively strong and resists control or domination. It is under control only in so far as it is made to perform its functions in the service of the other faculties. The dark faculty is a necessary and valuable servant when mastered, but a strong, ignorant and unreasoning tyrant when it is not controlled.

When acted on by the dark faculty, the light faculty is unable to make known to the mind any subject or thing in proportion to the strength of its action or resistance, and in proportion to its dominance the mind is blinded. In the absence of the dark faculty, all things could be seen by the mind, but there would be no periods of rest and activity, or day and night.

Under the action of the dark faculty, the time faculty can not report orderly changes and is unable to make calculations concerning periods or events. In proportion as the dark faculty ceases to control or influence the time faculty, the time periods are lengthened and when the dark faculty does not act at all, time disappears into eternity and all is a day of negative bliss, because there would be no shade or contrast to the light which would then prevail and the mind would make no calculations.

The image faculty acted on by the dark faculty is unable to give form to anything or it will reproduce all the forms of darkness of which the mind had ever been aware, and the dark faculty will cause the image faculty to produce new images, new forms of ungainly or hideous and malignant aspects, representing the phases of desires and passions and sensuous vices. In the absence of the dark faculty, the image faculty would show forms of beauty, and picture to the mind those things which are pleasing to the mind.

In proportion to the influence of the dark faculty, the focus faculty is unable to present to the mind any subject or thing, cannot draw into view or relate to each other thoughts and the subjects of thought, nor co-ordinate or relate the action of the faculties to each other. In the absence and quiescence of and control over the dark faculty, the focus faculty can group and co-ordinate objects, thoughts and the subjects of thought, and present them clearly and concisely to the mind. In the absence of the dark faculty the focus faculty is unable to temper and strengthen the mind. But while quiescent and controlled, the focus faculty enables the mind to be continuously conscious.

When dominated by the dark faculty, the motive faculty is unable to acquaint the mind with its motives or the causes of its action, and in proportion as the influence of the dark faculty prevails, the motive faculty is prevented from enabling the mind to understand the relation between cause and effect, the manner and method of thought and the mind is unable to distinguish between its faculties and the senses, and the causes of the actions of either. In the absence of or its control over the dark faculty, the motive faculty can make known to the mind its own nature and enables the mind to choose and decide without doubt the best course of action.

In proportion to the influence and prevalence of the dark faculty, the I-am faculty is unable to give the mind identity, and the mind ceases to be conscious in any or all of the worlds of its action. When the dark faculty prevails against the I-am faculty it causes the mind to become unconscious of and produces death in that world; in the absence of the dark faculty the I-am faculty becomes all-conscious in the world of its action; light prevails, but the mind has nothing to overcome, and having no resistance, by the overcoming of which it could gain strength, it can not become fully self-conscious and immortal. By the mastery of the dark faculty, the I-am faculty gains immortality and learns to know itself. In the absence of the dark faculty the faculties do not learn perfection in function, and their operations would become slower and finally cease; the mind would be simply conscious without individuality and without being conscious of consciousness.

By means of the motive faculty, the mind causes all action and the results of action; and starts action of the other faculties. The motive faculty is the cause of their acting and determines their power. By the motive faculty, the mind decides upon its ideals and what its attainment shall be.

By the motive faculty the mind decides on what subject or object the light faculty will illuminate it. In proportion to the absence of the motive faculty the light faculty cannot inform and the mind cannot understand the spiritual world, the nature of light.

By the motive faculty, the time faculty makes known to the mind the nature and action of time, or matter, in any of the manifested worlds; it shows the causes of its circulations, determines the periods of its action and decides the quantity and quality and proportion of its action. With the aid and according to the development of the motive faculty, the time faculty can report to the mind any occurrence or event of the past, however distant, understand the present and predict the events of the future, in so far as they have been determined by a motive. By the motive faculty the time faculty can show to the mind the nature of thought, the method and manner of its action on other matter, and how and why it guides or directs matter into form. When the motive faculty is inactive, the time faculty is unable to report or make known to the mind the nature of matter, the cause of its changes and how and why it comes and goes and changes in regular periods.

By the motive faculty through the image faculty are decided the various kinds of figures, forms, features, colors and appearance in any of the manifested worlds, or what these will be in the spiritual world, and whether they will or will not be according to proportion of the ideal. By the motive faculty acting through the image faculty, figure and color and form is given to thought, and thought takes form. Without the aid of the motive faculty the image faculty of the mind cannot give form to matter.

When the motive faculty acts on the focus faculty there is determind when, where and under what conditions the mind will incarnate, and it is decided and regulated what one’s karma will be. By the motive faculty is determined birth in the physical world and how and under what conditions the mind will be born into any of the other worlds. By aid of the motive faculty, the mind is able to find through the focus faculty its motives and to know causes. In the absence of the motive faculty, the worlds cannot start into operation, matter has no impetus to action, the mind has no purpose in effort, its faculties remain inert and the machinery of karma cannot be set in action.

According to the action of the motive on the dark faculty, the dark faculty is aroused into action; it resists, beclouds and confuses the mind; it is the cause of inordinate appetites, and produces passion and all phases of desire; it suggests and stimulates all longings, wishes and ambitions. On the other hand, it is the means of controlling the appetites and passions, and is the cause of noble aspirations, according to the motive which governs the dark faculty. With the motive faculty acting through the dark faculty, the mind is cut off from the physical world and death is produced; and, according to the motive, the mind is detained by the dark faculty of desire, after death. According to the motive, the mind is born from its physical body through the dark faculty into the mental world. In the absence of the dark faculty the mind would have no means of overcoming resistance and it could not achieve any attainments nor self-conscious immortality.

By the motive faculty acting on the I-am faculty, the mind decides of what it will become conscious, and by being conscious what it will become, determines what the quality of its reflective powers will be and what it will reflect.

The motive faculty acting on the I-am faculty decides what the mind will do and sense and think and know when acting in the physical and the other worlds. The motive faculty determines why and for what purpose the mind seeks immortality, the method by which immortality will be attained, and what the mind will be and do after immortality. According as the motive faculty guides the I-am faculty, the mind will or will not misunderstand or mistake itself for its bodies, will or will not know right from wrong action, will or will not be able to judge circumstances and conditions at their true value, and to know itself as it is at any time in any of the worlds, and also what it may become in this and in future periods of manifestation. If the motive faculty is absent, there is no self action of the mind. The motive faculty must be present in all mental functions and action. Only by learning its motives can the mind know its true self.

The I-am is the self-conscious, self-identifying and individualizing faculty of the mind.

The I-am faculty gives individuality to and individualizes light. By the I-am faculty acting with the light faculty, the mind becomes a sphere of splendor and power and glory. By the I-am acting with the light faculty, the mind may remain in the spiritual world, or may appear as a superior being to any of the beings of the worlds in which it may enter. In the absence of the I-am faculty, light remains universal and not individualized, self knowledge is impossible and mind can have not identity.

The I-am faculty of the mind acting through the time faculty impresses matter with identity, gives to the mind continuity and preserves identity of self through change. In the absence of the I-am faculty, mind cannot assimilate simple matter, and matter can not become self-conscious.

By the action of the I-am faculty through the image faculty the mind dominates, holds and gives distinctness to form. It impresses the idea of I-am-ness on forms and shows the way by which forms evolve and by which progress toward individuality can be made; it determines species and type; it numbers, names and preserves order and species of and in form. Through the image faculty, the I-am faculty determines in one physical life what the form of its next physical body shall be. In the absence of the I-am faculty, the image faculty can give no distinctness nor individuality to form; matter would remain simple and uniformed and there would be no forms.

Through the focus faculty the I-am faculty gives power. The I-am faculty acting through the focus faculty speaks itself out of, through and into each of the worlds. By the I-am acting through the focus faculty, the mind is equilibrated, balanced, adjusted and related to its bodies and can be in and act and know itself through all the worlds and as distinct from its body of each of the worlds. By the I-am acting with the focus faculty, the mind may locate and find itself in any of the worlds. By the action of the I-am with the focus faculty, the mind has memory. In the absence of the I-am faculty the human form would be an idiot. Without the I-am faculty the focus faculty would become inactive and the mind would be unable to leave the world in which it is.

By the I-am faculty acting on the dark faculty, the mind resists, exercises, trains and educates desire and overcomes ignorance, regulates its appetites, silences and transmutes its vices into virtues, dominates darkness, conquers and overcomes death, perfects its individuality and becomes immortal. In the absence of or without control by the I-am faculty, the dark faculty would control or suppress and crush out or cause to become inactive the other faculties of the mind, and the mind would suffer mental and spiritual death.

By the action of the I-am on the motive faculty, the mind becomes impressed with the idea of egotism, which is the dominant motive of its action. As I-am dominates the motives, the mind will have an uneven development and imperfect and inharmonious attainment. As motive decides the action of the I-am faculty, the mind will become evenly developed, harmonious in its action and have perfect attainment. Without the I-am faculty acting with the motive faculty, the mind would have no comparison for action and no idea of attainment.

The I-am faculty should act with all other faculties of the mind. It conveys the idea of permanence to the other faculties and is the end of attainment as mind. Without the I-am faculty, there would be no continuity, permanence nor individualty of the mind.

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