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The result of meditation upon this theme will be:

  1. A definite illumination of the mind, for it will then be at-one with the Universal Mind and all the ways of God and the plans of God will stand revealed to him.

  1. The creative imagination will be powerfully evoked in response to this revelation, and modes and methods of cooperation will be sentiently developed and the disciple will become a creative cooperator and not just an obedient servant of the Plan.

  1. His life will be then inspired by the desire to serve humanity and to cooperate with the Custodians of the Plan. This will bring in the full tide of Soul life, producing temporarily a violent conflict between the Personality Ray and the Soul Ray, but also producing a steady subordination of the lower to the higher, of the minor to the major.


This particular technique of meditation involves the use of the Head center, demands the ability to focus the consciousness in the Soul form, the Spiritual body, and, at the same time, to preserve Soul consciousness, mind consciousness and brain consciousness—no easy task for the neophyte and something which lies far ahead for the majority of students who read these words. This condition has been described as "the intensest reflection of the man, isolated in God Who is the negation of isolation and is nevertheless the Whole which is set apart from other Wholes." When this state of awareness has been achieved (and Patanjali hints at it in the last book of the Sutras) the disciple becomes invincible upon the Physical plane, for he is completely unified and linked up with all aspects of himself in the greater Whole of which he is a part, is fusing all attributes and is at-one with the Whole, not simply subjectively and unconsciously (as are all human beings) but in full, waking, understanding awareness.

Inclusive Reason, which is the theme for the initiatory meditation of the second Ray disciple, produces that inherent divine capacity which enables the detail of the sensed Whole to be grasped in meticulous entirety. This wide, yet detailed, scope or universal recognition is extremely difficult for me to explain or for you to understand. The second Ray has been called the Ray of Detailed Knowledge and where this term has been employed, the beginner has necessarily laid the emphasis upon the word "detail". It might rather be called the Ray of Detailed Unity or the Ray of the Divine Pattern, or of beauty in relationship. It involves on the part of the disciple a very high point of synthetic comprehension.

Presented attributes, are those which have presented themselves to the consciousness of the advanced disciple, which are as yet not capable of interpretation nor can they be comprehended by average human beings, but which are attributes of the Kingdom of Souls, and which will distinguish that kingdom in its final stages. These latent attributes can be gradually comprehended and brought into activity by those who can function as Souls.

I would like to lay down four fundamental propositions:

  1. That in time and space, man is essentially dual, consisting of Soul and body, of intelligent life and form, of a Spiritual entity and the apparatus of contact—the body nature whereby that entity can become aware of worlds of phenomena and states of consciousness of a nature different to those on its own level of awareness.

  1. That this body nature consists of the physical outer form, the sum total of vitality or the Etheric body (which science today is rapidly coming to recognise), the sensitive, emotional, desire body, and the mind. Through the physical body contact is made with the environing tangible world; through the vital body the impulses come which produce direction and activity upon the Physical plane; through the sensory vehicle the Astral or emotional nature originates the bulk of those desires and impulses which direct the undeveloped or average man, and which can be called desire-impulses or the wish-life of the individual; through the mind comes eventually intelligent understanding and a life directed by purpose and planning instead of desire.

  1. That human unfoldment proceeds by a series of integrations, of processes of coordination or synthesis, involving as they do (particularly when the intelligence is beginning to control) a sense of cleavage and of duality. These integrations, as far as humanity is concerned, either lie far behind in the past, are proceeding at this time, or lie ahead in the future.


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