Adyar Pamphlets No. 149

The White Lodge and it’s Messengers

Annie Besant

Theosophical Publishing House, Adyar, Madras. India

May 1931

This pamphlet was first issued as No.17 of the Adyar Popular Lectures series. Pamphlets from this Series will be incorporated into the present Adyar Pamphlets series.

A lecture delivered at Adyar on January 1st, 1911
[Page 1] IF you could look backwards beyond historical periods; backwards still across the mist of legend and of myth; backwards into the darkness of the past where even legend and myth have ceased to be; backwards ever, into the far night of time, into the beginnings of humanity, as humanity, on our globe; then would you see a brilliant golden cloud flashing down to earth from a far-off planet — the planet which you know as Shukra, and which we call Venus in the West. From that planet far away in space a radiant cloud is coming, a cloud of fire and of light; and as it descends through the ambient air, as the clouds of heaven roll away dispersing at its coming, the fire-cloud sinks gently to earth like some huge Bird of Heaven, and settles down upon an island — the White Island, it is called in the Purãnas — the island on which later was built the sacred City of Shamballa. There the fiery cloud comes to rest; there the glorious Beings who were borne in it, as in a chariot of fire, descend. They [Page 2] are the Sons of the Fire, the Lords of the Flame: They come to this planet as the Messengers of the Logos, of Îshvara Himself; They come as the Helpers of our infant humanity, to guide its tottering steps along the path of evolution.

Many names have been given to this Root of the White Lodge by human reverence and by human wonder, to express something of the marvelous life with which those mighty Beings were instinct. In the Purãnas They are called the Four Kumãras, the Virgin Youths; sometimes we read of Shiva Kumãra, sometimes of other names; for names in this are nothing, and They transcend all names that human tongue can syllable. From that far, far-off-time, perhaps some sixteen millions of years ago, They have dwelt in that which was the White Island, and is now a portion of the Gobi Desert, an island, once washed by a great sea which spread northward into the Arctic Ocean That sea was drained in the mighty convulsions which also changed an African sea into the Desert of the Sahara, and in its stead stretches the Gobi Desert; but those wastes of sand are broken by the remains of the cyclopean architecture raised there some fifty thousand years ago and more, fragments of broken temples, magnificent even in their ruins, and near these a city now beneath the sand-dunes, connected with the island by a wondrous bridge, stretching across a flood that long since has vanished in the desert sands.[Page 3]

Because These were the Founders of the White Lodge, They have been spoken of in occult records as the Root of the spreading Banyan-Tree, and no symbol could be more graphic or more exact. Look around you at the mighty tree under which you are sitting; in the center you see a huge pillar which has increased slowly since the tree commenced its growth; from that central trunk spread out great far-reaching branches, and from time to time roots descend from a branch and fix themselves in the soil beneath, and make a new center for the tree’s perennial growth. Even so is that center of the life of the world like the central stem of the Banyan-Tree, and the far-spreading branches are like the branches of the Occult Hierarchy that looks to that center as its root and home; it also from time to time sends down, as it were, roots into the earth, and a new religion is founded and a new center of spiritual life is made on earth. Thus ever spreading and spreading, growing ever mightier and mightier, the great Banyan-Tree of the White Lodge spreads its branches over the world, and the nations of earth take refuge beneath its shade, generation after generation.

Such the wondrous beginning, such the founding of the great White Lodge, the Guide and Guardian of Humanity. Then, as nation after nation grew up, families forming into tribes, tribes into nations, miniature copies of .the Center were made on one [Page 4] continent after another, and Lodges were formed, centers of civilisation and instruction.

Come in thought to far Atlantis where now the Atlantic is rolling, but where then there existed a mighty continent; on that continent was a great city, capital of the wide Toltec Empire, the City of the Golden Gate. There ruled the White Emperor, son of a divine dynasty, and there Messengers of the Lodge built up that prodigious civilisation which has not yet been overtopped on earth. As you follow the spreading branches from that center, you see the building of kingdom after kingdom, empire after empire. Egypt knew Them, with her wondrous civilisation which, Bunsen declared, sprang fully formed on to the stage of history with no past to explain it — as Pallas Athene from the head of Zeus. See how mightily Egypt built, so that modern engineers look in wonder at her ruins, and ask how the men of old lifted the huge stones which top the giant pillars of her temples; see her learning, the “wisdom of Egypt”, her joyous civilisation, her divine dynasties, her pre-Âryan Pharaohs, her strange knowledge of the worlds invisible, her science of the world visible. Turn westwards from Atlantis instead of eastwards and see an empire where now Mexico is struggling, a reproduction of Egypt, already ancient when the Aztecs destroyed it. See South America, the corpse of an ancient greatness, where the last fair relics of an exquisite culture were trampled out in blood and fire under [Page 5] the terrible hoofs of the invading hordes of Spain. And if you turn your eyes to this Indian Peninsula, in the days when the Himãlayas had but newly risen, rearing their mighty crests into the azure sky, you see stretching southwards from their bases the land which had emerged from the bosom of the ocean, a huge mass of swamps untreadable by human foot, uninhabitable by man; as they dry up and become drained by rivers, coated by vegetation, fit for human home, the vast Toltec hosts pour down upon them through the Himãlayan passes, and over-spread the Indian plains; they build splendid cities, they rear great fortresses, they shape a luxurious civilisation — the civilisation known in the Purãnas as that of the Daityas which sinks into decay, and gives way before the flood of invasion of the younger and more virile Âryan race, “the high-nosed barbarians from the north”.

Thus glancing over the history that seems to you so far away — and, truly, far away it is — what is the one point which emerges on whatever empire you may fix your gaze ? It is that the splendid culture, the wondrous architecture, the control over natural forces, all came from the Divine Kings who founded and ruled nations, whose grandiose figures loom gigantic through the mists of time, who were the Messengers of the White Lodge, shaping the civilisation of the infant world. No savages were they who reared the gigantic buildings the ruins of which, though dumb, speak trumpet-tongued of the [Page 6] architectural genius which raised them. No savages were they who built the cities in Chaldaea, which have been unburied one below the other — one city forgotten in the dim past and buried ‘neath the earth ere another was raised on its site — and in the lowest of them, deep down below the surface of the ground, great corridors, libraries filled with thousands of volumes, telling of the thoughts, the laws, the knowledge, of those who lived in those incredibly far-off days. No savages were they who, in Europe, in a much less ancient antiquity, raised the huge stones of Stonehenge, poised those strange rocking-stones with such skillful accuracy that a child’s finger can set them rocking, yet the push of a giant could not overset them — tangible witnesses to a past that long since has disappeared, eloquent in their age-long silence of a knowledge that made them what they are.

China, again, is being slowly penetrated — as yet unknown to the western raveler through nearly all its huge extent — and I have been told by a traveler who passed far into the interior, engaged in geological research, some of the wonders that he saw in that ancient land; he spoke of a bridge, the age of which none could tell, made of slabs of marble so huge, that he, an American, familiar with his country’s mastery over machinery — and here the American engineers stand easily first — could not even form a theory as to how those slabs had been placed where they were, and fitted together into [Page 7] such a structure. In one of the old books of China which has been translated into English, known under the name of the Classic of Purity, one of the most exquisite gems of translated Chinese literature, you will find a significant tradition that it came from the West, transmitted from mouth to mouth, and was only committed to writing by Ko Hsüan: “I got it from the Divine Ruler of the eastern Hva; he received it from the Divine Ruler of the Golden Gate; he received it from the Divine Mother of the West”. The name, the City of the Golden Gate, was given to later capital cities after that first wonderful pile was known by that striking title, but even the youngest — and last — of these capitals of Mid-Atlantis was ancient when ancient Greece was born; and the long tradition, handed down ‘from millennium to millennium, shows how deeply the impression of its glory had been graven on the minds of generations.

When you come to later days, the time of the fifth Root-Race, the child of the fourth, we find that similar care is said to have surrounded its founding and its childhood — Divine Kings nurtured it, Divine Teachers instructed it. For we read of an august Lawgiver, known by the name of Vaivasvata Manu; we read of a revered compiler of the scriptures for the people, known by the name of Vyãsa; we read of many other Rshis, known under various names, appearing from time to time, generation after generation, bearing always one [Page 8] message, teaching the later people as they had taught the earlier; and the Hindû records tell us of Divine Kings. What Hindû heart does not swell with reverence, with admiration, with devotion, as there shines out from Samskrt; story the splendid outline of Shrî Rãma, the Ideal Monarch, the Ideal Son, divine in His nature, mighty in His rule, perfect in His manhood, Lawgiver and King ?

And so with others also, not in India only, but in the lands where settled other offshoots of the Âryan Race which spread over the world. They all carried with them the memory of Divine Kings; they all speak of Divine Teachers, the Founders of their faiths; they all tell of mighty heroes, of demigods who ruled and taught them in their early days. That universal tradition testifies of the days when the gods walked with men, ruled them, instructed them, and were the great Ideals which even yet survive to charm and fascinate the hearts of men. For think you that Kingship would still exert its wondrous magic, even over the nations which boast themselves as in the van of civilisation and vaunt their own enlightenment; think you that the name of King would yet remain so sacred and so dear — spite of many who have sullied and outraged it, spite of many who have blotted and obscured it — were it not that the memory of Kings, divine in Their love and wisdom, divine in Their power and justice, has thrown such a glamor over men, that still we love the name of Kingship, that still we [Page 9] bow our hearts in reverence to the one who wears the crown ? If you would realize how empty is all the talk against Kingship, and how futile the attempt to lower the ideal that reigns in the nations’ hearts, if you would understand how weak and paltry is all that is said against it, then throw yourself only a few years back in time, when Victoria, Queen and Empress, went through the streets of London to S. Paul’s Cathedral, to give thanks for the many years through which she had wielded the scepter of Empire, and see the street crowded with men and women from every part of that Empire; and in that homage of nations, in the great waves of love, almost of adoration, that surged round that stately age, you will realize that Kingship is something more than a constitutional convenience, something more than acceptance by a Parliament, that in very truth a King rules by a right divine, and is the symbol of divine power among men. And that tradition has come down from nations ruled by Kings who were indeed royal:

“Men the masters of things.”

I spoke not of Kings only as Messengers of the White Lodge, but also of Teachers, and Founders of the faiths of the world. For religion is of heavenly birth, and man’s continual seeking after God draws an answer from that great White Lodge, which is the center of divine life on earth. For what is religion ? Religion is not [Page 10] a mass of formulae which people can learn by heart and practice by rote; it is not a number of ceremonies which priests can perform and people look on at; it is not even sacred books, however noble, however inspiring, however precious. Religion is the cry of the human spirit to the Life whence it came; it is the appeal of the little self, bewildered in the mists of earth, to the supreme Self whose reflection it is; it is the search of the human heart for God, syllabled in the words of the Hebrew poet: “As the heart panteth after the water-brooks, so panteth my soul after Thee, O God”. It is the perennial thirst of humanity for divinity, and can never be quenched until man drinks the water of life in the realization of God.

The many religions of the world are the answers of the Elder Brothers, telling the child-souls of the Eternal Life, and giving them in child-language as much as the child-soul can grasp. And so from time to time, whenever the Mother-Race branches, and sends her children into far-off lands and waste places, to make them fertile, life-giving and beautiful, to build a new nation, then the Father-Lodge does not forget those children, removed from its physical neighborhood, but sends after them a Messenger, one of its greatest, in order to give them the ancient message of the eternal and ever-young Truth, clothed in the garment which best fits the necessities of the time. [Page 11]

When the second-born of the Âryan Race was sent out to Arabia and Africa, and traveling southwards founded a great empire in southern Africa, we find in Egypt, and in communication with the leaders in Arabia, the Messenger to whom Egypt gave the name of Thoth, to whom Greece later gave that of Hermes, who clothed His message in the symbology of Light. In the central home the Race had been taught that the Self is one, “the Person in the Sun”, and that all selves are rays of that Sun. The same idea was carried by Hermes to Egypt, but the symbology was that of Light. For He said that the Light dwells in heaven, and yet finds its home in every heart of man, that Light in the heaven above us is identical with Light in the heart within us, and that when once men have seen the Light in their own hearts, then they can look abroad and see it everywhere in heaven and earth. The message was still, the ancient teaching, but in the new form the message spoke of Light, where in the earlier time it had spoken of the Sun.

And when again a sub-race went out to found the mighty Empire of Persia — lasting from B.C. 30,000 to B.C. 2,000 — the same great Messenger went thither 27,000 years before the Christian era; to teach the builders of the Empire and to strike the key-note of the Faith which still is preserved in our own days. We see Him garbing the one Truth now in Fire — Fire the purest of all elements, [Page 12] Fire the purifier of all else. Fire, the divine Fire on the altar; Fire, the divine Fire in the heart of man. Zarathustra was the Messenger of the Fire, drew down Fire from heaven, was caught up when His Mission was over in a cloud of Fire and rapt away from the sight of men; but the Fire He lighted has not yet been quenched, and still His people remember the Word of the Fire; for no new fire may be lighted in the Fire-Temple by a modern Zoroastrian unless the Fire has flashed from heaven and has lit a flame on earth; many a Fire-Temple has waited for years ere the lightning has come down from the clouds and set some tree on fire, so that the heavenly Fire might be added to the fires gathered from the earthly hearths. Thus strong even yet is the tradition which has come down from the time when Zarathustra’s outstretched hand compelled the Fire to come down from heaven, and to light the piled-up wood on the altar by which He stood.

Yet again another civilization was to be built, one that was to dominate European thought, the civilization that gave to Europe the literature which still it strives to copy, the beauty that still it tries to reproduce. Greece, in the days of her glory, raised buildings so exquisite that modern genius and modern skill only try to copy that which they may never hope to excel; Greece gave birth to philosophers so great that all Europe’s greatest are still Plato’s men, and modern pygmies gaze in [Page 13] wonder at that giant figure, rearing his head so high above his race. Greece is the master of European civilization, with a mastery unchallenged even to our own times. When that rare nation was a-building, when that unrivaled people was establishing itself, then came to ancient Greece the same Mighty Messenger, and now He came with Song. He had spoken in Light and in Fire, and as Orpheus he now spake in music, wondrous music that the Devas gathered to hear, wondrous music drawn by His own magic from a simple instrument, looking all unmeet for the giving forth of such melodious strains; music of voice, too, so marvelous that Nature seemed to hold her breath in listening in rapt delight — so exquisite the melodies He chanted, so mighty the magic that He wrought. Just as in Egypt He founded the great Mysteries which kept alight the torch of knowledge for many thousands years; just as in Persia He founded the Mysteries which trained the Magi; so in Greece He founded the Orphic Mysteries, which were the source of all the occult Schools of Greece; the Mysteries led up to by the Schools of Pythagoras, of which Plato spoke, which moulded the master-minds of Greece, where from they drew the wisdom which fed Europe.

Time went on and on, until the day dawned in which a yet greater Message was to be spoken upon earth, and in Northern India, in a family of Kings, a Child was born. Round His cradle Devas gathered, [Page 14] scattering flowers, hymning the Holy Birth gazing at the Mother and the Child, the Mother in whose arms was cradled the Hope, the Light of the world. He grew up through exquisite childhood to noble youth, from noble youth to perfect manhood, and no touch of the world-pain had ever weighed on His heart, nor dimmed His eye. Then from the world a sob of sorrow caught His ear; then through the diseased, the dead, the aged, the cry of humanity smote upon Him, and on one still fair night — all blessing on that night — He rose and bent over sleeping wife and slumbering babe, breathed over them His tender blessing and farewell, and cutting off with sharp sword-blade his flowing hair, casting off his royal robes, sending back his favorite horse — He, who was Siddartha and who was to be the Buddha, went out on His lonely journey, the goal of which was the world’s salvation. Long He sought and much He suffered; many ways He tried, and none led Him to His end; emaciated, feeble, worn out, a mere skeleton, sinking to the ground, having tested austerity to the uttermost, and having found it fail, He took from a maid’s hand a few drops of milk, and renewed His failing strength; then onwards He went to complete His work, to find the Light which was to shine on Him and through Him upon the world, He, the first of our humanity to climb that loftiest peak of Buddhahood. Under the Bodhi tree He sat, assailed by all the powers of evil, tempted by the weeping figure of His wife [Page 15] and the wailing cry of His child, until the Light broke upon Him, until His eyes were opened, until He saw the cause of sorrow and the path to the ceasing of sorrow; then the Devãs gathered round Him, and Brahmã, the Creator of the world prayed Him to take to it the Light which He had found. After some days He arose and went near, to the holy City of Benares, and there He began the rolling of Wheel of the Law, and brought the Light of Life to men. Thereafter for many a long year His blessed feet trod the plains and forests of India, His exquisite voice brought knowledge to the ignorant and comfort to the sorrowing; until He cast away His last mortal body, and rose high into super-celestial worlds, to shed thence His priceless blessing on the humanity He had glorified, lifting it in Himself to wisdom and love illimitable.

His work as Messenger of the White Lodge was over, for He had risen to the place where none might bid Him go forth again, and He then yielded the seat of the Supreme Teacher to His beloved Brother, who for millions of years had trodden the Path beside Him, whom we know as the Lord Maitreya, the future Buddha of Compassion. You know the great Rshi who is mentioned from time to time in the Hindû Purãnas, in the Mahãbhãrata, the mighty One, gentle as He is mighty. The time came when He should manifest Himself in all the splendor of His Love, the power of His matchless tenderness, to the world to whose service He was [Page 16] vowed; and in the little country of Judaea, among the despised nation of the Jews, He came. Reverence gave Him the name of the Christ, the Anointed, but it is written in the Christian Scriptures: “He came unto His own, and His own received Him not”. Although it is true that they said of Him that no man spake such words as fell from His gracious lips, although His heart of love attracted round Him for a while the fickle populace, yet they who shouted welcome to Him a few days later shouted death, and slew the Holy One. Only for three brief years could they tolerate His presence, only for three brief years might His tender glory shine on a world unworthy of Him. Then they slew His body, and He, rejected of the world, went back to Those who were in very truth His own, to the great White Lodge that knew Him, and that did Him. reverence.

Many another lesser Messenger has come since then; there is not one new impulse given to the world that does not come from the hands of some Messenger of the Lodge. They come not only for religion, albeit that is their most perfect and sublime work; they come whenever man has need of teaching and of helping. As Prophets, Scientists, Warriors, Teachers, they come, carrying light and strength; Hunyadi, Paracelsus, Bruno — their names are legion. Many Rshis have come to this land of India, all of them Messengers of the one White Lodge: many great religious Teachers have arisen [Page 17] in the West, Messengers of the Lodge which is the Heart of the world.

When Europe was sunken in darkness, when the light of Greece was shrouded, when ignorance wrapped her people, when the Church had become the slayer instead of the guardian of knowledge, and priests were no longer light-bringers; then it was that, turning from Europe, a Messenger of the White Lodge, whom you know as the Prophet of Arabia, the Prophet Muhammad, was sent to light again the lamp of knowledge. Its rays spread over the Western world; for his work was not alone to teach the unity of God to the depraved and quarreling tribes of the country of his birth; there was a mightier work than conquest by the sword, a work grander than the Empire his followers built Islãm brought knowledge back to the Western world; Ali, the son-in-law of the Prophet, gathered round him men eager for knowledge; they took up the tradition of Greece, they founded schools and universities. From the lips of the Prophet fell the startling statement: “The ink of the scholar is greater than the blood of the martyr”. And the ink of the scholar was used in Arabia while the sword of the warrior was conquering in Turkey. Learning spread as power subdued. Behind the conquerors came the scholars, the teachers of science, astronomers, philosophers, mathematicians, architects. They appeared in Spain under the banner of the Prophet, and to them all Europe went to school. It [Page 18] is to Islãm that Europe owes its great awakening. It is Islãm that brought to Europe the treasures of science and made it possible for men to think and study where they had been willing merely to accept and to believe.

Later came other Messengers like those I have mentioned, and brought alchemy which built chemistry, astrology which built astronomy: medicine was taught, and later the vital powers which could cheek disease took a name from one of Their pupils. The White Lodge, the Master-builders, laid the foundation of modern Europe, and sent craftsmen and apprentices thither, that the new Temple of modern thought and modern civilisation might be built. The greater Ones have not left the world They Love, though They have not walked much among men; not because Their love is less, not because Their power is weaker, but because in the growth of the self-assertive intellect there was no place left for Them in modern minds and hearts.

The history of the Messengers of the great White Lodge, during many a century of European story, is a history of persecution, of torture, of hatred in every form. Every lover of humanity who came to Europe with a message of Light carried his life in his hands. If you ask why the higher Teachers do not come, look at the fires which the Inquisition lighted; look at the dungeons which the Inquisition built; see Copernicus holding back his knowledge till he lay on his death-bed; see [Page 19] Bruno defiant, and yielding his dying breath in the Field of Flowers in Rome; see Galileo forced upon his knees, and compelled to deny the truth he knew. Messenger after Messenger came, and met torture and death; Messenger after Messenger later found misery and social ostracism. Take the latest of them, that noble woman, Helena Petrovna Blavatsky; she gave up high rank, wealth and country, to wander over the countries of the earth in search of her Master; she found Him, learned from Him, and came back to the modern world: her hands filled with the treasures of the Ancient Wisdom; they rewarded her by branding her as cheat and fraud; she was disbelieved and scorned, slandered and outraged; until even that lion-heart was broken, and that body of tempered steel was shattered.

With such a record behind us, with such a shame of brutal treatment in our memories, we await again the coming of its greatest Messenger from the White Lodge; not one of the lesser Messengers, not one of the faithful and devoted disciples, not one of those who come because bidden by their Superiors to go out into the world. But One to whom none may say: “Go”, but who ever breathes: “I come” — the supreme Teacher, the great Rshi, the Bodhisattva, the Lord Maitreya, the blessed Buddha yet-to-be. We who know something of the occult life, we who of our own knowledge bear witness that He lives upon our earth, are waiting for His coming and already the steeps of the Himãlayas are echoing [Page 20] to the footsteps that tread them to descend into the world of men. There He is standing, awaiting the striking of His hour; there He is standing, with His eyes of love gazing on the world that rejected Him aforetime, and perchance will again reject Him; there He is waiting till the fulness of the time is ripe, till His Messengers have proclaimed His advent, and to some extent have prepared the nations for His coming.

Already among the peoples of the world there is the hush of expectation; already from many a pulpit in the Western world is ringing out the cry for a great spiritual Teacher, who shall shape the religions of the world into one vast synthesis, and spread true Brotherhood among men. Already the heart of the world is beating with hope; already the mind of the world is beginning to be alert; and before very many years have rolled over us and have become the past, in a future that is near, reckoned by our mortal years, there shall go up a cry from humanity to Him whose ears are never deaf, to Him whose heart is never closed against the world He loves. A cry shall go up: “O Master of the great White Lodge, Lord of the religions of the world, come down again to the earth that needs Thee, and help the nations that are longing for Thy presence. Speak the Word of Peace, which shall make the peoples to cease from their quarrelings; speak the Word of Brotherhood, which shall make the warring classes and castes to know themselves [Page 21] as one. Come with the might of Thy love; come in the splendor of Thy power, and save the world which is longing for Thy coming, Thou who art the Teacher alike of Gods and men”.

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After reading this session, you may be interested in the entire content of this book. Fine, then I have attained my goal.


The world is guided and directed to a large extent by a Brotherhood of Adepts to which our Masters belong. Theosophical students make all sorts of mistakes about Them. They often regard Them as a great monastic community, all living together in some secret place. They suppose Them sometimes to be Angels, and many of our students have thought that They were all Indian, or that They all resided in the Himalayas. None of these hypotheses is true. There is a great Brotherhood, and its Members are in constant communication with one another; but Their communication is on higher planes and They do not necessarily live together.

As part of Their work, some of these great Brothers whom we call Masters of the Wisdom are willing to take pupil-apprentices and teach them; but They form only a small section of the mighty Body of Perfected Men.As will be explained later on, there are seven types of men, for every one belongs to one of the seven Rays into which the great wave of evolving life is distinctly divided. It would seem that one Adept on each of the Rays is appointed to attend to the training of beginners, and all those who are coming along His particular Ray of evolution pass through His hands.

No one below the rank of Adept is permitted to assume full responsibility for a novice, though those who have been chelas for a number of years are often employed as deputies, and receive the privilege of helping and advising promising young aspirants. These older pupils are gradually being trained for their future work when they in turn shall become Adepts, and they are learning to take more and more of the routine work off the hands of their Masters, so that the latter may be set free for higher labours which only They can undertake. The preliminary selection of candidates for discipleship is now left to a large extent in the hands of these older workers, and the candidates are temporarily linked with such representatives rather than directly with the great Adepts. But the pupils and the Master are so wonderfully one that perhaps this is almost “a distinction without a difference.”


There is a poem which says:

Three doors there are to the Temple–

To know, to work, to pray:

And they who wait at the outer gate

May enter by either way.

There are always the three ways; a man may bring himself to the Master’ s feet by deep study, because in that way he comes to know and to feel; and certainly He may be reached by deep devotion long continued, by the constant uplifting of the soul towards Him. And there is also the method of throwing oneself into some definite activity for Him. But it must be something definitely done for Him with that thought in mind: “If there be credit or glory in this work I do not want it; I do it in my Master’ s name; to Him be the glory and praise.” The poem quoted above also says: “There be who nor pray nor study, but yet can work right well.” And that is true. There are some who cannot make anything much of meditation, and when they try to study they find it very hard. They ought to continue to try both these things, because we must develop all sides of our nature, but most of all they should throw themselves into the work, and do something for their fellow-men.

That is the surest of all appeals– to do a thing in His name, to do a good act thinking of Him, remembering that He is much more sensitive to thought than ordinary people. If a man thinks of a friend at a distance, his thought goes to that friend and influences him, so that the friend thinks of the sender of the thought unless his mind is much engaged at the moment with something else. But however much occupied a Master may be, a thought directed to Him makes a certain impression, and although perhaps at the moment He may not take any notice, yet the touch is there, and He will know of that and will send out His love and His energy in response to it.

But a wrong conception of God is one of the most serious hindrances under which a man can suffer. The idea of the Jehovah of the Old Testament, bloodthirsty, jealous, mean and cruel, has been responsible for an amount of harm in the world that cannot easily be estimated. Any thought of God which induces fear of Him is absolutely disastrous, and precludes all hope of real progress; it shuts a man up in the darkest of dungeons instead of leading him onward and upward into the glory of the sunlight. It draws round him a host of the type of elemental which revels in fear, gloats over it and intensifies it by every means within his power. When a man is in that parlous condition it is all but impossible to help him; wherefore to teach a man (still more, a child) such a blasphemous doctrine is one of the worst crimes that anyone can commit. The disciple must be utterly free from all cramping superstitions of this kind.


ALL this while, the Adept, besides using His pupil as an apprentice, has been preparing him for presentation to the Great White Brotherhood for Initiation. The whole object of the existence of that Brotherhood is to promote the work of evolution, and the Master knows that when the pupil is ready for the stupendous honour of being received as a member of it, he will be of very much more use in the world than before. Therefore it is His wish to raise His pupil to that level as soon as possible. In the Oriental books on the subject, written thousands of years ago, are to be found many accounts of this preparatory period of instruction; and when reference has been made to it in the earlier Theosophical literature it has been called the Probationary Path– the term referring not to being put upon probation by any individual Adept, but to a course of general training preparatory to Initiation. I myself used the term in Invisible Helpers, but have lately avoided it on account of the confusion caused by the employment of the same word in two distinct senses.

The method really adopted is readily comprehensible, and is in fact much like that of some of our older Universities. If a student wishes to take a degree at one of those, he must first pass the entrance examination of the University and then be admitted to one of the Colleges. The Head of that College is technically responsible for his progress, and may be regarded as his tutor-in-chief. The man will have to work to a large extent by himself, but the Head of his College is expected to see that he is properly prepared before he is presented to take his Degree. The Head does not give the Degree; it is conferred by that abstraction called the University– usually at the hands of its Vice-Chancellor. It is the University, not the Head of the College, that arranges the examination and confers the various Degrees; the work of the Head of the College is to see that the candidate is duly prepared, and generally to be to some extent responsible for him. In the process of such preparation he may, as a private gentleman, enter into whatever social or other relations with his pupil he may think proper; but all that is not the business of the University.

Just in the same way the Great White Brotherhood has nothing to do with the relations between a Master and His pupil; that is a matter solely for the private consideration of the Master Himself. The Initiation is given by an appointed Member of the Brotherhood in the name of the One Initiator; that is the only way in which an Initiation can he obtained. Whenever an Adept considers that one of His pupils is fit for the first Initiation, He gives notice of that fact and presents him for it; the Brotherhood asks only whether the man is ready for Initiation, and not what is the relationship between him and any Adept. It is not Their affair whether he is at the stage of probation, acceptance or sonship. At the same time it is true that a candidate for Initiation must be proposed and seconded by two of the higher members of the Brotherhood– that is to say, by two who have reached the level of Adeptship; and it is certain that no Master would propose a man for the tests of Initiation unless He had with regard to him the certainty of his fitness which could only come from very close identification with his consciousness.

When an ego is initiated he becomes part of the closest organization in the world; he is now one with the vast sea of consciousness of the Great White Brotherhood. For a long time the new Initiate will not be able to understand all that this union implies, and he must penetrate far into the sanctuaries before he can realize how close is the link, and how great is that consciousness of the King Himself, which all Brothers to a certain extent share with Him. It is incomprehensible and inexpressible down here; metaphysical and subtle it is beyond words, but nevertheless a glorious reality, real to such an extent that when we begin to grasp it everything else seems unreal.

We have seen how the accepted pupil may lay his thought beside that of the Master; so now may the Initiate put his thought beside that of the Brotherhood and draw into himself just as much of that tremendous consciousness as he at his level is able to appreciate; and ever as he draws it into himself he will be able to receive more of it, and his own consciousness will widen out so that narrowness of thought will become impossible for him. And just as the accepted pupil must take care not to cause disturbance in the lower vehicles of the Master, lest he should interfere with the perfection of His work, so must a member of the Brotherhood never introduce anything discordant into that mighty consciousness, which is acting as a whole.

He must remember that not by any means the whole of the Brotherhood is doing the same work as our Masters. Many of Them are engaged in other labours which require the utmost concentration and the most perfect calm, and if some of the younger members should sometimes forget their high calling, and cause ripples of annoyance to disturb the Brotherhood, it would affect the work of those Greater Ones. Our own Masters might perhaps overlook that, and be willing to endure a little occasional worry of that kind for the sake of the future when the new member will be making really great use of the powers of the Brotherhood; but we can quite understand that Those who have nothing to do with the training of individuals might say: “Our work is being disturbed, and it is better that those who have such immature personalities should stay outside.” They would say that nothing was lost, that progress can be made just as well outside, and that pupils could go on making themselves better and stronger and wiser before gaining Initiation.

So wonderful is the expansion of the Initiate’ s consciousness that it is most apt to speak of the change as a new birth. He begins to lead a new life “as a little child,” the life of the Christ; and the Christ, the intuitional or buddhic consciousness, is born within his heart. He has also now the power to give the blessing of the Brotherhood– a tremendous and overwhelming force, which he is able to give or send to anyone, as he judges to be most appropriate and useful. The power of the Brotherhood will flow through him just as much as he will let it flow; it is for him to use the power and to remember that he has the entire responsibility of directing it for whatever purpose he may choose. The benediction given by the Officiant at Initiation means: “I bless you; I pour my force and benison into you; see that you in your turn constantly pour out this good-will upon others.”

The more confidence the new Initiate has the greater will be the flow of force through him. If he feels the least hesitation, or is weighed down by the responsibility of letting such a tremendous power flow through him, he will not be able to use this wonderful gift to the full; but if he has that qualification of Shraddha– perfect trust in his Master and in the Brotherhood, and the utter certainty that because he is one with Them all things are possible to him– he may go through the world as a veritable angel of light, shedding joy and benediction around his path.

The consciousness of the Great White Brotherhood is an indescribably wonderful thing. It is like a great calm shining ocean, so strangely one that the least thrill of consciousness flashes from end to end of it instantaneously, and yet to each member it seems to be absolutely his own individual consciousness, though with a weight and a power and a wisdom behind it that no single human consciousness could ever have. This magnificent sea of “cosmic consciousness” of the Brotherhood is something so great, so wonderful, that there is nothing else in the world like it: even those who belong to it by virtue of having passed the First Great Initiation can catch only glimpses of it, can remember only a little of it here and there. It can be felt fully only on the nirvanic plane, on which the Brotherhood primarily exists, though it has its manifestation on the lower planes, even down to the physical world.

As the band of pupils is all one in the Master, so is the Brotherhood all one in its Lord. The members may freely discuss a point among themselves, yet it is as though different aspects of a case presented themselves in the same mind, and were by that mind weighed one against the other; but one is all the time in the presence of a tremendous, an almost awful serenity, a certainty which nothing can ever disturb. And yet somehow in all that every suggestion is welcomed; indeed, there is the sensation that the whole Brotherhood is alertly and eagerly waiting for each individual’ s contributions to the subject before it. There is nothing down here to which this consciousness can be adequately compared; to touch it is to come into contact with something new and strange, yet inexpressibly wonderful and beautiful, something which needs no evidence and no comparison, but asserts itself to be of a higher and unknown world.

Though individualities are so strangely merged in this, yet are they at the same time sharply separated, for the assent of each Brother is required to every decision of importance. The rule of the King is absolute, yet He carries His vast council with Him, and is at every moment willing to consider any point that occurs to any member of it. But this great governing body differs utterly from any parliament of earth. Those who stand above the rest in positions of authority have not been elected, nor have they been appointed by some party organization; they hold their positions because they have won them– won them by superior development and greater wisdom. None doubts the decision of his superior, because he knows that he really is a superior– that he has greater insight and a fuller power to decide. There is, there can be, no shadow of compulsion that these Supermen shall think or act alike; yet is their confidence in their mighty organization so perfect that it is unthinkable that in the long run they should differ; it is only in the case of such a Brotherhood under such a King that we can fully realize the beautiful wording of one of the Collects of the Church of England: “In His service is perfect freedom.”



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Darkness, in the Theosophical literature, is a term applied in different ways. It generally refers to the Absolute, to the universe in pralaya or to pre-cosmic principles, before the manifestation of the cosmos.

According to the tenets of Eastern Occultism, DARKNESS is the one true actuality, the basis and the root of light, without which the latter could never manifest itself, nor even exist. Light is matter, and DARKNESS pure Spirit. Darkness, in its radical, metaphysical basis, is subjective and absolute light; while the latter in all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or Maya.[1]

Meaning of the term

In the context of universal principles, the word “darkness” is used to refer to those principles that are beyond our comprehension, so that they appear as darkness to our minds:

[The] source is unknown, though as strongly demanded by reason and logic, therefore it is called “Darkness” by us, from an intellectual point of view.[2]

It is Darkness most unquestionably to our intellect, inasmuch as we can know nothing of it. I told you already that neither Darkness nor Light are to be used in the sense of opposites, as in the differentiated world.[3]

At the level of these universal principles we are not talking about light or its absence. Therefore this “darkness” is not the opposite of light:

In the sense of objectivity, both light and darkness are illusions—maya; in this case, it is not Darkness as absence of Light, but as one incomprehensible primordial Principle, which, being Absoluteness itself, has for our intellectual perceptions neither form, colour, substantiality, nor anything that could be expressed by words.[4]

The term darkness is sometimes used in a relative way:

In using figurative language, as has been done in The Secret Doctrine, analogies and comparisons are very frequent. Darkness for instance, as a rule, applies only to the unknown totality, or Absoluteness. Contrasted with eternal darkness, the first Logos is certainly Light; contrasted with the second or third, the manifested Logos, the first is Darkness, and the others are Light.[5]

In the same way it can be said that what is darkness to the regular mind, may not necessarily be so to the mystic or the Adept:

[It] is absolute darkness to the scientific mind, and but a gray twilight to the perception of the average mystic, though to that of the spiritual eye of the Initiate it is absolute light.[6]

The Absolute

The ultimate darkness is the absolute reality, which cannot be perceived even by the Logos:

  1. What is Ever-Darkness in the sense used here?
    A. Ever-Darkness means, I suppose, the ever-unknowable mystery, behind the veil—in fact, Parabrahm. Even the Logos can see only Mulaprakriti, it cannot see that which is beyond the veil. It is that which is the “Ever-unknowable Darkness.”[7]

The Absolute being the source of everything, in the Theosophical Literature it is said that darkness is the source of light:

If the absolute deity can be referred to as Darkness or the Dark Fire, the light, its first progeny, is truly the first self-conscious god.[8]

For the Occultist, the Rosecroix of the Middle Ages, and even the mediaeval Kabalists, said that to our human perception and even to that of the highest “angels,” the universal Deity is darkness, and from this Darkness issues the Logos. . .[9]

But esoterically, it is Darkness itself, the unknowable Absolute which is the Source, firstly of the radiation called the First Logos, then of its reflection, the Dawn, or the Second Logos, and finally of Brahmâ, the manifested Light, or the Third Logos.[10]

Thus, the Darkness is regarded as eternal, while the appearance of light (or manifestation) is a non-eternal phenomena occurring periodically.[11]


Darkness is taken as the appropriate allegorical representation of the condition of the Universe during Pralaya, or the term of absolute rest, or non-being, as it appears to our finite minds.[12]

When the whole universe was plunged in sleep—had returned to its one primordial element—there was neither centre of luminosity, nor eye to perceive light, and darkness necessarily filled the boundless all.[13]

Pre-cosmic Principles

In some occasions the term “darkness” is applied to the pre-cosmic principles, especially when they are mentioned in reference to the manifested elements. The first or unmanifested Logos is called in [[Stanzas of Dzyan#Stanza III|Stanza III.8 “the dark hidden father” as opposed to the manifested “white brilliant son”.[14] Darkness is also used to refer to the the first cosmic element, “the waters” or “chaos“, before it differentiated into the different planes.[15]

In Christian thought

In Christianity the term darkness is usually applied to Satan, “The Prince of Darkness.” However, Satan is also related to Lucifer, which means “the light bearer”.

  1. P. Blavatsky wrote:

Even in the mind-baffling and science-harassing Genesis, light is created out of darkness “and darkness was upon the face of the deep” (ch. i. v. 2.)—and not vice versâ. “In him (in darkness) was life; and the life was the light of men” (John i. 4). A day may come when the eyes of men will be opened; and then they may comprehend better than they do now, that verse in the Gospel of John that says “And the light shineth in darkness; and the darkness comprehendeth it not.” They will see then that the word “darkness” does not apply to man’s spiritual eyesight, but indeed to “Darkness,” the absolute, that comprehendeth not (cannot cognize) transient light, however transcendent to human eyes.[16]

Mediaeval mysticism

In authors such as Pseudo-Dionysius the Areopagite or texts like The Cloud of Unknowing the word darkness was also used to refer to the highest and unknowable aspect of the Godhead.

Excerpts from a Theosophical Source.


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The Jesus Story and the Planetary Initiations/ Christmas 2014

In different cultures and religions men celebrate the birth of a Master of Truth in a particular way. They celebrate this most of the time with candles, incense, rituals or adoration. This is beautiful. So in the Western culture we are now at the threshold of another Christmas celebration, the celebration of a Master of Truth, called Jesus of Nazareth. We celebrate this feast with pines called Christmas trees, lights, candles, Christmas dinners, rituals.

Enjoy it fully, even if you are not a churchgoer. Enjoy it so that you can feel yourself a part of the vibrations of peace, love and bliss, which are spreading over the whole planet so to synchronize yourself with the soul-vibrations of your fellow-men.

I will share some of my personal views in connection with Jesus the Christ. These views were built up through the following sources: 1.the Bible 2. “Mystical life of Jesus” by Spencer Lewis 3. Writings of Rudolf Steiner 4. Books of Alice Bailey 5. Revelations by Edgar Cayce.
The Christ and religious and spiritual organization according to the great mystic Alice Bailey.
I quote from the book “From Bethlehem to Calvary” written by Alice Bailey.
” Initiation is not a process which a man undergoes when he joins certain organizations, and which can be understood only by such groups. It has nothing to do with societies, esoteric schools and organiza-tions. All that they can do is to teach the aspirant certain well known and basic rules of the road and then have him to understand or not, as his earnestness and development permit, to pass on through the portal as his equipment and destiny allow. The teachers of the race and the Christ-Who is the Master of all the Masters and the Teacher alike of angels and of men-are not more interested in these
organizations than they are in any movement in the world today which carries illumination and truth to men. The initiates of the world are to be found in every nation, in every church, and in every group where men of good will are to be found working and where world service is rendered.”

The Teachers of the Race are assembled in the Great White Brotherhood, which consists of all human beings, who have reached certain levels of consciousness -high levels of Cosmic Energy- which are called Planetary Initiations. The reaching of these levels of energy is celebrated through a certain ritual by those who have reached since ages before those levels.

The Planetary Initiations of our planet.

Our planet Earth knows 9 Planetary Initiations. Herewith I want to give which attitudes and virtues must be achieved to reach those different energy levels. I will also mention the Ray(s), the Planet(s) and the Master dominating this process and the chakra which will open thereby.

I.Pl 1: Connection between the Inferior Self (Personality) and the Higher Self (Super Ego). Begin of a process of mastery over the instincts and passions.. Ray 7/ Vulcan and Pluto/ chacra 1/Initiator: Bodhisatva
I.Pl 2: Mastery of the first sublevels of the emotional body.. Ray 6/ Neptunus, Venus and Júpiter /chacra ¿/ Initiator: Bodhisaatva
I.Pl 3: Complete Mastery of the emotional body and of the first sublevels of the mental body (the mental body is part of the causal body)The intuition at this stage is well formed. A certain knowledge of the planetary karma and about the plans (the Dharma) for our planet. Membership of the Blue Lodge. Ray 5/ Moon ,Volcan, Uranus amd Mars./ Chacra 6/.Initiator: the highest authority in our Planetary system, representing God: the Sanat Kunara
I.Pl 4: Mastership of the Causal Body and the first sublevels of the Supracausal body. Complete realization about the Planetary Karma. From this point on it’s not necessary to incarnate on the physical plane, nevertheless still the need to incarnate on the astral plane. Total purification of the first chacras. Ray 4/ Mercurius and Saturnus/Initiator: the Sanat Kumara
I.Pl 5: Complete Mastery of the Supracausal. Body. A certain knowledge about the plans for and the karma of the Solar system. The Initiate pertains now to the súper human kingdom. Ray 1/ Uranus and Júpiter/Initiator:
I.Pl 6 This initiation is conferred every 49 years. The last one was conferred in 2001. Complete knowledge about the plans of the Solar Logos. Membership of the White Lodge. The Initiate can choose between 7 different ways of service. Ray 3
I.Pl. 7 Knowledge about the relationship of our solar system and other solar systems. This Initiation is equivalent with the Solar Initiation no 5 and the 1st Initiation of Sirius. Rays 2/ Initiator: Sanat Kumara and all who have achieved this Pl. In.
I.Pl 8 Knowledge about the plans of the Great Dark Brotherhood. Realization of the essence of Good and Bad.. Rays 4, 5,6,7
I.Pl. 9 Rays 1, 2 y 3


Events during the life of Jesus of Nazareth and the Planetary Initiations
There are different great occasions during the public life of Jesus and every one of them have a higher meaning then most persons know.. These occasions refer to the different stages of Consciousness, which we all have to attain during the cycle of reincarnation. In the Mystery schools these cycles of consciousness are called the Planetary Initiations. We call the begin of our cycle on the human plane “birth” and our first advancement on the spiritual plane -the First Planetary Initiation- is also called Birth. After the First Planetary Initiation we are preparing to go to the next round of evolution by working on the sublevels of our emotional vehicle/body.. Baptism (Sotapanna “He who has Entered the Stream”) by water refers symbolically to the great work that we all have to do on our emotional nature (water is symbolic for emotion) so that we can be ready for the Third Planetary Initiation.

For we will have to work on the higher sub-levels of our emotional nature so to reach the process of the Transfiguration on the Mountain. The Transfiguration refers to the Third Planetary Initiation-where we will have to start to work on our mental body.

The Crucifixion is referring to the Fourth Planetary Initiation- we get this initiation when we have mastered all the levels of our causal body. Jesus reached that state while he was nailed on the cross. He did not die there and was carried to a tomb of Joseph of Arimethea who was also a high-ranked member of the Essenes. There he was regenerated by the herbs placed on his wounds and by the resurrection-power of Lord Maitreya. This process is known as the Resurrection. The Resurrection refers to the Fifth Planetary Initiation, the Initiation which will be attained through our mastery of the Supra causal sphere or said in another way, when the personality has fused itself completely with the Wisdom, Force and Beauty of the Supra causal sphere to the sphere of Atman (probably the Church is referring to the supra causal body as Soul). With this initiation we pass over to the Super-human kingdom.

The Ascension is referring to the Sixth Planetary Initiation. The sixth Planetary Initiation and those higher then the Sixth Planetary Initiations has to do with levels of Consciousness which belong to the sphere of the Monad. (During the process of Ascension Jesus did a cloud-experiment –very known in the higher degrees of different ancient and modern mystical organizations-so to disappear from the sight of men and then he walked back to the headquarters of the Brotherhood so to guide from a distance the apostles in their workings. After some time he died there surrounded by the apostles and other members.)

Incarnations of Jesus
Different sources say that the soul-personality manifesting as Jesus was incarnated in a previous incarnations as Zoroaster and much before that as Elijah. According to these sources He was also incarnated as Joshua, son of Nun,, Joshua in the time of Ezra, Joshua in the book of Zecharias.  After his incarnation as Jesus of Nazareth he incarnated as Apolonius of Tyana. During that incarnation he attained his Fifth Planetary Initiation and during the Second World War he was incarnated in Syria where he reached his Sixth Planetary Initiation.

Jesus, Prince of Peace, I open my heart for you and for the secret wisdom given through the different Servants of Light, so that I can reveal the Christ Consciousness within.

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Genesis 5: 1-2 “In the day that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.”

Thus Adam is both male and female (don’t laugh too much), which means that Adam was not simply the first man – the start of the human race. In some strange way Adam was both male and female. But this is not the end of the story for in fact most of chapters 2 and 3 of Genesis are about Adam. And if Adam is both male and female, what is “Eve”? We have to explain her too.

We also have to consider the fact that both Adam and Eve were originally in Paradise, a spiritual realm, not somewhere on Earth. And we must even say why it was said that Eve was made out of one of Adam’s ribs, although men and women have an equal number of ribs! We should accept that Adam and Eve represent the spiritual nature of every individual, rather than consider them as a physical man and woman.

Origen, the greatest Christian scholar of the early 3rd century (and perhaps of all time) wrote: “Who would be so childish as to think that God was like a human gardener and planted a paradise in Eden facing the east, and in it made a real visible tree, so that one could acquire life by eating its fruit with real teeth or, again, could participate in good and evil by eating what he took from the other tree? And if the text says that God walked in the garden in the evening, or Adam hid himself under the tree, I cannot think that anyone would dispute that these things are said in the figurative sense, in an effort to reveal certain mysteries by means of an apparent historical tale and not by something that actually took place. . . . . “ (First Principles – 4: 16 by Origen of Alexandria)

Origen was right, of course, but today there are millions of Christians who know nothing of all this. Nor do their ministers either. All they seem to be concerned about is using the story to demonstrate that God made Man and whilst this is true enough, the Allegory of Adam and Eve goes far beyond that simple explanation. Therefore let us who seek wisdom, investigate.

We are told that God created ‘every plant of the field BEFORE it was in the earth’ and if this means what it says, then clearly God created ‘every plant’ before it first came into existence in the physical world – even before it was a mere seed.

However, since we are now reading a new story, which is talking about the spiritual state, that makes sense. Each plant has its spiritual counterpart or blueprint that is brought into existence before ever it enters the physical plane. And if it can be said that this is the case with plants then how much more so does it apply to animals and human beings? In other words this teaches us that each physical life form exists in the spirit realms before it comes into being on the Physical earth. The second part of the verse emphasises this fact. “for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.” (Gen 2 5b)

This makes it clear that the writer is emphasizing the fact that he is not talking about the physical world as we know it. But there is also a suggestion that he is referring to that stage in the physical creation of the worlds which scientists tell us, took place before the formation of the oceans, when the surface of the world was still so hot than any water which might fall, immediately boiled away again. The next verse is often thought to refer to the same period:“There went up a mist from the earth and watered the whole face of the ground… .” (v.6)

But the context makes it quite clear that here we are dealing with spiritual creation so we should not be hasty to think that what we read has a physical meaning at all. The spirit world interpenetrates everything physical and is often seen by the psychic as a ‘mist’. Perhaps this is what the author is trying to represent in this account. Perhaps he is merely indicating that in the spirit world, plants do not grow through the instrumentality of rain, but through the spiritual life-force, which surrounds them, and which he represents as a mist. The same spiritual life-force affects human spirits too, and in the next verse (v.7) we come to the real subject matter at last but still there is a reference to both the physical and spiritual creation of Man: “And the Lord God formed Man of the dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul”

The physical Man of chapter one is made male and female, in the image of God made manifest, but so is a spiritual human being. There are both male and female spirits – both sons and daughters of God – and as any good psychic can tell you, the difference between male and female goes much deeper than the differences between their physical bodies. It is also worthy of note that there is a significant difference between a ‘living soul’ and the ‘quickening spirit’ which are both mentioned in 1 Cor.15: 45. “The first man Adam became a living soul (life-having person) and the last Adam became a life-giving spirit”

Before we leave this verse we should note that the phrase ‘living souls’ is not only applied to mankind, but to all other Mammals (1.24) and even to the reptiles. (1:20). The importance of this in support of a belief in spiritual evolution is obvious, for it means that the animal kingdom contains “living souls”. Those souls too, are encased in flesh, just like the human souls within human bodies – a much a sounder view of life than the one currently followed by many Christians, who ignoring these Biblical references, suggest that only human “animals” have “living souls”.

We should also note that in the Septuagint version the word is rendered ‘face’, instead of ‘nostrils’ and this is important because that is not only where we begin our intake of physical air but also where is seen our spiritual nature. In other words; one can tell much about the spirituality of another by looking deeply into his/her face and it is commonly said: ‘The soul looks out from the eyes’. In this passage, we are thinking of the spiritual creation rather than the physical one and this is stressed again in the next verse: “And the Lord God planted a garden eastward in Eden; “ (2: 8a)

In ancient rituals East is the symbolic gate of birth and we should remember that it is from Paradise that the Adam-Eve entity eventually emerges into physical life, through that gate of birth, clothed, as the Bible aptly says, in a “coat of skins”. (See Genesis 3; 21) We shall consider this point in more detail in a later section, but for now we shall continue our present discussion with the words: “He put there the Man He had formed” (2: 8b)

We are still talking about the spiritual realms and though in Paradise the human spirit has no Physical Body, it does have a “Form” that appears very similar. So much so, in fact that the Spirit Plane is also called the “Form Plane”. In this state, Man has not yet obtained an astral body, (sometimes called the emotional or psychic body) so we may say he is in Paradise in a Form Body. The Paradise we know today is the place to which good spirits go at death, but here we are talking of a special part of Paradise (Eden), which is the abode of young newly-human spirits who have never lived on earth as Man. They are still totally ignorant of earth life as human beings. That means that though the spirit contains within it a Spark of God, it has yet much to learn, for it has yet to find the answers concerning the purpose of life.


Excerpts of Mysteries of Genesis” written by Charles Fillmore

“Gen. 3:1-5. Now the serpent was more subtle than any beast of the field which Jehovah God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of any tree of the garden? And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil”

The serpent is sense consciousness. (“NOT A PERSONALIZED SATAN”. H.Schotte). It may also be called desire, sensation, or the activity of life in external manifestation apart from the divine source of life. “Woman” represents love or feeling in the individual consciousness and symbolizes the soul. Desire for sensation or activity in the external first tempts the soul, the center of feeling and emotion. The temptation of sense is at first very subtle, entering the consciousness to stir up doubt and slyly asking the question “Why not?”

From the center of one’s being the life-giving, ever-bearing tree of the Spirit of God spreads its branches into every department of mind and body. Its fruits are intelligence to the mind, substance to the body, and life to the entire being. The warning given by Jehovah God was that man should not eat of (appropriate) the fruit of this tree. In spiritual revelation we discern that man’s cardinal mistake is to appropriate the pure essence of God in order to experience selfish sensuous pleasure.

The serpent is slyly suggesting to the soul that it indulge in the pleasures of sense and that the experience will result in a deeper understanding of God and His laws. The individual can always find arguments that to his own mind justify indulgence. This tendency may be described as sensation beguiling man from his Garden of Eden consciousness.

“Gen. 3:6-7. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons”.

Woman, the intuitive or feeling side of man’s nature, discerns that activity in ideas begets knowledge, but the knowledge gained is not necessarily of a divine nature. Love or feeling (woman) acting independently of wisdom (man) is not reliable.

The “eyes” are the perceptive faculty of mind, and unless the perception is established in Truth one sees or perceives duality. When one delights in knowledge that is less than Truth, one’s capacity to receive inspiration direct from Divine Mind is lessened or lost. Both love (woman) and wisdom (man) become involved in a counterfeit knowledge through “eating” ideas inappropriate to the divine nature.

In the Scriptures figs are representative of the “seed” of man. This seed is in its original essence mind energy, and when ideas are kept in contact with Divine Mind, the seed of man is the life stream in its original purity. Man’s sin is the misappropriation of ideas, which leads to sensation. When man and woman are joined–that is, one in sin–they are unclothed of the garment of Truth or “naked.”

When wisdom and love, man and woman, are joined in the consciousness that God inspires all their thoughts and acts, the gross sensations of the flesh will be “lifted up,” that is, glorified. “I, if I be lifted up from the earth, will draw all men unto myself.” This is the “holy marriage.”

“Gen. 3:8-12. And they heard the voice of Jehovah God walking in the garden in the cool of the day; and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden. And Jehovah God called unto the man, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat”.

The “cool of the day” represents the relaxation or emptiness that follows sense expression. After the high tide of sensation has subsided, the voice of Jehovah God, commonly called conscience, is heard. Man is convinced that he has acted out of harmony with divine law. After experiencing sensation the picture visualized by the conscious mind is impressed on the life stream and sets up a subconscious tendency. Consciousness would hide from facing this situation, taking refuge amongst the “trees of the garden” (other sensations), but this is not the way to redemption. Every idea is to be dealt with. All error is forgiven when Truth is brought to bear on it, and if this method is pursued, only constructive thought habits will be put into activity in the subconscious realm of mind.

Jehovah God walks continually in the garden (the body) calling unto Adam (life), and when man raises his thoughts and feelings Godward, he contacts the inspiration of Being and builds again the immortal consciousness.

The soul or “woman” is the feminine aspect of man. It is through the affections (love) that man becomes involved in sensation. When a desire of the soul (woman) presses for attention, man often gives way to his feelings instead of raising them, through wisdom, to conform to higher principles.

In Truth feeling must be disciplined and refined and desire for sense pleasure eliminated. When consciousness is purified through the knowledge of Truth and thought force is established in harmonious relation to divine ideas, the woman (feeling) will be joined with man (wisdom) and the holy marriage (generation of divine ideas) will again be consummated.

“Therefore shall a man leave his father and mother, and shall cleave unto his wife: and they shall be one flesh,” writes the author of Genesis, and Jesus verifies it in Matthew 19:5: “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.” Indescribable joy is the heritage of those who submit their sex relations to God in prayer.

“Gen. 3:13-14. And Jehovah God said unto the woman, What is this thou hast done? And the woman said, The serpent beguiled me, and I did eat. And Jehovah God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life”.

Man, ever seeking an excuse for sin, puts the blame on God for endowing him with sensation. Sensation is itself a divine creation, and all God’s creation was pronounced “good.” This brings us to the root cause of the appetite that craves stimulants and goes to excess in seeking satisfaction. Through listening to the serpent of sense, man goes beyond the limit set by natural or divine law and becomes a glutton and drunkard of sensation. The remedy is for him to take up the problem from a spiritual standpoint in the knowledge that sensation is a mental quality that can be satisfied only by his cultivating the spiritual side of his nature.

When the desire for sensation leads man to dissipate the precious fruit of the tree of life in his earthly garden, the whole nervous system is depleted and loses its capacity to contact the higher life current and super mind wisdom. Then man feels a lack of something; he is “naked.” Sensation is no longer a heavenly ecstasy but a fleshly vibration, and crawls on its “belly,” eating “dust” all the days of its life.

We often wonder why God cursed the serpent since He created him for the very purpose of enabling man to have sensation. The author of Genesis discerned that certain principles were in operation; that when the creative life, which Jehovah God breathed into man’s nostrils, was taken away, there would be a fall from divine union and man would have to suffer certain conditions that would follow. So the curse was not imposed directly by Jehovah but as a result of man’s breaking certain laws.

“Gen. 3:15-19. And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy pain and thy conception; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return”.

The seed of the woman is from God; it is the spiritual life that comes from the fountainhead. The seed of the serpent is fallen sense consciousness, and there is enmity between the two. The effect, as set forth in the text describing the suffering common to most women, needs no metaphysical interpretation. The interpretation usually given is that the “seed” that bruised the head of the serpent was Jesus. But these verses were written long before the time of Jesus, so they must refer to certain principles. The heel represents the activity of the will in the body. When one is willful the tendency is to force the heel into the ground. When you do that you are determined.

When you make up your mind that you are not going to be governed by your sensations, you plunge the whole man into spiritual consciousness, through which you are protected from sense. All through the account of the fall of man are found these promises of redemption, implications that man has within him a saving consciousness.

The story of Eve symbolizes the truth that instead of bringing forth ideas in the realm of super substance, the feminine is compelled to clothe its ideas with flesh and bring them forth in the earthly consciousness.

Having lost consciousness of God as its guiding light, the soul turns to its highest concept of wisdom, the intellect (husband).

The intellect, having lost contact with its inner light, is no longer possessed of the ability to ideate direct from God, and man is forced to cultivate the ground and toil physically. Jesus demonstrated man’s spiritual ability when, direct from the ether as a substance base, He produced the fishes and loaves to feed more than five thousand persons.

“Gen. 3:20. And the man called his wife’s name Eve; because she was the mother of all living”.

The name Eve means “elemental life,” “life,” “living.” Eve represents the soul region of man and is the mother principle of God in expression through which life is evolved. The I AM (wisdom) puts feeling into what it thinks, and so Eve (feeling) becomes the “mother of all living.” Back of feeling is the pure life essence of God. Adam and Eve symbolize the I AM individualized in life and substance. They are the primal elemental forces of Being itself.

The Hebrew verb hoh, “to be being” luminous, absolute life, which forms the basis of the name Ihoh (Jehovah) is the basis also of the word Eve; however, due to a slight change in characters and a hardening of the vowels, it no longer represents absolute life, but the struggle of elementary existence. This indicates the struggle of the soul to regain its perfect state of existence in the Absolute, God.

“Gen. 3:21. And Jehovah God made for Adam and for his wife coats of skins, and clothed them”.

Man originally was connected with the warm currents of spiritual life, but when these currents were broken by thoughts of separation, he required protection from external invading thoughts, hence the “coats of skins.”

This need is evidenced by the outer skin covering the sensitive nerves of our body and the danger of infection when this covering is broken. When spiritual thought becomes supreme in consciousness the “coat of skins” gives way to the manifestation of the spiritual body spoken of by Paul. Corruptible flesh is the manifestation of corrupt ideas in mind. “Be ye transformed [changed in form] by the renewing of your mind.”

“Gen. 3:22-24. And Jehovah God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever–therefore Jehovah God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life”.

“Jehovah God” is Divine Mind identified as the Christ Mind or I AM man. “Good and evil,” primarily representing the two poles of Being, are opposite but not adverse to each other. Man developed divine consciousness–came into an understanding of ideas in their relation to Being itself–and when he became involved so intensely in the feeling or negative side of his nature, he lost consciousness of the equilibrium of the Christ Mind. Will became independent of wisdom, and an unbalanced condition in both mind and body was set up. And “lest he put forth his hand [appropriating power of mind], and take also of the tree of life, and eat, and live for ever,” using the forces of Being toward the expression of a consciousness adverse to the Christ Mind, omnipresent wisdom closed the door to the within until man should again enter into the “garden” by establishing the divine consciousness, Christ, the Way.

The “garden” symbolizes the spiritual body in which man dwells when he brings forth thoughts after the pattern of the original divine ideas. This “garden” is the substance of God. “Eden” is a state of perfect relations among the ideas of Being. The “garden of Eden” is the divine consciousness. Having developed a consciousness apart from his divine nature, man must “till the ground from whence he was taken”–that is, come into the realization of God as the substance of his being–and express ideas in harmony with Divine Mind. Wisdom and love are joined in God, and a perfect balance is struck in consciousness between knowing and feeling when man spiritualizes his thoughts.

The “east” is the within. “Cherubim” refers to protection of the sacred life. The inner spiritual life is protected from the outer, coarser consciousness. The “flame of a sword” is the divine idea or Word of God. Man unites with the inner Word or sacred life through the Christ Mind.

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Herewith I want to share an explanation of the Unity minister Ed. Townley, a Reverend which I appreciate very much.

PASSAGE: “But Moses said to the people, ‘Do not be afraid, stand firm, and see the deliverance that the Lord will accomplish for you today; for the Egyptians whom you see today you shall never see again. The Lord will fight for you, and you have only to keep still.’ Then the Lord said to Moses, ‘Why do you cry out to me? Tell the Israelites to go forward. But you lift up your staff, and stretch out your hand over the sea and divide it” (Exodus 14:13-16).

I think there are two important metaphysical lessons crammed into this brief, decisive moment in the history of the Hebrew people. The first comes from Moses, the second from the Lord. “Stand firm … the Egyptians whom you see today you shall never see again.” Whatever the “Egyptians” may represent in our own consciousness—fears, resentments, thoughts of lack and limitation—we could well spend our whole lives running from them, trying to escape them, constantly looking over our shoulders to see it they’re gaining on us. We will be constantly exhausted, and totally unable to pause long enough to appreciate the blessings that would be available if we just stopped running.

But we don’t have to do that. If we choose instead not to run, to stand our ground, then the Lord of our being—the Christ Presence that is our true identity—can dissolve those thoughts—those Egyptians—so that we can move forward free of their negative energy. But simply standing firm isn’t enough, as the Lord immediately reminds Moses. It’s brave to stand and trust that God will save the day. But, as Unity minister Eric Butterworth wrote, God can only do for us what God can do through us. So here, once Moses has assured the people that God will provide, the Lord—his own inner guidance, his connectedness to Divine Mind—says, “Why do you cry out to me? … Lift up your staff!” We always have the means at hand to solve any challenge; the Power of God is not withholding anything from us. The Power of God will part the Red Sea, but Moses has to ‘lift up his staff’ to allow it to happen.

The same is true for us. When facing a challenge, our first thought should be “the Power of God in me can easily dissolve this challenge.” And our second thought should be, How can I lift my staff to allow God to work through me? Blessings!Rev. Ed

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I consider that when Jesus said “Follow Me” that he was saying to his fellow-Essenes and near friends, that the time was ripe to bring the Universal Truths, taught in the Essene group, outwards in its completeness. John the Baptist made public already part of the Essene Tradition through the ceremony of Baptism, which was a tradition of the Essenes taken over from the Greek Mystery schools.

Male persons will not simply follow another man because he wants such an action. There must have been a certain deliberation about the subject within the meetings of the Essene community, before this action of Jesus.

When Jesus said “Follow me” we have to realize that He could not have meant that the apostles and we are to follow Him just in every outer act. He must have been referring to the practice of the Universal Principles.

Some of these truths are:
1. Jesus emphasized “the Father within.
2. In His salutation in what we term “the Lord’s Prayer” (or “our Lord’s Prayer”) Jesus unified us with Himself in relation to the Fatherhood of God when He said “Our Father.”

3. He always went to a quiet place to enter into the Silence, where is communion wiy the Real Nature of any human being.
4. He healed always emphasizing that the person was healed by his/her own faith.
5. He showed at different moments that mind connected with Divine Consciousness can dominate matter e.g. the stilling of the storm, his healing work,
6. He celebrated Pesach with a typical agape-ritual of the Essene community a ritual, which is also originally of the Greek Mystery schools. The bread was the symbol of matter and consciousness reacting to matter and the wine was symbol of the Spirit.
We must follow the Jesus-thought in us as the leading thought to an process of spiritual awakening.
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