Let Vision Come

How does the planetary Logos identify himself with the reactions of his created world?
How does his he participate with full knowledge in all happenings and events?

Two things are the result of thought, and though these may be mentally grasped by the intelligent disciple, they are seldom understood. They are:

1. Thought generates energy commensurate with potency of the thinking, and qualified by the theme of the thinking. You will see from this, therefore some of the implications contained in the meditation I have assigned you. 'As a man thinketh in his heart, so is he' is a statement of the Christ. From that demonstrating personal centre of thought, energy will stream down into the physical brain, via the etheric body. It will then condition the type of living, the expression and the influence of the man upon the physical plane.

2. As a result of focused thinking 'in the heart' the spiritual eye opens and becomes the directing agent, employed consciously by the initiate whilst doing his work under the Law of sacrifice. What is meant here by the words 'in the heart'? The soul is the heart of the system of the spiritual man; it is the seat of the life and consciousness which animate the personality, and it is the motivating potency in every incarnation, accordingly to the experience conditioning the expression of the spiritual man in any particular rebirth. In the early stages of experience, this 'eye' remains closed; there is present no capacity for thought and no ability to think in the heart; i.e., from soul levels. As the intellect develops and the power to focus upon the mental grows, the fact of the soul's existence becomes known and the goal of attention changes. There follows the ability to focus in the soul-consciousness and so to fuse the soul and the mind that an at-one-ment takes place and a man can then begin to think 'in his heart'. Then also the 'eye of the soul' opens and energy from soul levels, intelligently utilised, becomes directed from those and pours into what is now ambiguously called 'the third eye'. Immediately the personality in the three worlds begins to express itself as the soul upon the physical plane, and will, purpose and love begin to control.

These two paragraphs are important to the disciple and warrant careful attention. As these developments take place, the spiritual will steadily grows into the directing agent, using the right eye as the distributing agent for the energy of love, animated with will. This why the right eye has been called, in the esoteric teaching, 'the eye of the buddhi'. This directing agent uses the left as the instrument for the distribution of the mental energy of the personality, now illuminated and sublimated.

Having these thoughts in mind, I would call your attention to the entire theme of vision, which necessarily underlies our consideration of the points of revelation. It is simple to recognise that in the head of the developing aspirant there is a mechanism of great potency, capable of controlling the life of the personality. There is:

1. The third eye, the pineal gland but its etheric correspondence. This is the responsive mechanism to the directing eye of the soul.
2. The right eye and the left eye, which take the incoming energy, symbolically speaking, and divide it into two streams which are the correspondence in etheric matter of buddhi-mans.
a. Right eye. . spiritual energy. Buddhi. Pure reason. Understanding.
b. Left eye . . . mental energy. Manas. Thought substance.

Direction of Force

It is the conscious use of these energies and the intelligent utilisation of this triple mechanism which is the goal of the initiate up to the initiation. He learns consciously to direct force in the correct manner through the needed organ, doing so as the soul working in full consciousness on its own level, but so fully identified with the personality that the mechanism, now developed within the personality, can be used in the work of the Hierarchy.

Let me expand the concept further, reminding you of the phrase so oft employed, 'the All-Seeing Eye'. This refers to the power of the planetary Logos to see into all parts, aspects and phases, in time and space, of his planetary vehicle, which is his physical body, and to identify himself with all the reactions and sensitivities of his created world and to participate with full knowledge in all events and happenings. Through what medium does he, on his own high levels, do this? Through what mechanism does he thus 'see'? What is his organ of vision? What is the nature of the sight whereby he contacts the seven planes of his manifested universe? What is the organ, employed by him, which corresponds to the third eye in man? The answer is as follows: the Monad is to the Planetary Logos what the third eye is to man; this will become clearer to you if you will bear in mind that our seven planes are only the seven subplanes of the cosmic physical plane. The monadic world so-called is his organ of vision; it is also his directing agent for the life and light which must be poured into the phenomenal world. In the same way, the Monad is to the personality in the three worlds, also the source of its life and light.
There are, therefore, three organs of revelation, as far as the spiritual man is concerned:

1. The human eye, giving 'in-sight' into the phenomenal world, letting in the light, and bringing revelation of the environment.
2. The eye of the soul, bringing revelation of the nature of the interior worlds, of the kingdom of God and of the divine Plan.
3. The centre within the One Life which we call by the unmeaning word 'Monad', the spark within the one Flame. In the final stages of initiation, the Monad becomes the revealer of the purpose of God, of the will of the planetary Logos and of the door which opens on the Way of the Higher Evolution. This Way leads a man off the cosmic physical plane and on to the cosmic astral plane, and therefore into the world of divine sentiency, of which we can have no possible understanding, but for which the development of consciousness has given us the initial steps.
4. Man has learnt to use the physical eye and to find his way, by its means, around and through his environment. The stage in human evolution wherein he learnt first to see lies far behind, but when man saw and could focus and direct his course by sight, it marked a stupendous unfoldment and his first real entrance upon the Path of light. Ponder on this. It has also interior repercussions and was indeed the result of an invocative interplay between inner centres of power and the groping creature in the phenomenal world.

The Eye of the Soul

Man is now learning to use the eye of the soul, and as he does so he brings its correspondence in the head also into functioning activity; this produces fusion and identification, and brings the pineal gland into action. The major result, however, is to enable the disciple to become aware, whilst in the physical body, of a new range of contacts and perceptions. This marks crises in his unfoldment of as drastic and important a nature as the attaining of physical sight and the use of the physical eye was in the unfoldment of the curious creature which antedated the most primitive animal man. Things unknown can now be sensed, searched for and finally seen; a new world of being stands apparent, which has always been present though never before known; the life, nature, quality and the phenomena of the kingdom of souls, or of the Hierarchy, become as patent to his vision and as real as is the world of the physical senses.

Then later, upon the Path of Initiation, the initiate develops his tiny correspondence to the planetary 'All-Seeing Eye'. He unfolds the powers of the Monad. These are related to divine purpose and to the world in which Sanat Kumara moves and which we call Shamballa. I have impressed upon you elsewhere that the state of being of the Monad has naught to do with what we call consciousness; in the same way, there is naught in the world of Shamballa which is of the same nature as the phenomenal world of man in three worlds, or even of the soul world. It is a world of pure energy, of light and of directed force, all forming a pattern of consummate beauty, all potently invocative of the world of the soul and the world of phenomena; it therefore constitutes in a very real sense the world of causes and of initiation.

As man the Human being, man the disciple, and man the initiate gradually move onward on the stream of life, revelation comes step by step, moving from one great point of focus to another until naught more remains to be revealed.

In all these spiritual points of crises or of opportunity for vision, for fresh spiritual insight and for revelation (for that is what they are in reality), the thought of struggle is the first one to warrant attention. I used, in this connection, the words 'stage of penetration'; the thought which this conveys to the initiate understanding signifies an extension of the struggle which the neophyte makes in order to achieve inner control, and then to use the mind as a searchlight so as to penetrate into new fields of awareness and of recognition. Forget not that recognition involves right interpretation and right relation to that which is seen and contacted. Into all revelation enters the concept of 'whole vision' or a synthesis of perception, and then comes recognition of that which is visioned and perceived. It is the min, the common sense as it used to be called, which utilises the physical senses of perception of the phenomenal world, according to man's point of development, his mental capacity to recognise, rightly interpret and rightly relate that which has been conveyed to him by the activity of the five senses. This is what is meant when we use the phrase 'the mind's eye', and this ability is the common possession of humanity in varying degrees of availability.

Later, man uses the 'eye of the soul', as we have noted above; it reveals to him a world of subtler phenomena, the kingdom of God or the world of souls. Then the light of the intuition pours in, bringing the power to recognise and rightly interpret and relate.

As the disciple and the initiate progress from stage to stage of revelation, it becomes increasingly difficult to make clear not only what is revealed, and the methods used to bring the stage of revelation about. The vast mass of mankind throughout the world has no clear idea as to the function of the mind as an organ of vision illuminated by the soul; still fewer, only the disciples and initiates are able to glimpse the purpose of the spiritual eye and its functioning in the light of the intuition. When we come, therefore, to the great organ of universal revelation, the monadic principle, functioning through the medium of an extra-planetary light, we enter realms which are indefinable and for which no terminology has been created, and which only initiates above the third degree are able to consider.

From Discipleship in The New Age
Vol. II pp 289-294

- Djwhal Khul