Meditation og den nye tidsalder karakteregenskaber

By Roberto Assagioli. Excerpt from the book Creative Meditation.

Introduction

In the first instruction of the second year, there is a brief discussion of the present world situation and of the period of transition from the old to the new age which humanity is witnessing and in which all are inevitably participants. In the meditation of the third year, the nature of the present world crisis and its significance, as well as the problems of the period between the two ages, are to be examined in more detail. The main tendencies, qualities and characteristics of the new age which are already emerging are also to be explored.

Cycles and ages

The history of mankind from the earliest known times to the present day shows that the course of development has taken place through a series of cycles. Sometimes they have followed one another immediately, at other times they have developed parallel in different parts of the world. The most distant cycles are called “ages” such as the “Stone Age”, the “Bronze Age”, etc. There are also records of several similar great cycles in recent times, e.g. the Chinese, the Indian, the Mayan and the Egyptian – each of them lasting for many centuries. In these cycles there have also been shorter and well-documented periods characterized by a special religion, by a political or economic system or by a special cultural characteristic.

The processes of change from one cycle to another have repeatedly been characterized by crises. Some of them have been violent but brief, and others have been more gradual and so prolonged that the cycles have overlapped. A study of these cycles is very interesting and enlightening.

The current crisis is different

Compared to previous crises, the current crisis shows some completely different and even unique signs, and it is total and all-encompassing in two directions:

Firstly, geographically. The crisis is not limited to one country or one continent, but is spreading across the planet and quickly including all countries.

Secondly, it involves all aspects of human activity. It brings about great changes in material and physical life, it stirs up violent emotional turmoil, but it also brings about rapid development and intense stimulation of human thought. It has had the effect of profoundly affecting all areas of life (such as religious, political, social, economic, scientific, literary, artistic and educational), and it has also had the effect of making everyone more aware of areas that were previously small or almost unknown (such as technology, psychology and ecology).

Thirdly, there has been an overwhelming development of modern communication methods, and this has meant that the pace at which one can receive knowledge about all events is extremely rapid. This has contributed to the creation of a real conflict between past and present, between the old and the new. One of the most obvious results is the conflict between generations. In some cases, there seem to be centuries between their mentalities.

A thorough study and analysis of the current period of change will be useful in arriving at an understanding of its true nature and significance, and it will also help to see the paths leading through it and to cooperate in the transition period to the new age.

What’s new?

The word “new” is a broad term. It can be used in many different relationships, which one must be able to distinguish between in order to understand and apply the message correctly. “New” can thus cover different concepts, such as:

1. Experiencing something that is familiar to others. This can be called the “existential new.” There is a significant difference between information or intellectual knowledge that others have experienced and that one experiences for the first time. A clear example is the difference between hearing or reading about love and falling in love yourself. In the existential sense, each experience is new and unique. When it comes to falling in love, one can say that each subsequent “falling in love” is new and different because the person who falls in love has changed himself and the subsequent partners are different. In educational circles, it is recognized that it is valuable and even necessary for such experiential processes to be repeated, and this has been the impetus behind certain new teaching methods.

2. New forms and new symbols expressing existing ideas, principles and values. This is a very important point, because many fail to distinguish between an idea and its expression, between a truth and its representation, and between a value and the rules for its realization. Failure to distinguish in this way can have very harmful consequences. Often the rejection of a particular form or expression can lead to the rejection of the timeless idea or principle behind it. The reactions against the old attitude to morality are a clear example of this. Rejection of the narrow-minded, fanatical and often inhuman and hypocritical traditional rules and taboos that prevailed in society in the 19th century rose to rebellion, and it went so far in some cases as to refuse to see any value or anything ethical in any moral principle. It was like, to use a popular expression, throwing the baby out with the bathwater.

It can be said that lack of discernment is the reason for the emphasis on form and not on spirit. In other words, when a truth and a principle are not presented in a particular form, man is unable to perceive it. Such realizations require the use of abstract thinking and intuition, and therefore it is difficult, but one can always try to perceive the idea behind or within the various formulas of it that appear at different times in different schools of thought and belief. This will make it possible to see it when it is presented in a new way.

3. A less drastic but inevitable “newness” can be seen in the continuous and sometimes quite extensive change of existing forms, and in the way they are adapted and renewed. This is the true constructive meaning of “reformation.” A comprehensive process is constantly taking place in human bodies, in the development of languages, and in many other areas.

4. New emphasis or “main emphasis” placed on a specific quality or aspect of an overall principle area. An example of this is found in the religious field. Most religions embrace and preach the same basic principles and values, such as light (inner enlightenment, truth, wisdom) and love (goodwill, harmlessness, mercy), but attach different meanings to them.

The Buddha emphasized inner enlightenment and wisdom in his teachings, although in his life and teachings he also fully expressed qualities such as love and brotherhood through compassion and harmlessness. The following story testifies to this, as after achieving inner enlightenment and liberation from rebirth, he was so motivated by deep compassion for the lack of insight and suffering of humans that he chose to remain on Earth. He wandered through India for more than fifty years, teaching the Four Noble Truths and training his disciples.

The teachings of Christ, which came a few centuries later, laid the main emphasis on charity, though the teachings by no means neglected wisdom. His parables are indeed full of wisdom, and doubtless he interwoven still greater riches of wisdom into the teachings of his disciples. It is from these essential main points, however diverse, that new religious doctrines, forms, and ways of life have arisen.

5. New applications of an already known principle or This happens all the time, especially now in science and technology. The great advances in faster flight speed are due to new ways of applying the principles of aerodynamics and the principles of metallurgy. The new ways of applying these principles made it possible to use a jet engine, and originally it actually enabled man to get the first airplane into the air.

6. New combinations of existing elements can form new substances. This is the basis for the countless new products of chemical companies, such as plastics.

It is important to understand that collaboration in groups that intend to mix different elements and ideas can lead to completely new results, as a synthesis of the old can become something magically original. The principle of synthesis has been used by Teilhard de Chardin in his teachings on the social and spiritual evolution of humanity, and by Robert Assagioli in his teachings on psychology, building their subjects on psychosynthesis as a basis.

7. New methods, techniques, ways of doing things, and ways of living. These can range from the way Gandhi changed the independence movement in India to new forms of nonviolent action and to finding new and more enlightened ways of creating good relationships between families and colleagues. Humanity has often witnessed how new processes in manufacturing and technology have changed industry. Henry Ford’s assembly line is an example. The development of alternating current, and the role it has played in the dissemination of information, is a more recent illustration of how new techniques can change people’s lives.

8. The absolutely new. Here we mean the emergence of something original, something unprecedented and sometimes contradictory to what already exists. This can be seen both in nature and in human relationships. In nature it has been called “emergent evolution”, that is, development where something completely new grows. It is through biological “mutations” that new plants and new animal species appear. The “unprecedented new” is created in the world of humans by the creative abilities, and thereby new styles in art, new literary works, new scientific discoveries and theories emerge. An excellent example of this is the new theories of time and space that physicist Stephen Hawking has presented, as well as the development of new communication methods over the last two centuries from the telegraph, to the telephone, to the fax, to the Internet.

All these differences in the new are present today and are helping to build the pattern of the new age, so it would be wise to keep them in mind. This will enable one to understand their impact and to cooperate with them intelligently.

Characteristics and trends of the new age

The new age has already begun to manifest itself. New energies, new trends, new human characteristics are rapidly emerging, and they are very different from those that have characterized civilizations for the past two thousand years. It is the gap between the old and the new that is the main cause of the current turmoil in the world.

Although one cannot know what the new age will be like when it comes into full manifestation, or what new things it will bring to human life when it is in full bloom, one can already sense some of the tendencies and characteristics that will characterize it, and they are already beginning to emerge clearly. Therefore, one should try to understand them and to meet the challenges they create, and to complete the tasks necessary to enter the new cycle.

It should always be remembered that the influences of all the energies and qualities flowing in from high sources vary greatly, their standard corresponding to the way in which humanity uses them. And this also depends on the stage of development of the recipients, and – as humans develop intelligence – on the ability to choose and decide.

The tasks mentioned include the following:

1.Continuous manifestation of the higher aspects of each of the qualities and characteristics of the new age.

2. Avoid exaggeration, distortion, and distortion of these properties. In this connection it should be mentioned that generally in the first stages there is a tendency to misuse the new energies and properties. Humanity does not know how to handle these energies and therefore tends to be overwhelmed and driven by them. Therefore, when describing them, attention will be drawn to the misuse that can already be seen in many cases, and to prevention and counterbalance.

3. Balancing and integrating the new specific trends with others developed in previous eras or cycles of the human experience process. Care, control, and leadership, guided and inspired by wisdom, are necessary skills to bring about this significant synthesis. One of the techniques for achieving such a synthesis is the form of group meditation practiced by New Age meditation groups.

Five prominent trends

There are countless tendencies and characteristics that are manifesting in this time that belong to the new age, among them: group activity, respect for diversity, openness, recognition, worldwide communication, reciprocity, rising above materialism and raising one’s concern for the whole. In the last part of this year (third year sixth instruction), five tendencies are studied in particular. They are:

1. Development of the mind. The many global projects for the education of the masses will very soon realize this on a large scale. It is estimated that illiteracy is increasing in the underdeveloped nations. It can be observed that there is such a widespread thirst and longing for knowledge that a mental activity is expressed in inquiries, debates and planning in a search for meaning on a higher level.

2. Positive thinking and dynamic use of These qualities are responsible for the vital and dynamic attitudes of this time, e.g. the pursuit of speed and intensity in lifestyle. It can also be observed that power is highly sought after, as is the ability to overcome the forces of nature, time and space, and the use of the will to control others and their actions. More positively, these powers can also awaken and stimulate the desire to be able to handle the higher energies and encourage the soul and a deep inherent drive to build and strengthen the contact between the personality and the soul.

3. Extroversion – bringing the spirit out into outer manifestation. Some of the new age trends lead to an extreme urge to express oneself in the outer material. This can result in an overemphasis on practical life and possessions and an overvaluation of sports and the physical aspects, such as who one is connected to. At a higher level, this creates an increasing creativity in all areas of life and the creation of necessary new life values. One has the opportunity and obligation to ensure that love and light animate the new life values ​​and that they are accurate reflections of the higher spiritual impulses that lie behind their creation.

4. Expression of Joy. Joy is connected with the other qualities mentioned, in that joy both influences and produces them, and it is therefore to be expected that there will be an increasing manifestation of them in the new age. In the last two thousand years (in the Age of Pisces), many individuals have learned that joy is a part of life. As the new age (the Age of Aquarius) begins, humanity will enter a period when joy will be expressed in all activities, in relationships, in service to humanity, and in all that humans create.

5. Synthesis and universality. These trends are quite obvious, and they already condition the present in many ways. We depend on them for advances in the field of communication, so that we can know almost instantly what is happening anywhere on Earth. Increasingly, people travel to different nations and continents, not to mention that travel to other planets will soon begin. We experience relationships with places far from our birthplace, and where we have a growing sense that “all people are one.”

In all these tendencies and characteristics one can see a breathtaking future, and one should not be discouraged by humanity’s immediate reactions to the new energies and influences. The conflict between the old and the new, and the difficulties of properly handling the new energies, are unavoidable in a period of turmoil, trial and error. To arrive at an understanding of how the forces work is therefore of immense importance, for it is by penetrating to their true quality, which lies beyond the present turmoil, and by cooperating with those aspects of them which are conditional on the future, that humanity can be helped to make the destined progress.

Development of thinking skills

One of the most significant advances of mankind in recent times is seen in the extensive development of mental activity. In all ages there has always existed a minority of intelligent and highly cultured individuals and groups, while the majority lived almost exclusively on the material and emotional levels. Many had deep, pious and religious feelings and were capable of great self-sacrifice, but their thinking functioned only to a very limited extent. In fact, one might say that they were “non-thinking” and motivated mainly by emotions.

The history of thinking

In the Renaissance and after the development of the natural sciences and especially after the invention of printing, an ever-increasing number of men and women began to use their thinking power more and more. The process accelerated in the time of the French Revolution and the establishment of the democracies in the 19th century, and here the foundation was laid for a much greater general participation in public and social life. But in the latter part of the 20th century, the masses of humanity have been stimulated, one might even say forced, to think because of the phenomenal development of communication methods, emigration and the involuntary mixing of people in two world wars and by changing regimes in many countries, and also because of conflict-generating and widespread ideologies as well as by the worldwide interest in education.

Another reason for the growth of mental activity is that people are becoming less and less interested in abstract, philosophical concepts and theological and authoritative teachings and have rejected – and they are doing so wisely – believing in and accepting “ready-made” theories. What they want is to understand. They want to find out the true values ​​in life and the real purpose of life both for the individual and for the world as a whole. This independence of thought has today reached a critical point, and humanity – especially the younger generation – questions and debates everything.

This mental awakening is spreading rapidly across all continents. Thousands of people in developing countries are trying eagerly, almost fanatically, to reach the same levels of education and mental activity as those in Europe and North America.

This is a special characteristic of the new age, and it will bring unexpected changes and opportunities for humanity. First, the current critical, separatist and combative way of using the mind will be strengthened, but later it will serve as a chain that unites and creates common points of contact, because it will then be balanced and linked with other new age trends, such as unity and synthesis.

Higher aspects of thinking

Mental development, however, should not be considered solely as the development of the concrete analytical faculty. There is a higher aspect of mental activity which is now rapidly developing, and it concerns facts, events and behaviour. It expresses itself as the question of why. It also expresses itself as the urge to understand human nature, both in one’s own mind and in that of others, and to perceive not only how the laws of nature work, but also how the psychological and spiritual laws work – especially the law of cause and effect.

By raising these problems, people discover that using a mental approach alone is a limiting and inadequate method, and that it is necessary to use another method in order to perceive reality – that is, intuition.

The higher thinking ability

This higher faculty has long been known to exist. Plotinus wrote in the third century:

“You ask, ‘How can we perceive infinity’? I answer, ‘Not with reason.’ It is the task of reason to distinguish and define. Therefore, infinity cannot be equated with the tasks of reason. You can only perceive infinity with a faculty that is on a higher level than reason.”

Intuition is a clear, synthesizing vision that brings “light” to acquired knowledge and transmutes knowledge into wisdom. The future task of man is therefore to develop the higher functions of the mind, to use both the analytical and “concrete” faculties and the increasing growth of the higher faculties to discern, to penetrate, to understand and to recognize in a deliberate and controlled manner.

As long as one does not perceive the higher capacity of the thinking faculty, nor the area that the lower concrete thinking faculty should fill as a tool for the higher thinking faculty, so long will one have no greater capacity than the present to over-exploit the concretizing, materializing faculty with its tendency to memorize, correlate facts, analyze, and promote only that which meets the lower needs and desires of humanity.

The problem of harmonizing intellect and intuition and arriving at an explanation of how they can work together will become an important factor for educators to study, for an integration of these two cannot fail to be one of the significant developments of the new age.

Development processes

Education seems to be the most obvious method for developing thinking ability, because one can see that education has been established almost everywhere on Earth today, just as the demand for education is given high priority in social consciousness. However, with our modern way of life, there is also much else in the environment that “nourishes” thinking ability and leads it in many directions, and in this development process science plays a major role.

Abstract thinking

Not only does the thinking of scientists penetrate the sphere of “abstract thinking”, it also causes all people to accelerate their own development. Man is constantly motivated – if not forced – to expand thinking to the limits of his capacity in the effort to understand and manage to live in the world that is being built. Man is constantly introduced to new concepts and greater complicated factors and knowledge. The new generation quickly acquires these new concepts, and in this way they become common in the consciousness of people, and this is of fundamental importance for humanity to be able to exceed what it has previously understood and thereby grow mentally with each new perspective.

Meditation as a development method

Meditation can make a great contribution to the development of the higher aspects of the mind. If practiced correctly, meditation leads the mind into subjective areas that open up for inner understanding, and for learning the refinement and control of receptivity, so that one becomes able to come into contact with truths and realities that are far more subtle than those one has hitherto been able to understand.

The present extensive interest in the various types of meditation is evidence that men are seeking methods for the development of these higher faculties. It is also an indication of a more or less vague perception that there are levels of consciousness which man has yet to penetrate. But a word of caution must be sounded here, for one should not follow meditation methods which claim that one should not call forth the higher powers of the mind until it has been developed. The right thing is that the mind must be developed and used at all levels in order to become a higher instrument and to be able to work properly with intuition. The mind is thus necessary in the whole process of development, in order that one may learn to distinguish between psychic impressions, “sensations,” imaginative illusions, and the true function of intuition.

Exploring the mind

The functions of the mind also cover a large area that should be explored in this connection. The main task here is to find the basis for this tendency, to develop it in the beginning of the new age, and to find out what directions it should follow. The following excerpt from Alice A. Bailey’s book From Intellect to Intuition illustrates this precisely: “As humanity progresses, the mental body is created and comes into activity and gradually and quite naturally takes over the control. Like the physical and emotional systems, this mental mechanism is at first entirely objectively oriented and is brought into activity by the impressions that come to it from the external world through the senses. As it becomes positive, it slowly but surely begins to control the other objective aspects of man until the personality with its four aspects is fully developed and acts as a unified unit on the physical plane. When this is a reality, man has reached a crisis point and a new development and unfoldment becomes possible… Mankind has come to understand the laws that govern nature and some of the laws that govern the psychic realm. The laws of the so-called spiritual realm have yet to be scientifically discovered and put into practice… Do we not at this time have the opportunity to proceed to the next stage of evolutionary development? When we have reached some understanding of the nature of humanity and thinking, can we not begin to grasp the nature of intuition and begin to function in another realm of nature with as much understanding and ease as we function as humans?”

 (43/44-125/126)

This book is recommended for anyone who wants to study this topic in more depth.

This is a challenging and stimulating thought. The steady growth witnessed down through the ages in the capacity of human thought constitutes a great overall impulse in the twentieth century. This inevitably brings difficulties as well as advantages, problems as well as advances in realization, but they will be stepping stones to greater understanding. A “highway” lies open to humanity, and thereby there is the possibility of a new conception of ourselves and of the universe in which man lives, and a proper development of the faculty of thought will be one of the greatest factors in making the era ahead a truly enlightened one.

Positive thinking, action and dynamism

It is now intended to address the second of the characteristics of the new age mentioned in this year’s first instruction – the tendency towards positive thinking, action and dynamism, and these are manifestations of the will aspect.

The subject of “will” is so vast and difficult that it cannot be fully treated in this instruction, for it includes purpose, intention, motivation, determination, decision or choice, invocation, planning, and direction of inner and outer actions. Here it is possible to study only the active and dynamic function of the will, which is to accelerate and direct energy to the implementation of that which is agreed upon.

For the individual, positive thinking and action can manifest as assertiveness, courage, a willingness to take risks, to assume responsibility, and to engage. It can also manifest as a determination to master something in both the external and internal worlds – for example, matter, nature, and the psychological forces within oneself and others.

The will and the symbolism of fire

A fitting symbol of will is fire. Fire symbolizes victory over fear and inertia, over the tendency to do the least possible thing, and it is often said of a human being that he is a “fire” soul in the sense that he is dynamic, that he possesses a driving force, and that he is positive in terms of intention and will. The development of will, and how it can be used in connection with meditation, will be elucidated in the next instruction.

Dynamics is a particularly good expression of positive thinking and action. It manifests itself as a vital and strong manifestation of energy, as a driving force, as enthusiasm and zest for life, and as a special intensity, and it accelerates life in every way. Dynamics thus has a positive value because it accelerates the pace of the evolutionary process, but it can also be and has already proven to be dangerous and destructive when it motivates uncontrolled activities or a restlessness that leads to the forced use of force.

Dynamics and stress

The most prevalent cases are the urge for an excessive and useless pace, for the constant high pressure and tension of modern life, and for feverish and reckless activities, which very often result in nervous disorders and mental exhaustion, and which sometimes even lead to death. Here it is most necessary to use that aspect of the will which leads to self-restraint and self-control – an aspect which is as important as the more commonly known ones: determination and perseverance. Heroism The highest spiritual expression of positive thinking and action is heroism. But a more general manifestation can be seen in sport, for example, in the competitive spirit of sport and in the incentive to break records. It is also clearly seen in mountaineering and especially in the exploration of space.

Another and quite different expression is seen in the rapidly increasing interest in yoga, psychism and invocations as methods of gaining power in the present day. This tendency towards positive thinking, action and dynamism, like all other tendencies, also has exaggerations, distortions and “deteriorations”. Exaggeration can often be traced as excessive assertiveness, recklessness, combativeness or lack of consideration for others and lack of understanding of others. There is also a pseudo-positive thinking and action, and it is clearly seen in those people who are outwardly overactive and who are influenced by the urge to act, but who do not master how to use it in any constructive way.

Integration

The people who need most to learn to tune in and develop positive thinking and action are the religious, especially the Christians, who have developed an acceptance of devotion to and submission to the will of God. This does not mean that they should eliminate these high spiritual virtues, but that they should be harmonized and integrated with the positive qualities. On the other hand, those who have quite spontaneously acquired the capacity for positive thinking and action must balance its exaggerations and its one-sidedness with a corresponding development of receptive thinking and action, and of the “feminine” principle of acceptance, love, affection, protection and preservation of life.

When this integration is achieved – at least to some extent – then one can master and use both expressions of thought and action, and use them alternately and rhythmically according to the inner and outer situation and to the need. The highest goal is to raise consciousness and remain above both polarities, and from this high point of inner freedom to use them with wisdom.

The age of women?

Before leaving this subject, it is important to eliminate a possible misunderstanding and explain an apparent contradiction. Some writers have described the coming cycle as the “era of women,” and this seems to be in contrast to the positive thinking and action that are characteristic of the new age. In reality, it is not a contradiction. The coming age may well be called the “era of women” because women now and in the future have for the first time the opportunity to participate fully and on equal terms with men in the life of humanity. During the last decades, women, because of the new conditions, have both demanded and committed themselves to taking an increasingly active role in social life. This was inevitable and has had good results. Women are no longer limited to their feminine role, although these roles are of great importance and value, but as individuals, as human beings, they are increasingly contributing their specific human qualities to the life of humanity.

However, this development can also lead to dangers and exaggerations, and this has already been seen in the excessive masculine characterisation of women, in cases where women imitate and compete with men, and in women’s corresponding lack of appreciation of feminine roles and even refusal to fulfill them. Alfred Adler called this a “masculinity protest”, as he attributed great importance to this tendency as the cause of several of the nervous disorders and psychological difficulties of the time.

Acceptance of the feminine role

To avoid such exaggerations or overcompensations, it is necessary for women to gain a clear insight into this problem, so that they realize that the solution lies in fully accepting their feminine roles, appreciating their value and fulfilling them in a controlled manner. This does not mean that women should fully identify with every feminine role, nor should they consciously supplement it with higher masculine qualities (the word “higher” emphasized by the editors). This is again a question of integration and of synthesis without eliminating anything vital and valuable.

When women have developed such integration within themselves , both individually and as a group, they will be able to cooperate freely and equally with men in the great task of shaping the new civilization and culture. In this task, they also have the significant role of counteracting the excessively positive masculine thinking and action, integrating it and balancing it with the higher feminine qualities.

Balancing love and will

One could say that the balancing of masculine and feminine polarities and roles is an aspect of the relationship between love and will. Very often these two concepts appear separately and even in opposition to each other, and this is one of the causes of many of today’s difficulties.

The problem is that people who have a strong will usually have little love, and people who have a lot of love have only a limited will. The solution is obvious, but not easy to practice. Those who have love should develop a corresponding degree of will, and those who have will should develop love. Unfortunately, those who have a strong will usually do not feel the urge to develop love and are content to let their will prevail until they encounter reactions and resistance, which often breaks them down. There are many historical examples of this.

On the other hand, those who are primarily loving should be “willing” to develop the will to make their love more effective, more creative, and to neutralize or balance the excessive will that is so prevalent at the present time. This is an urgent task—to develop the will to express love more effectively and constructively, and it is a significant aspect of the balancing and synthesis of the opposites that were discussed in the previous instruction.

Extroversion

Extraversion, which is fundamentally directed towards the interests and attention of the external world and towards external activities, is a characteristic of the new age with which Western civilization is already familiar. Extraversion has played a major role in shaping the pattern of life in this hemisphere and is largely responsible for the materialistic philosophy which has colored the civilizing processes, the pioneering spirit and the great objective achievements of the last centuries. These characteristics have not had much strength in the East. There the subjective aspects of life have always been given greater importance and an introverted attitude has been the dominant one. Jung wrote about this fundamental difference in his preface to the Psychological Commentary in the book Tibetan Book of the Great Liberation , p. 35 (1954 edition, edited by W.Y.Evans-Wentz, published by Oxford University Press):

“Even a superficial acquaintance with Eastern thought is sufficient to show the fundamental difference that exists between East and West. Eastern thought is based on the fact that the psychic is a reality, that is, on the psyche being the most important and unique state of our existence. It seems as if this Eastern view is a psychological result of temperament rather than justified by intellectual philosophy. It is a typically introverted point of view in contrast to the equally typical extroverted point of view of the West.

… Introversion is, so to speak, the “style” of the East, with a habitual and collective attitude, just as extroversion is the “style” of the West. Introversion is felt here in the West as an abnormal and wrong or unfortunate tendency… In the East, the cherished extroversion of the West is disapproved of as illusory greed, and as existing in sangsara, which is the essence of the nidana chain that culminates in the sum of the world’s suffering.”

With the emphasis that will be placed in the new age on freedom, on the attitude towards the universal and especially on the positive and intense qualities mentioned in the previous instruction, one can expect a growing outward trend in the world in general. This trend can already be seen in the youth and in the changes taking place in social attitudes. In this connection, a fusion of Eastern and Western attitudes can be an aid in the balancing process, and the widespread interest shown by the West in Eastern religions and cultures is a hopeful sign that this fusion is beginning. Examples of Outwardness There are many other aspects of outwardness besides the well-known qualities of outward appearance and outward activities. For example, it encourages humans to become masters of the energies of nature – which mostly means exploiting them, but it can also lead to a better use of the planet’s resources. Another example is the care and attention shown to the physical body by training it for greater efficiency, and the results of this effort can be seen, among other things, in the high standards achieved today within the various sports.

The extroverted tendency is also largely responsible for the wonders of technology in every field today, and for the ability that humanity has developed to create the most incredible, intricate, and efficient “forms” and “machines” that can produce anything desired, no matter what.

The danger of exaggeration

But in all this there is a danger of exaggeration and even of something unnatural. The external results, the technological inventions and the creation of organizations tend to fascinate, absorb and be overestimated. A more serious danger is the temptation to make selfish, reckless and destructive use of the immense powers for which these results have given humanity the responsibility. The results can tempt people to use them not only for the sake of efficiency, to save time, energy and to improve life in general, but also to obtain material goods and to increase their own values.

There is therefore a pressing need to balance extroversion with introversion, so that equal attention is given to the inner worlds and to their exploration. If only people could understand that the discovery and use of the energies of these worlds are even more fascinating and valuable than those of the outer world. One could say that this discovery is the central purpose of meditation.

To act or to be

Although extroversion is the key word for Western societies, it is far from being understood and applied correctly. With the emphasis on action and results, extroversion most often manifests itself as a tendency to act and leaves no time for being. People become captivated by the attraction of achievements and results and become completely dependent on external contacts and relatively fleeting factors as support throughout life.

It is interesting to note here that in certain parts of Eastern teachings, three significant “levels of life” are spoken of:

The world of appearances or results.
The world of meaning.
The world of causes.

This distinction between the different areas of being gives a clear picture of the particular “world” in which extroversion functions most easily and without difficulty, and an equally clear picture of the two other worlds that are subject to the levels mentioned, to be perceived and explored. It also illustrates the levels in which the introverted person is disposed to live, and it is clear that this “world” cannot be separated from the objective external world when its enlivening and meaning are to be accomplished.

Introverted and extroverted at the same time

This leads to another point of view. Extraversion does not manifest itself in the same way on the different levels of human life – i.e. on the physical, emotional, mental and spiritual. In addition, a person can be extraverted on one or two levels and introverted on the others. For example, he can be extraverted on the physical and mental levels and devote all his attention, time, energy and mental focus to the physical area in which he works and is probably excellently skilled, and at the same time be introverted on the emotional and spiritual levels and therefore be unable to express his feelings and unable to relate his spiritual nature to daily life.

This explains many of the contradictions that exist in human nature, and it should warn against “labeling” others, especially because there is so much variation in the way people live. Often one can see an interaction between extroversion and introversion, and such interactions can and should be controlled and regulated by the will. One could say that a well-integrated person is both “extroverted and introverted,” so that he can consciously and at will direct his attention and activities “outward” and “inward” according to needs, situations, and purposes.

Extroversion is many things

With all of the above as a basis, it can be seen that extraversion is a more complex faculty than first assumed. Aldous Huxley says in The Perennial Philosophy, “Jung’s conception of extraversion as a simple antithesis to introversion is inadequate. Extraversion is not so simple. It consists of two quite different aspects—the physical and the emotional.” He also points out that when seen in this light, the Bhagavad Gita’s division of the path to salvation can be better understood. A person with an innate tendency to express his feelings outwardly naturally follows the path of devotion. The path of action is followed by those who feel the need to “do something” under all circumstances.

Introversion and extroversion – ebb and flow

It has been said that introverts are those who “seek the light of understanding” and extroverts are those who “seek the light of experience.” Both qualities are necessary for one to become truly enlightened, so there will be periods when, like the ebb and flow of the tide, one advances in one period and retreats into another. This applies to a civilization as well as to humanity as a whole, and also to the individual. Understanding this will help one appreciate the proper function of extroversion in the new age, and to see how extroversion can contribute to the emergence of a more spiritual era ahead.

Extreme points and balance point

It may seem strange that extroversion, where attention is directed especially to the outer world and gives impetus to objective action, can bring greater spirituality to the “new world.” But without objectivity the higher, inner, spiritual qualities cannot be fully expressed. A right kind of extroversion is essential for these qualities to be expressed as living forces in the world. One need only think of the ineffective effect of repression and inhibition to understand this and to see how necessary extroversion is to be able to create the right forms.

If the current trend toward extroversion seems extreme, it should be remembered that the pendulum must swing between extremes before it reaches a point of balance. A tide of intense creativity will also flow in with the new age, and this, combined with the thinking, acting, and dynamism discussed earlier, can contribute to extroversion functioning properly and fully—that is, bringing the inner, spiritual world into daily life and being expressed and useful in the outer.

This ideal must be clarified and strengthened by constructive thought and meditation, and the task of men in relation to these qualities in the new age is clearly seen. Not only is it necessary to develop an inner balance between extroversion and introversion, they should also be made aware of the different levels on which extroversion can exist and of the important role it plays in the externalization of the spiritual life. The next time they are presented with the task of balancing the inner and outer life, it will not be a problem for the student of meditation.

The principle of consensus

Consensus is beginning to be recognized as the key to progress in a growing number of areas, as well as providing a basis for combining different initiatives towards the same goal. It could be said that the fundamental principle of consensus is emerging as a special force in the world.

Stages of cooperation

In the fourth instruction of the second year the meaning of concord was explained, together with the difference between uniformity and the more subjective unification of purpose and identity at the deeper levels. This point should now be clear. The recognition of concord does not lead to uniformity of means and methods, but rather to unity of soul, and consequently it means uniformity of aim, purpose and direction, which is the key to the mutual progress of the countless races, colours, creeds, educations and social conditions of humanity. It is this fundamental unity and the consistent uniformity of needs that must be increasingly brought into thought, for it is by strengthening this in the consciousness of men – so that it will become part of their way of doing things – that the necessary bridging of long-standing divisions will be brought about. It is the will to co-operate that must be achieved.

The necessity of cooperation

This goal must be achieved, not only because cooperation will replace competition as spiritual development progresses, but because it is a very practical fact that the increasing number of people on the planet makes this unification of practical efforts necessary for the very survival of humanity. The illustration on this page is a good example of the fact that harmony is more profitable than strife, and this simple message comes from profound experience.

Plotinus wrote that humanity as a fundamental unity colors all mutual influence:

“That which contains all living things as a unity is a principle in which each part exists together with all other living things. From this principle, which has a fixed and immovable core, the parts emerge as from a single root that never reveals itself. The parts branch out and multiply, and each branch leaves a trace from the common source … The parts that influence each other are branches from a distant beginning and are therefore now very different, but they originally come from one and the same source. All mutual influence corresponds to the relationship that children of the same parents have to each other, having received life from the same source.”

 This means that there is a mutual, magnetic and attractive force that operates within humanity – a thought that is also supported in the book I Ching:

 “There are secret, active forces that fuse those who belong together. If one opens oneself to this attraction, one makes no mistakes. Where inner relationships exist, great preparations and formalities are not necessary. People understand each other immediately, just as divinity graciously accepts a small offering when it comes from the heart.”

At the same time, one should not make less significant the differences through which this unity is expressed. The differences would indeed seem chaotic if one only counted on the concept of unity, for unity is limited if there is no difference. Unity is the goal, diversity is the method of growth. One must not lose sight of either of these concepts, but maintain attention to both.

Consensus and cohesion

Consonance is perceived in secret places in the heart. This is confirmed by the spiritual intuitive perception of the enlightened higher mind, but not by the various manifestations of the analytical mind. One might say that consonance is one of the first messages that come intuitively. Here one sees how valuable meditation is in reaching a truly high concept or “knowledge,” but one must not confuse this experience with the more general pervasive feeling of coherence that belongs at the more emotional levels. “Heart knowledge” is a phrase that is described in several places in Eastern teachings as a method of reaching truth and reality at the higher levels. This is a phrase worth pondering, for it opens up the special qualities of “knowledge” that come not only from the heart or from the head, but from both the heart and the head, when they are balanced and combined correctly.

The development within the principle of concord is also an example of how the individual will, increasingly cooperating with the will of the soul, can contribute to the good of the whole (earlier in this instruction, the proper use of will is described).

Reluctance must be overcome

In every person and in every group and nation there is much that hinders the establishment of a world unity and of a true new world order with real synthesis and cooperation. The will-to-good is necessary to promote man’s striving towards these high goals, to overcome the “unwillingness” to renounce, to abandon the material, emotional and mental bonds, and to free himself from the many conditioning factors that limit and bewitch.

Willing consent

But it must be remembered that consensus can only be achieved through the free consent of all, and through the recognition by all of what is just, good, and of lasting value, and above all, the need for these ends. Any form of authoritarian coercion and totalitarian methods, used against any of the tendencies and characteristics of the new age, are contrary to the very nature of consensus, which is willing consent. Such coercion would be a violation of the principle of freedom, and as history has repeatedly proven, it will sooner or later create a violent reaction and thereby defeat the purpose.

Agreement on objectives

Therefore, agreement should be elevated to unity of purpose. One must look at this fact realistically and know that only when the new age is established can one expect general agreement in humanity. In times of change like the present, there will always be a basis for widespread conflict between the past and the future, between those individuals and groups who cling to old forms and ways of life, and those who at times impatiently and almost violently strive to create the new. But it is possible for each one to achieve an ever greater sense of agreement, so that it can condition both thinking and attitudes more and more, so that it becomes possible to work in the environment with clarity and wisdom, and to avoid the many unnecessary frictions, delays and waste of energy. One can also contribute by radiating a harmonious will to cooperate, which is rooted in true agreement. Such qualities are contagious by nature and inspiring in effect.

The facets and tones of consensus

Harmony is symbolized by a diamond, which with its many facets reflects the multifaceted greatness of a unity manifested through diversity. It has also been compared to a symphony, which is composed by putting together a multitude of notes. The notes are put together as phrases, the phrases as themes, and the themes as movements. The entire symphony is a unity achieved by bringing these components and different parts, and even contradictory parts, together in such a way that all apparent dissonances dissolve and emerge as harmony. Throughout the composition, the underlying “theme” emerges in various ways—it resounds again and again with the composer’s original message or intention.

At certain points in development, one becomes aware that one has a common goal and that one is an essential unity related to different forms, methods and techniques. At these points, one recognizes that one is “one group manifesting the divine.”

It is a call to work on developing this latent, deeply hidden knowledge that exists within – the feeling of agreement – ​​and to find out where it lies and bring it forth for practical use wherever the need and opportunity arise. In this way a great divine principle is activated here on Earth, and as it is said in the Bhagavad Gita:

“He who sees that all the different directions
of the entire creation are united in Brahman, and produced by Brahman, finds Brahman himself.”

Joy

What is joy? You can experience joy as an emotion, but you should also think of it as energy, as a living, dynamic manifestation of life that you can open up to and invoke, an energy that you can both collaborate with and develop within yourself.

Joy is one of the characteristics of the new age, and it is closely related to the characteristics mentioned in previous instructions. They both originate in joy and are an effect of it, which promotes their realization. Positive thinking and action, unity, synthesis, universality, dynamism and intense living belong quite naturally to joy. Conversely, joy stimulates and supports community, harmonious interaction, group relations and cooperation. Joy gives zest for life and beautifies, it helps to have a positive attitude, and it is by its nature radiant and strengthens extroversion.

Joy of the new

Joy is also naturally associated with everything new, with everything that is initiated, with everything that sprouts and with everything young. Everyone knows the spontaneous joy of children, and one always feels a certain joy in taking on a new commitment or a new project and in looking forward to creating something new . Here, at the beginning of the new age, there is reason to look forward with great anticipation and with a hopeful and joyful feeling of the possibilities that lie ahead.

During the last age, the emphasis was often exaggerated on the spiritual value of suffering as a purifying and transmuting factor that promoted spiritual development. But in the ancient religions, the spiritual nature and value of true joy were emphasized, and so it was in early Christianity. Paul spoke of the kingdom of God as “joy in the Holy Spirit,” among other things.

Dangers of joy

On the other hand, one must be aware that joy, like all other qualities and attributes, can also have its exaggerations and contain dangers. One of the dangers is an undue desire for joy, which inevitably leads to a selfish search for it, another danger is basking in the favor of joy, thereby becoming static.

Any pleasant state, whether external or internal, tends to make people content and therefore lazy. But fortunately, from a spiritual point of view and with the very best of humanity in mind, such a state of contentment and satisfaction rarely arises these days, and if it does, it does not last long.

There is something in the essential nature of human beings that does not allow them to remain at the same level for long, so that their lives become static. This causes restlessness and dissatisfaction to sprout, and Harry Overstreet has described it this way:

“… man has reached a level where a kind of joyful dissatisfaction gives the highest satisfaction… With man a new kind of happiness entered the perception of reality, namely the happiness of having a premonition of the highest and of forever reaching the point of being able to perfect it.”

The Enduring Quest, p. 95

Alice A. Bailey attempts to explain this fundamental and existential attitude in the book The Light of the Soul , page 155 (Esoteric Center Forlag): “The desire for happiness is a fundamental quality in all human beings, although it manifests itself in many different ways. It is based on an inherent ability to distinguish and on an ingrained sense of comparing the “Father’s” home with the present state of the prodigal son. It is this inherent ability for “bliss” or happiness that creates the restlessness or urge for change that lies behind the very evolutionary drive. It is the cause of action and progress. Dissatisfaction with the present state is based on a vague memory of a time of satisfaction and bliss. This must necessarily be achieved again before peace can be realized.”

Pleasure

The desire for happiness manifests itself at different levels and in different ways. The most elementary at the level of the personality is the search for pleasures, for enjoyments and for physical satisfactions of various kinds. The satisfaction of physical instincts is appropriate and in its place, but it must be remembered that instincts belong to the animal part of the human personality, for it shares humanity with the animal kingdom.

Joy

On a higher octave is joy, for it is fundamentally a soul quality. Joy is an expression of certainty about the existence of the soul, and to the extent that one is “soul integrated,” one shows joy. Soul joy has a clarifying quality, a permanent undertone and serenity, which is quite different from the so-called joys of the personality, such as physical satisfaction, emotional excitement, and the fulfillment of personal desires and ambitions, for they are not true expressions of joy. In a way, the degree of joy shows the degree of union one has achieved with the soul. One could call it a thermometer that shows the degree of soul contact and soul integration.

Bliss

At a still higher level is bliss . This word is often used a little loosely, but it is really “an archetypal pattern of joy.” Everything at the lower levels is a reflection of something at the higher levels, and the lower levels indicate that there are higher realities. In this way, one has pleasure, joy, and bliss at different levels. Pleasure belongs to the personality, joy to the soul, and bliss is said to have “the character of spiritual being—the gift of synthesis.”

All togetherness at the soul level is joyful. Group consciousness and unanimity exist at this level and are joyful. Unity in the whole, universality, is blissful. A short quote from Alice A. Bailey’s book, The Light of the Soul , p. 48 (Esoterisk Center Forlag):

“Bliss always follows a realization
of the unity of the part and the whole.”

 Sources of joy

One of the most frequent sources of joy is beauty. Whether it is the beauty of nature, or it is expressed in painting, music, etc., the cause of joy is the same, because they are reflections of the harmony that prevails on higher levels, and this is something that many have experienced in reality. The beauty that one has perceived is a reflection of the beauty and harmony of the whole.

Plato says it well in his “Ladder of Beauty,” where the different octaves or steps of beauty are described as follows: “Beauty of form, beauty of the subtle soul, essential beauty, and the archetype of beauty. Because beauty reflects the harmony of the higher levels, beauty is one of the most important sources of joy.”

The beauty of reality

Another great source is the perception of reality – that is, the perception of the reality behind appearance. This reality is both original and objective, it has existed since the time when humans came and will exist in the time that awaits. Therefore – no matter in what period of time one observes it, one gets a sense of something real and one feels joy. This joy one will feel whenever one observes the laws and principles of reality and the various subsequent steps in the evolutionary processes.

The joy of wonder

Being able to wonder is another source of joy. When you approach the world with this feeling, you are constantly filled with joy. Dr. Frances G. Wickes, a well-known psychiatrist and writer, put it very aptly:

“Joy comes from wonder – creation is rooted in wonder, and it is accomplished in joy.”

The joy of strength and will

Among other sources of joy are power and will . The realization that one has not only a personal, individual will, but also a soul will creates a special circle of joy. Power, with its energy, also gives joy, and joy in turn gives energy. This is an interesting interaction that can be called a “virtuous circle” in contrast to the harmful circles to which one so often finds oneself chained. A feeling of joy awakens energy, and the feeling of this energy increases joy. One should use this fact much more than is generally the case.

The joy of humor

There is another source of joy – humor . This is a complex and unique human quality and gift. It can be said to be composed of joy, wisdom and compassion. Humor comes from an openness to an almost universal lack of proportion in human life. True humor is not critical, because it is based on the view that all people share a common imperfection. Therefore, humor is benevolent and compassionate, and it is to see the lack of proportion and to understand it. When this happens, one is happy because at that moment one is outside the prevailing distortion and lack of proportion. Wisdom, compassion and joy may be present in varying degrees, but these three qualities will be the hallmarks of true good humor.

Joy in Service

Then there is the joy of service . True service workers find great joy in serving, no matter how demanding and exhausting the service may be, because in serving they feel in harmony with the evolutionary process and they participate willingly and actively in it. It gives a sense of dignity and of being co-workers in God’s plan as well as of being able to help others, and all of these are joyful realizations.

Joy of indifference

Paradoxically, another source of joy is indifference , for true spiritual indifference does not mean rejecting joy. In fact, true joy requires indifference, and that means being willing to either have it or not have it, because joy loses its true qualities and gifts whenever you cling to it. Feeling happy is an emotional state, whereas joy is a quality of the soul.

Joy and pain

This leads to the question of pleasure and pain. How can one be happy, it is often asked, when one is in pain? Pain and pleasure can coexist. This is due to the diversity that exists in human nature and the fact that one can and does function consciously on different levels. One has always done so, but mostly without being aware of it. To understand this, one must have some experience of not identifying with one’s own true nature (as described in the third instruction of the third year). Do not forget that man has a physical body and that it is not this body, that he has feelings and that it is not these feelings, that he has a faculty of thought and that it is not the thoughts – in other words, man is the soul. This view helps to step back from the area where one feels pain. The different parts of the human being can react in different ways at the same time. One can feel pain in the physical body and at the same time feel joy, love, and results or forms of satisfaction and mental joy. An example of this is the joy found in many strenuous activities such as climbing mountains despite the physical suffering it entails.

Joy – a painkiller

Pain can also be reduced, and sometimes even eliminated, by accepting it with a joyful attitude. This may seem very difficult to do, but if you see the pain as something temporary, as something that brings valuable lessons, as something that can even be liberating, then you will be more willing to accept it – and when you can do so, you suffer less because you break the vicious cycle of pain, suffering and discouragement.

When one suffers physically or emotionally and feels violated and rebels against it, one increases the original suffering. When one can understand it and can break the vicious circle by accepting the suffering with a smile and praying that the lesson associated with it may be revealed, one takes a positive step towards relief. Thus, pain and joy are not mutually exclusive. One can feel physical pain and yet be happy, and joy itself can be a great healer.

Joy is health-promoting. Joy creates a helpful substance in the physical body by stimulating certain glands. This has a physical effect, and if one could be happy all the time—which, of course, is not yet possible—one could be healthy all the time. Joy often makes it possible to reach supernormal levels of strength and ability, and it has been said that “joy removes the vulnerability of man.” This view is supported by the fact that it is now known that every intense emotion produces psychosomatic reactions. For example, fear and anger produce toxins. It is said that fear gives off an aura or odor that irritates animals, and that one of the secrets of those who train animals is their fearlessness, as they radiate something that gives the animals confidence.

Use of joy

Joy can be expressed in many different ways. For example, the joy of using the will is different from the joy of using love. The joy of intelligent activity is different from the joy of creating harmony, which has its own inherent quality, and the joy of discovery – on all levels – is quite special, which many make great sacrifices to experience. Devotion to a cause is another form of joy – the joy of unification. And there is great joy in organizing and in being part of a large organization or a system or a ceremony that pleases many.

All of these different forms of joy can be used. In fact, we do so all the time, although without realizing it, because we always choose to do what gives us the most joy. But if we choose to use the form of joy that is especially stimulating and empowering, we will be able to use joy in a more competent and effective way.

The Discipline of Joy

The emphasis that has been placed in the past on the spiritual value of suffering and on the fact that joy is often confused with selfish pleasure has given joy a “bad reputation,” so to speak, and has hindered the perception of its spiritual value. But it is indeed a duty to develop joy. It has been said that just as there is a “discipline” against pain and sorrow, so there is also a “discipline” for promoting joy and its fulfillment. Joy is beneficent, it counteracts suffering and liberates from bondage, and moreover it affects everyone around and is “contagious.” This is true of all emotions to some extent, but joy is especially “contagious,” and this insight should increase the sense of responsibility regarding inner attitudes.

The connection between joy and will

Joy is referred to as one of the “seven virtues” in some schools of yoga. It is understandable that many people find it strange to consider joy a virtue. But sustained joy is undoubtedly related to the will, which means that one can evoke joy by an act of will if one simply takes the time to make the necessary effort. This shows that there is a connection between will and joy. One must use the will to awaken, create, and maintain joy.

How can this be done? It has been said that one should “cultivate joy as if it were a precious flower.” That is:

“Know that finding joy is an eternal work with an ever-present vigilance.”

This refers to what is called “joy of the path,” i.e. the joy of participating in the work of the evolutionary process.

Joy in Difficulties

This leads to the value of rejoicing in obstacles. This may seem paradoxical as well as difficult, but there is a tendency in human nature to create obstacles in order to show that they can overcome them, for example, it occurs in many sports. Often people create difficult and even dangerous situations in order to get the joy of overcoming them. On the other hand, people often reject much smaller difficulties when they have not created them themselves.

Curiously, some people who face major hardships that they have happily chosen themselves become angry and dismissive when others confront them with minor hardships or difficulties. This is one of the many inconsistent human tendencies that can appeal to a sense of humor.

The way in which one practices the “sport” of rejoicing in difficulties is relatively easy. One should consider them as tests, as challenges in situations to be overcome. One can also benefit greatly from each difficulty if one asks oneself these questions: What is this lesson? What is the message? What opportunity does it bring? Sometimes this attitude can even cause the difficulty to disappear because its cause has been removed and its function completed. This can be the case if the obstacle is psychological and self-created. This is one of the “magical” aspects of life. Therefore, it is good practice to show joy in difficulties, because often they are not as terrible as they seem.

they might seem at first glance, and that is a valuable part of developing the “discipline of joy.”

The center of joy

Joy is one of the most precious characteristics of the new age. When one gives in to gloom, despair and depression, one becomes a negative and destructive point in one’s surroundings. On the other hand, joy opens the channels to the inner life and to the higher qualities of the soul. It is possible to become fully aware of this center of silence and peace, “where joy and bliss have their home”. Thus the joy from the soul becomes a force that flows through the person and on to others. Joy is light Finally, one should remember the close relationship that exists between joy and light. And light is joy, especially mental inner enlightenment and the light of intuition and the soul. “Show joy” , an Eastern writer has said, “for joy opens to the light, and where there is joy, there is no room for glamour and misunderstanding”.

 Looking back on joy

The retrospective should be conducted from the perspective of an objective observer. It is not an exercise in reliving something, but in recognizing and assessing both the place of joy and its function in one’s life. It is suggested that one reflect on each question in turn over the course of these two months. If possible, the best time to do the retrospective is just before going to sleep.

When I look back on my day, what part did joy play?

How can I define the word joy?

Through which part of myself can I most easily express joy?

What activities and characteristics of my nature do I need to eliminate to become happier?

Can I honestly say that I serve with joy?

How can I best channel joy to my fellow human beings?

Is there a reconciling and joyful force flowing through me?

How much of the healing power of joy have I channeled to myself and to my surroundings today?

Can I invoke joy when needed?

Joy is the quality that develops from self-realization. Am I able to forget my little personality and recognize the One soul in all souls?

Unity – synthesis – universality

As previously mentioned, an era often begins with new energies emerging and flowing in in primitive, immature, and unusually violent ways. Nowadays, topics such as unity and synthesis are some of the easiest to understand and to embrace theoretically, but they are perhaps the most difficult to follow and carry out in practical life, because they often produce the most drastic and revolutionary consequences. It increases in strength quickly and often manifests itself in very violent ways, as if it were a powerful whirlwind that sweeps away all forms of resistance. As a result, there is much resistance to the tendency towards socializations, associations, and synthesis, and the resistance can even become so intense that the reactions increase to violence.

Memories of the past are still clearly emerging in the consciousness of humanity, and it is therefore necessary to accept that the new requires a series of liberation processes on all levels of personal life – physical, emotional and mental. On the material level, this means that one must constantly put the good of humanity before one’s own interests and before the tasks of the group or groups to which one is attached.

This implies giving up many privileges that are not normally recognized as privileges and are therefore considered legitimate, and it implies morally accepting and adapting to the rapid changes in social and economic conditions and structures, which requires overcoming all kinds of “inaccuracies” and prejudices, and all class differences and national pride.

It is not surprising that the life of humanity is currently characterized by sharp divisions, fundamental differences and acute conflicts in all areas. Everyone is a more or less willing and conscious participant in this, and it is therefore difficult to have a balanced and unprejudiced view of the situation.

The bond to the material

If one wishes to prepare the way for the new age, the first task is to eliminate that which hinders the new tendencies, and each individual must begin within himself and then go outward in ever-widening circles, influencing his surroundings. One of the obstacles is often attachment to material things, to possessions and money, which is due to the basic tendency to identify with the material aspects of life. One identifies primarily with the physical body , and this entails subordinating oneself to the instincts and desires of the physical body and pandering to its demands. In addition, one has innumerable attachments to things . Things have an attractive quality, almost a life of their own, whereby one not only possesses them, but they also possess the owner, feeling completely one with them. Goals and Means Attachments to things are increased by another general tendency or illusion, and that is the excessive emphasis placed on the means to achieve the goals. This excessive emphasis often reaches a point where the means become the end itself, and where one forgets the original purpose. This mistake is particularly evident when it comes to money.

Money is a practical and convenient means of facilitating the acquisition of goods and of compensating for services. Money is not “bad” in itself; on the contrary, it can be a powerful tool for humanitarian and spiritual purposes. But when—as is all too often the case—the possession of money becomes an independent goal, a craving, or even an obsession, it can drive man into the worst forms of selfishness, inhumanity, and aggression.

There is also a large area of ​​obstacles that arise from emotional attachments. The most prevalent, as mentioned earlier, stem from the past , and these are forms of all kinds, and they are almost impossible to get rid of. These forms have taken on a life of their own, and they constitute collective entities (in the “collective unconscious”) that are extremely powerful and often possess the individual.

Wrong feelings about the past

A more subtle form of glamour is due to the “idealized” vision, often of the past. One forgets its negative aspects and is attracted to sentimental views and to the feelings one had in the past, which were correct at the time, but once they have fulfilled their function, they are no longer true to reality and therefore meaningless – they cannot last forever.

The glamour of the moment

But the present, as well as the past, can create obstacles at the beginning of the new age. What one might call the glamour of the moment, the narrow-minded view that gives excessive importance to the relations of present-day individuals and groups, can create a desire to use external means to change those individuals who do not seem satisfactory or acceptable. In such cases, there is no long-range vision or foresight, and a true sense of proportion is lacking.

There are more obstacles, but they are of a more mental nature, and they are ideologies and a series of ideas that often become so entrenched that they create fanatical attitudes and actions. They are rooted in a narrow-mindedness and one-sidedness of mind and in the lack of a broader attitude and understanding. Prejudice is a very powerful obstacle, as a narrow-mindedness and a bluntness of mind can sometimes reach the highest form of stupidity and be combined with intense emotional reactions, often conditioned by unconscious factors.

All these factors may occur in various combinations, but sometimes they are all present at the same time, they not only hinder the beginning of the new age, they also provide the basis for the present and very prevalent conflict. Such conflicts may even culminate in war, and it should be realized that today the causes of war are mainly of a psychological nature.

Unity and synthesis in the new social structure

The tendency to create unity and synthesis raises the problem of the right relations between the individual and the society to which he belongs. This problem has become acute in our time, especially in the political sphere, although in reality it has existed from the very beginning of human life on Earth. Primitive people formed tribes so that they could help each other and defend themselves together, and the bond was strong, not only because it was necessary, but also because the consciousness of the individual was only less developed, and because the collective consciousness was the predominant one. Therefore, it was easy for the heads of the tribes to demand obedience and to obtain it. From these primitive social groups, various forms of larger societies gradually developed, up to kingdoms, empires, democracies and the great unions of states.

The balance between unity and freedom

It is seen today that the old social and political structures have collapsed, and that the tendency to create new forms of collective organization has brought the relations between the individual and society into an acute crisis. The current tendency to create unity and organization within the social and political spheres has created extreme forms of standardization or forced the individual to conform and impose totalitarian burdens on him. But these burdens have provoked strong reactions both from the individual and from groups. It is not necessary to give examples, for this is contemporary historiography.

The solution to this problem can be said to be, in general, a search for and establishment of a proper balance between unity and freedom . This involves the following realizations:

1. Neither unity nor freedom are “final goals.” There is no contradiction between them in the sense that they exclude each other.

2. Unity and freedom can limit It can and should be regulated and balanced by the higher principle which is synthesis . An example of such synthesis can be seen in an organ that is coordinated with subordinate organs and functions in a healthy and living physical body.

3. There is no fixed or static pattern of social or political organization that shows the ideal synthesis. The relative “proportions” between unity and freedom, and the structures in which a synthesis of them can operate, may vary not a little according to historical conditions, to the psychological characteristics, and to the peculiar nature of every group and society. But there are some basic forms of freedom which every man and every society and nation has an innate right to possess. Without them there can be no justice and no real peace on earth. These are the “four freedoms”—freedom of speech, freedom of religion, and freedom from want and from fear.

4. The search for practical solutions to meet these different concrete situations should not be based solely on any preconceived theories or ideologies. Instead, it should be permeated by an experimental spirit and a readiness to change and adapt situations to the results of experiments and to the ever-changing conditions. The fact that conditions are changing rapidly and will continue to change, often in unpredictable ways, until the new era is established, should always be kept in mind and taken into account.

5. The form or pattern of one society – no matter how desirable it may seem and how successful it is in practice – cannot simply be introduced into other societies where it may not be suitable at all.

6. More significant and decisive than the external form are the psychological and spiritual factors, such as the good of the whole, the spirit of goodwill, and a genuine interest on the part of those responsible for the organization and for its proper functioning.

The goal is a world synthesis

All these criteria are effective methods for gradually building a unity of the classes in society and for reaching, through intermediate stages, a world synthesis that embraces all of humanity.

Although the trend towards unity manifests itself especially in the areas of economics, social order and politics, it is also increasingly expressed in an astonishing way in:

1. Communication . Transportation systems, the press, radio, television and the Internet have created communication between people and nations, and this has reached a new phase in recent decades.

2. Relationship, exchange and contacts . These factors are often initially a source of conflict rather than harmony, but it must be remembered that even conflict is a form of relationship that is not comparable to isolation and seclusion.

3. Groupings, mergers, identification with a larger one This is a further step forward towards unity resulting in cooperation, group work and group service .

These differences in degrees and forms of unity are expressed to varying degrees. When groups and blocs have formed, they often come into conflict with other groups and blocs. This is the case in the present period, and there is a danger in that situation. But this danger can be avoided by promoting the development of the tendency towards unity, so that an organic synthesis is brought about at all levels, and this may ultimately lead to a world synthesis and to one humanity.

Group efforts

The interaction of personal and group relationships fosters unity and synthesis , and this creates solidarity, cooperation and friendship capable of developing into group love, group understanding and group devotion. In this connection, one should recognize the qualities that love in the new age will reveal. It can be expected to become less emotional, personal and one-sided, and more comprehensive, compassionate and motivating to humanitarian actions, to the development of social responsibility and, consequently, group efforts aimed at service to others. This tendency is strengthened by the two other characteristics of the new age mentioned earlier – dynamism and extroversion – which nourish an active expression in the outer world of all impulses.

Walt Whitman expressed this in Leaves of Grass , (Doubleday, Doran & Company, 1940) this way:

I dreamed in a dream that I saw a city that was invincible
even by attacks from all over the Earth. 

I dreamed that it was a new city – a city of friendship. 

Nothing was greater there than the quality of intense love
, and that was their guiding star.

This was seen at all times in the actions
of the people of this city, and in all their views and words.

 Techniques for unity

The positive techniques for achieving unity and synthesis can be summarized as follows:

1. Correct information One of the causes of tension and conflict is lack of mutual information between individuals, groups and nations.
2. Understanding Even the best kind of information is not sufficient as a basis for proper action and unity if it is not properly evaluated so that it can lead to true understanding.
3. Cooperation Cooperation is clearly beneficial to all parties concerned. It eliminates the great waste of time and effort consumed by conflict, and it pools resources and integrates mutual capabilities. A more enlightened self-interest should encourage everyone, both individuals and groups, to practice cooperation.
4. Goodwill Goodwill is one of the most effective means of eliminating obstacles and achieving unity and synthesis.

Universality

The relationship between the individual soul and the universal soul was described from a psychological aspect in the third instruction, but in a more general sense, universality is the third and final stage in the tendency towards unity and synthesis, it is based on a recognition that universality is a reality and that humans are connected to it.

As is well known, certain astronomical observations suggest that the visible universe is expanding at an extremely rapid rate. Whether this theory is correct or not, there has indeed been a gradual expansion of human knowledge and understanding of the universe, and in recent times quite rapidly.

Until a few centuries ago, the dominant Western model of the universe was the Ptolemaic model, in which the Earth was the center of the universe, around which the planets, the Sun, and the other stars revolved. Then came the “Copernican revolution,” in which the Sun was considered the center of the solar system, and the Earth was given a less flattering place as one of the planets orbiting the Sun.

Humanity’s Cosmic Citizenship

Later it was discovered that the Sun is just one of the many millions of stars that make up the galaxy called the Milky Way. In recent decades, the construction of ever larger and ever more powerful telescopes has led to the discovery of countless galaxies and groups of galaxies at distances of trillions of light years. At the same time, scientists, using various instruments, especially radio telescopes, have discovered radiations in ever greater numbers and with ever greater strength, coming to Earth from all parts of the universe.

Thus it is now scientifically demonstrated that the universe is both incredibly vast in extent and very closely interconnected. This has caused humanity to develop the sense of perceiving even larger wholes. Humans are gaining a greater sense of universality , of belonging to an unlimited cosmos and of being influenced by everything of which it is composed. Although humans live on planet Earth, they have begun to consider themselves true cosmic residents.

Up to now this sense of “cosmic belonging” has only had a limited effect on people’s attitude towards themselves and others. One might say that psychologically people still maintain a “Ptolemaic view,” feeling and acting as if they were the center of an inner universe. The same can be said of groups—and especially of nations. There is still a great, and one might say shocking, disproportion between mental expansion and personal self-centeredness.

But this disproportion is beginning to be recognized, and a tendency towards unity and synthesis in social life is being seen. All kinds of groups are beginning to be formed. Interdependence is increasingly recognized as a fact, and many forms of cooperation are being attempted and established.

All these factors are incipient manifestations of the sense of universality that will be increasingly recognized in the new age. Universality will be the sign of the most important greatness and will be instrumental in building the necessary foundations for the manifestation of what may be considered the fifth kingdom, what is called in religious terminology the kingdom of souls or the kingdom of God.

The current transition period

From the above it becomes clear that the period in which humanity is now living is extremely interesting, but at the same time it is one of the most difficult in human history. It is a period of confusion and of acute conflicts in all spheres of life. All the old and highly valued forms are rapidly deteriorating and in many cases collapsing under the pressure of the new emerging energies. The remaining forms are proving more and more inadequate to the new conditions and to the new mentality of the younger generation. On the other hand, the first influences of the new currents have often proved crude and experimental and unsatisfactory in many ways, but in them are found the seeds and the hope for the future.

It is very unpleasant to live in such a chaotic period. It requires much wisdom and skill in action and a constant effort to balance the confusion, despair, negative criticism and fear that are so widespread at this time. But a clear assessment of the situation and a correct assessment of the trends and activities that are currently emerging are of great help.

One must profoundly distinguish between the original quality , the essential nature of the new trends described above, and the various and often questionable ways in which they are expressed and used or abused.

It is a general law that the gradual descent of a pure idea from a high mental plane to concretization and incarnation in some form or external activity is inevitably subject to many kinds of limitations, distortions, and abuses. It will be wise to consider the various vicissitudes to which ideas are subject, as this will enable them to be counteracted or silenced to some extent.

The danger of exaggeration

The first danger of a new idea is that it is exaggerated. Exaggerating the importance of the new idea can lead to an idealism and fanaticism that is likely to cause it to be strengthened too strongly and too quickly, without realizing that it can lead to difficulties and suffering. It will therefore be better and even necessary to introduce it gradually. Even when the impulse to an ideal is high with unselfish motives, the ideal can become an obsession and be so dazzling with its light that one cannot see that there are other considerations to be taken into account. There are many examples of this today. As previously mentioned, the tendency towards unity and synthesis has in many cases led to the strengthening of totalitarianism, excessive standardization, forced conformity, and the suppression of individuality, initiative, originality and self-expression.

Among the other trends mentioned in these instructions, it is easy to see that the positive and masculine element is very prevalent, and that dynamism and extroversion are also exaggerated and one-sided when expressed nowadays.

Intelligent decommissioning

The descent of an idea or of an original impulse into external manifestation should be completed by its “gradual decline,” which is the etymological meaning of the word  degradation . This process is inevitable and normal, but unfortunately this “gradual decline” often creates a real “degradation.” The original idea or impulse is reduced, understood superficially, and materialized excessively, so that its meaning and potential are limited or even lost. Clear examples of this are high speed and dynamism. In their best aspects, they can be considered as the victory of spirit over matter, and as the victory of initiative, challenge, and determination over inertia, laziness, and fear. Often their purpose is forgotten or completely lacking, and as for high speed, it becomes an end in itself, which is purposeless, destructive, and dangerous both for oneself and for others.

Many forms of error and abuse tend to appear in the process of tapering off. This may be due to wrong or mixed motives that disrupt and exploit an original idea or an inflowing energy, or it may be due to inappropriate method and misunderstanding or lack of skill.

Difficulties can be overcome

The knowledge of the difficulties, the dangers and the pains of the transition period should not be so overwhelming that the positive aspects are lost sight of. This also applies to the great achievements already achieved, and above all to the wonders approaching, which will be the greatness of the new age. The difficulties can be overcome and the deviations will be corrected by the new life that is flowing in and by the effects of the new and magnificent energies that are operating with increasing strength. The problem of the individual and the problem of all humanity is to handle these energies correctly, and every way in which one can contribute to this is of the utmost importance. Not the least of these ways is meditation – meditation for the new age.

An inspiring vision

In The Phenomenon of Man (Harper & Row, New York, 1965), Teilhard de Chardin describes an inspiring vision and illustrates the immediate scope of human progress towards a new and higher level:

“At this moment we are walking in a transitional age. An age of industry, an age of oil, electricity and atoms. An age of machines, of vast collectives and of sciences – the future will show which name can best describe the era we are walking into. The word is not so important. What matters is that we should know what price we must pay for what we are going through, for life is taking a step forward, and a decisive step within us and in our surroundings. After the long process of maturation, which has been going on constantly under apparent immobility during the centuries of agriculture, the time has finally arrived which is characterized by the inevitable birth pangs of the change of condition. In the beginning there were people who bore witness to our origin. There will come others who will bear witness to the great events at the end. For us – in our short life – at  noon a critical shift of honor and the chance of good fortune takes place. In these confused and restless zones where the present mingles with the future in the upheavals of the world, we stand face to face with all the greatness that is unprecedented in the physical conditions of man. Here, if anywhere, now if ever, we have more legitimately than some of our predecessors the right to believe that we can measure the importance of and indicate the direction of the process that is developing man further. Our Earth with its factory chimneys and with its offices seething with work and business meetings, and our Earth with  its hundreds of new emanations, is a living organism, and this great organism lives basically by means of and for the sake of a new soul impulse. Beyond changes in age lie changes in thinking. Where can we seek, and where can we make this renovation and subtle change which, without substantially changing our bodies, has produced us as new creatures? In one place and in one body, a new intuition involving a total change in the physiognomy of the universe in which we move has led to an awakening.” A new and higher type of human being is coming into incarnation, and they have a far broader outlook than their predecessors, and they are rapidly overcoming the limitations of the past. But beyond that—and this is the greatest guarantee of the future—humans are already expressing a “participation,” and it is a feeling that goes beyond the planet. They are reaching out for greater knowledge of the cosmic dimensions and relationships, and for a universality that is ever more far-reaching.     

How to move forward

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Also read the article Psychosynthesis an Integral Psychology and the biography of Roberto Assagioli

Read the introductory article about energy psychology

Read the introductory article about integral meditation