Delusions are negative perceptions that prevent self-knowledge. In relationships, affection and attachments arise that can create illusions.
By Roberto Assagioli and others. Excerpt from the book Creative Meditation.
Introduction
In this sixth instruction two groups of glamours will be treated—those glamours generally connected with relationships, and those in which spirit manifests itself in matter. These two categories are comprehensive, covering a wide range of tendencies, traits, and problems. Most of these glamours relate more or less directly to the relationships and manifestations of life in form, but here we will look more closely at some of the glamours which relate to these two areas, and which are extensive and harmful.
But before the subject is treated in more detail, it must be remembered that the aim of this year’s assignments has been to stimulate a clearer recognition and understanding of the illusions which, by acting as obstacles and disruptors on reality, prevent man from managing his life in harmony with reality. This has meant that more attention has been paid to the negative and limiting qualities than to the positive and constructive qualities and attributes, and therefore some of the students may have found it discouraging and depressing.
But that should not be the reaction. To recognize something means that the intellect sheds light on it; to understand something means that one calls upon the wisdom of the heart to help in processing it. And the students who have worked with the techniques in these instructions have experienced the transmuting and liberating effect that is created by intelligently applying such realizations and understandings.
Disidentification
The first of the techniques described was that of disidentification. The purpose of this technique is to cultivate the objectivity and awareness of the “I.” This technique shows that one cannot work through one’s delusions without looking at them from a distance and without the “I” having achieved a certain measure of inner strength and sense of reality, and this is precisely what this exercise develops. Therefore, it is recommended that students resume this technique (it is found in the second instruction of the fourth year) as soon as they feel that a current delusion – both individual and in society as a whole – is overwhelming them. One instructor wrote about this:
“Do not let the worldly glamour overwhelm you, and beware lest you be drawn into the vortex of fear and pessimism which surrounds so many… One of the things that all must learn is to make use of the powers and energies which belong to their rightful innate dispositions, but which are seldom used with the understanding of the average man and woman… Few know how formidable are the energies which they can tap at will… You should aim more frequently at the outward expression of the inner nature and seek to establish a conscious connection between the outer and the inner in a dynamic and good way.”
It is recommended to look with courage and confidence at the illusions that must be overcome, and to consider them as challenges that force one to call upon the help of the soul. One can always be sure of getting help from the soul, which possesses the unlimited powers.
Devotion and idealism
One of the difficulties in recognizing and then breaking down the glamours in this sixth group (fourth year first instruction) is that most of them are considered good qualities and that they produce good results to some extent. For example, personal devotion can act as an incentive to self-sacrifice and useful service. The same can be said of idealism. Yet these qualities can often seem restrictive, as they can also create various kinds of bonds and limitations.
In contrast to the fifth group of illusions described in the previous instruction (those illusions related to the analytical and critical functions of thought), the sixth type of illusion gives the impulse to sensitive people to close their eyes to the weaknesses, shortcomings and gross errors of the people to whom they have their devotion. They see only what they want to see and refuse to accept that there is anything less good in the people they admire or in the cause and goal they have made their own. This has been particularly the case with personal devotion, for on a collective scale it has created a “cult of personality”, of which the last century bears witness with appalling examples on a world scale.
Devotion – a prominent glamor
Devotion is still one of the strongest and most prominent of the charms of humanity, although the trends and attitudes of our day have begun to loosen its grip. One may show devotion to a good cause, a creed, a teacher, a political ideology, a duty or a responsibility, and all these may kindle devotion, but if one is really “hooked,” the devotee becomes so absorbed in his service that an excessive amount of life force is used up and eventually one may lose one’s integrity.
Devotion can lead to great personal sacrifice and to the development of a spirit of selfless service, but when it goes too far, the devotee loses himself in a intoxication of enthusiasm for his own efforts, an intoxication that has been fostered by his own desires. For devotion is an emotional attitude, often associated with idealism, which has a more mental quality. Such a purposeful devotional immersion also protects the devotee from many conflicts, responsibilities and choices. Many unwanted and binding commitments are unconsciously – sometimes consciously – avoided by this attitude.
Ideals and idealism
When idealism motivates the belief that one should strive for this ideal at all costs, i.e. in a narrow-minded and fanatical manner, the consequences become ominous. Regardless of the fact that an ideal is sometimes linked to a higher level of thought than normal, it should be developed and manifested step by step. Furthermore, humans are created in such a way that they are not capable of realizing all their ideals at one and the same time.
When it comes to one’s own “perfection,” the same applies. The perfectionist, spurred on by idealism, will spend an inordinate amount of time and energy trying to perfect any goal that one strives for. When one is overly filled with a single-minded desire to materialize the ideal, one loses a sensible sense of proportion. When one has too high and unrealistic an “ideal model” of oneself, one fails to create it, and the reaction and price for this failed attempt is mostly depression, which arises from self-examination and guilt. It is wise to always remember that man lives in an imperfect universe and that he can therefore only little by little create a possible perfection that is here and now unattainable. This can serve as a long-term perspective, when one can glimpse the ideal on the summit of the mountain one has to climb. Once you have recognized this situation, you can, as a more short-term perspective, plan the beginning ascent and decide how the next few steps will take place.
Fanaticism and self-sacrifice
Idealism and fanaticism tend to go hand in hand and become associated with the kind of devotion here treated of. It was described to show that blind devotion to and belief in the perfection of a person or cause can bring no good, either to the devoted person or to the high goal. The state of the world is in perpetual change and growth, therefore an ideal should be looked upon only as a temporary form of an idea, as a form suitable to the existing conditions of the time. And just as ideas are ever changing and constantly adding new forces, so ideals must be developed in order to help build up the right patterns for progress.
Fanatic adherence to ideals, doctrines, and theologies creates a limited and distorted vision of truth. It breeds antagonism and friction between people of opposing views. History is full of examples of the hostility it can provoke and which can expand
to active persecution and to war. Christianity and Islam in particular show an unfortunate record in this direction. It is perhaps this type of glamour that can show more clearly and dramatically than others the way in which a virtue and a deeply rooted altruistic quality, such as loyalty and devotion, when carried to the extreme, become dangerous and destructive.
The glamour of sacrifice
Among the “higher” glamours is the glamour of sacrifice. It was more extensive in earlier times, but it still requires many victims who fall into its trap, believing that the right course of action is that which requires the greatest sacrifice and the strictest renunciation. But this is not usually the case. For example, many mothers sacrifice themselves completely for their children, but at the same time they limit their own life and development without understanding how bad this can be for the children themselves. When a mother devotes a certain amount of time and attention to the development of her own personality and to the recognition of her soul, she is able to give her children a higher form of love and a richer community as they develop their interests and endeavors.
Possession string
Possessiveness is another glamor in this category. The more subtle aspects of this glamor are difficult to perceive. While it is clearly rooted in enrichment for selfish motives, it can stem from a desire to protect what is dear and preserve what is valuable. But if it is allowed to go unnoticed, it can eventually become like an eight-armed octopus, slowly but surely wrapping its tentacles not only around what was desired, but also around the person who wants to possess more.
An overly possessive parent or partner is such a well-known problem that it is not necessary to describe it. However, possessiveness also takes other forms that link it to the more common narrow-minded, limiting, and overly one-sided obsessions of this group. Possessing, having, and holding on are often pursued for the thrill of it , and not because of the usefulness or true value of the object. A striking example of this is the exorbitant prices that collectors are willing to pay for certain objects—prices that are completely out of proportion to the object’s real value.
Money lust
In the material realm, the tendency to become rich has served human development up to a certain point. It has taught humanity to plan and to accumulate the technical know-how that has acted as an astonishing “workshop” for the modern world. But this glamour has now reached completely exaggerated proportions. Particularly harmful is the covetous attitude towards money, with its tendency to grow into an overwhelming passion and to manifest itself in reckless and even criminal behavior. The essentials of having the right relationship with money involve difficult and subtle problems. This has been described in a pamphlet, Money and the Spiritual Life , (MGNA, PO Box 566, Ojai, A 93023). However, today we can see that a healthy reaction of resistance to an overly intense desire for material possessions is taking place, especially among the youth, many of whom are not particularly interested in comfort and security (an obsession with most adults), and the young are showing a willingness to share that was rare in the past.
Possessiveness exists in the mental realm as well as in the physical and emotional realms. Accumulating knowledge for the sake of knowledge can be classified as one of the “higher” delusions – a delusion that makes one forget the admonition that what one has accumulated should be given away as a balancing act and allowed to benefit others.
The best technique for breaking down possessiveness is clearly to cultivate the opposite, which is a serious attitude of wanting to share with others. But there are other techniques available that can help you get rid of this kind of self-centeredness. You should always try to find the causes of a fascination and not just observe the way it manifests itself. This allows you to work on it at its roots, and it is much better than simply preventing it from manifesting. Most of the fascinations of people originate at much deeper levels than the levels just below the surface where they emerge. For example, possessiveness often originates in fear and insecurity.
Emotional attitude and attachment
Many good people are held in a servile and emotional attitude that they think is love, but which is really mostly an emotional reaction that shows desire. When directed towards other people, it is usually a mixture of a desire for love, a longing to be loved, and an eagerness to do something that will arouse that love. When directed towards objects, it can take the form of a nostalgic clinging to things from the past—things that were once associated with a bygone happiness but are no longer needed. This should be replaced by other interests that are more suited to the present.
This type of attachment is common. One clings unhesitatingly to the past, to the known, and to what one has experienced in a precious way, not only because it gives a sense of security, but because one avoids the hassle of having to make new contacts, have new experiences, and expose oneself to the unknown. The status quo seems to be a state of relative calm and security, where nothing new is required of one.
But this attitude is in direct opposition to the course of evolution, where necessary changes are constantly taking place, and it is said that everything that in this way creates the conditions for the next step can be called “spiritual”.
Freedom illusion
As already mentioned, all such glamour is created or reinforced by the protection that the person himself gives it with his own commitment and responsibility. Writers such as Hermann Keyserling and Eric Fromm have pointed out that one can often see a strange insecurity in some people. On the one hand, they loudly demand freedom, but at the same time they tend to rebel against any form of discipline or submission, even if it is legitimate and necessary. On the other hand, they make very little use of freedom once they have achieved it, and may, on the contrary, get involved in stressful situations. Or they are afraid of it and avoid the obligation associated with it. This leads them to seek refuge behind an external authority, perhaps in the form of a politician, a teacher or a leader. In this way, the tendency towards self-centeredness is reinforced, and the glamour of idealistic and fanatical devotion is strengthened.
Attraction to persons or doctrines may be considered a form of possessiveness, but in reality it is a form of becoming possessed by an obsession or, at worst, becoming the object of obsession. Fanatics have literally sold themselves to the cause they advocate because they are enslaved by it. Emotionally and mentally, and possibly physically, they have lost their freedom, for they think only in its terminology, see only in its light, and believe only in the “truth” it expresses. And this is precisely the goal of the cause they are obsessed with.
Service work
Now we are dealing with the glamour of “service.” It is among the glamours called the “higher glamours,” but it quite often ensnares a person in its web because of over-devotion and fanaticism. The idealistic servant can become so absorbed in his work of service that the sense of proportion is lost and the person becomes convinced that service is the only thing that matters, and thereby this person subordinates his whole life to that view.
This unbalanced attitude overlooks the fact that there should be room in life for being as well as for doing. It also ignores the fact that others should also have a chance and opportunity to “show their worth.” Excessive service to one person may foster a fine unselfish attitude in the one serving, but it can also foster the growth of selfishness in the person being served excessively. If one does not delegate responsibilities to other people and does not demand anything from them, they have only limited opportunity to practice unselfishness and grow spiritually. No matter how well-intentioned a mother may be when she toils and toils for her family under the influence of this glamour, it is a misguided service, and she needs to learn to create opportunities that will inspire others to serve.
Those who find that they themselves tend to exaggerate the virtue of service can find help in working through this glamour in the technique of right proportions. All such “over-intense” glamour should be balanced by cultivating right perspectives and by expanding one’s single-pointed view to include a larger picture.
Narrow-minded vision and inflexibility
The glamour of narrow-mindedness and rigidity requires no detailed explanation, for it is plain to see that it is limiting in its effects. But it is not always detectable, and therefore it can easily creep in for various reasons, for example, because one wants to protect oneself well and solidly behind walls of certain ways of thinking – because of what one might call “mental agoraphobia” (expanded thinking) or because of fear of venturing into new lines of thought, or because of mental and emotional laziness, ignorance and a complacency fostered by being completely absorbed in one’s own faith, convictions and way of life.
When one discovers such tendencies within oneself, one must remind oneself of the value of being “dissatisfied with the existing divine.” The reason humanity has found its way from its original dark state to its present relatively advanced stage of development is that human goodness has been constantly pressing on, and that scientists have looked ahead with complete open-mindedness. If one shows a right attitude but has a closed mind, great obstacles arise in one’s own progress and in that of others. As Professor Tucei, an authority on Tibetan Buddhism, has said, “Avoid the hardness that lies in unyielding certainty.”
The opposite of this kind of narrow-mindedness is expansion, and it can be cultivated in various ways. The most effective and direct methods of expansion are:
- Discernment – the ability to see things clearly without prejudice and with flexibility.
- Sense of proportion – (See fourth year second instruction).
- Tolerance – showing the willingness and ability (which can be cultivated) to look at a problem from all sides and with all its aspects, and to show as much willingness as possible to strive to achieve what is called an “exhaustive point of view.”
- Objectivity – to refrain from becoming overly preoccupied with interests and to cultivate the ability to be an “impartial observer”.
Sincerity as a charm
In connection with the idealistic glamour of sincerity, it is of course not intended to devalue this quality, whose true value is highly ranked among the various virtues. As opposed to falsehood, to pretense, to deception, etc., it has by definition a tinge of truth (or what one believes to be true).
Because the truth can often be dynamic, powerful, and poignant in its impact, people find it extremely uncomfortable to hear. Telling “the truth” to someone who is not ready or unwilling or both to hear it can cause serious psychological disruption.
When “sincerity” is used uncritically, even if it is done well-meaningly (“I always say what I think”) in situations where sincerity is neither appropriate nor welcome, then sincerity can be described as a gimmick, regardless of whether it belongs to the group designated as “noble.”
If we consider the motives behind the expression of this kind of “sincerity”, we see that there are several. First, telling the truth can be justified in cases where one is filled with truth-lovingness, and where it is mostly a form of rationalization (in the psychoanalytic sense). The real reason, however, may be to succumb to an uncritical impulse to say whatever first comes to mind, with the conviction that it is a “truth” that gives one the right – indeed, fools one into believing that it is a duty – to tell the truth outright.
In other cases the motive may lie on a less respectable level. An impulse to criticize others, to point out the shortcomings of others, may seem to stem from a commendable and sincere intuition to improve their qualities. But how often can one claim this when in reality it is a desire to please oneself, to demonstrate one’s superiority, to display one’s innate abilities, or to exercise the will-to-power.
Yet, even when the motive is entirely altruistic and untainted by complacency, this technique is completely misleading. When you point out faulty qualities, you automatically awaken a defense mechanism in the person being criticized. On the one hand, this defense can take the form of denial, counterarguments, or hostility to the criticism. On the other hand, pointing out mistakes, even if they are accepted with a willingness to learn, can create feelings of inferiority and guilt or breed self-blame, which is equally unfortunate. The art of guidance is a difficult and subtle one, and ill-considered “sincerity” is not a good ally when dealing with these problems.
Seriousness
Being overly serious is a characteristic charm of people who have the intense and single-minded drive that lies behind this sixth group of charms. A serious attitude can become too burdensome and inhibiting if it gets too firmly established. It can develop into an unpleasant and overly solemn way of thinking, in which people, events, situations are taken too seriously – not least oneself. In addition to having a certain personal impact, it also has a burdensome effect on others.
Besides the fact that overseriousness has its roots in a lack of proportion, it is also due to the fact that one places too much emphasis on adopting such a serious and solemn attitude that it dampens the joyful and hopeful aspects of life. A direct way to free oneself from this glamour is to cultivate joy. This can be done in several ways. Joy is a soul quality that one always has access to, and by practicing showing joy, a genuine joy can gradually be channeled from above and into the personality. This is of course not always easy, but one can develop the ability to maintain an encouraging attitude and express it in the small matters of daily life with goodwill. As this lightens the atmosphere for others, and for oneself, and contributes to creating an aura of joy, one will discover that the effort it initially cost is worth it.
The tendency to be overly serious can be balanced by a sense of joy, of enjoying the wonders around you, and by appreciating all that is beautiful. When such an attitude is established, a channel is created to the deeper joy of the soul, and also to that joy which, like a barometer or thermometer, can show the degree to which one is soul-influenced. It is also important to remember the words quoted about joy at the end of the fifth instruction of the third year: “Joy opens up the light, and where there is joy, there is no room for glamour and misunderstanding.”
Another essential quality to be cultivated is a sense of humor. This gives one a broader outlook and encourages one to think more open-mindedly and joyfully, and it removes – as if by magic – the gloomy seriousness of over-seriousness. Laughter is one of the strengthening agents that nature has bestowed on the human system. The stimulating effect of laughter not only brings oil to the wheels of psychological life, but also to nervous and mental tensions, and to one’s relationships. It may be added that laughter massages the liver.
An effective method of reminding oneself of a quality that one should develop is to write it in large letters on a card and place it where it constantly catches one’s attention. This will not only serve as a reminder to practice the quality in question, but it will also directly affect the unconscious. This method, known as the evocative word technique, is the most valuable way of influencing the unconscious, which – even without conscious attention – registers the message and responds. The quality that one wishes to cultivate begins to take shape with ever greater sharpness and intensity on the threshold of clear recognition, to levels that condition attitudes towards life to a far greater extent than one can comprehend.
Reality and the breakdown of illusion in relation to form
In general, the seventh group of illusions, the last to be studied this year, consists of those illusions which are specifically connected with problems of form and its appearance. They are thus related to the ways in which life or “spirit” (when the word is used generally) manifests itself both collectively and individually.
The shape
A prevailing characteristic of our time is the great importance generally attached to form. One of the most striking examples of this is the extensive attention paid to the appearance and well-being of the physical body. For centuries the narrow dualistic religious views which prevailed in the Western world encouraged the attitude that the physical body should be neglected and even subjected to ascetic exercises, so that it was subjected to pain. But as progress set in in all those fields concerned with the preservation of human life, such as hygiene, chemistry and medical treatment, the physical body was gradually given greater attention and respect. But now the pendulum is swinging to the other extreme, where excessive attention is paid to it. Great efforts are made to promote and maintain physical attractiveness and vitality—Yoga exercises are taught extensively, the manufacture of beauty products is a large industry, and an incredible amount of time, energy and money is spent in following the dictates of fashion. Another example of this overvaluation of the physical body and its advantages is the relentless competition in the world of sports, where it is a matter of breaking new records.
But the worst of the glamours attached to the form itself is the prevailing fear and even horror of physical death. It is a widespread tendency to refuse to accept the naturalness of dying, and as a result, frantic efforts are made to prolong life in the physical body. All this has created a thoroughly materialistic view of life, which consequently neglects non-material values, and which does not concern itself with the fate and continuation of life independent of the physical mechanism.
Strong wills in weak physical bodies
Special recognition and appreciation should be given to all those people who have overcome serious physical disabilities, often in a heroic way, to contribute lasting values to humanity. An outstanding and incredible example is the life of Helen Keller. She was born blind and deaf, but her determination carried her through the normal stages of education, and this eventually led to an academic doctorate. She wrote books, gave lectures, and she campaigned for the disabled. Beethoven similarly overcame what is usually considered a composer’s greatest handicap, his total deafness in his later years, but he nevertheless created most of his symphonies. Another person is Charles Darwin. His physical and nervous impairment allowed him to work for only about an hour each day, but despite this handicap he managed to write his long and groundbreaking The Origin of Species, and other works.
In another area, Renoir is representative of the group of creative individuals who have created valuable works of art despite physical disabilities. In his last years, he continued to paint despite intense pain in his hands, which were affected by arthritis. Furthermore, it may be interesting to mention the group of artists who are unable to use their arms, but who, through patience and practice, have learned to produce a work of art of professional standard by holding the brush in their mouth or between their toes. Such people should be admired as highly as those who have achieved fame in sports and athletics through physical records.
Examples like these can help to develop a properly balanced attitude towards the physical body, one where one does not feel dependent on it and is absolutely opposed to being enslaved by it. Thus, one perceives the physical body as what it should be, a useful and vital tool, a “mechanism” at the service of humanity.
The relationship between humanity and the machine
The relationship between a car and its driver can help to put a larger issue into perspective, and that is the true relationship between humanity and the machine. Decisions to use machines spread very quickly, and this created profound changes in the way people live, and at the same time it developed different attitudes towards and assessments of the results of this technological revolution. Initially, the extreme positions should be described.
One extreme position is taken by those who are enthusiastically in favor of all mechanical and electronic components and of automatic and computerized systems, all designed to replace the mental labor of the individual. The opposite extreme position is negative. It is taken by people with an aversion to technology. This aversion has grown out of a knowledge of the dangers that excessive use of machines can lead to. People who hold this view fear that humanity will be subjugated and thereby dehumanized by machines, and that such extremism may lead to its complete ostracization.
Thoreau, Gandhi and Nehru
An example of these positions is Thoreau’s complete refusal to have anything to do with the mechanical realm in any form, but especially not with the restrictive and oppressive routines of the New England social order. He withdrew and led a solitary life, and he built himself a primitive cabin by a lake in the woods. His thoughts and experiences are recounted in his book Walden, which is worth reading for its intellectual and moral format, even if his antisocial attitude is not shared by the reader.
Another example is Gandhi, who tried to motivate Indians to abandon the use of machinery. In particular, he insisted on replacing the power-driven looms with the old hand-loom methods traditional in India. His efforts failed, because one cannot return to the past. In fact, his great disciple and admirer Pandit Nehru was forced not only to abandon such an attempt, but also to recognize that industrial development in India had to be motivated to produce actively. Gandhi’s well-meaning mistake is clear evidence that, no matter how good intentions and high motives are inspired by spiritual principles, this is not enough to make decisions that are both right and successful.
Such decisions require constant attention, not only as to motives, but also as to the state of affairs as it really is, and as to the actual possibilities of results. One must take the whole situation into account, and try to foresee, as far as possible, the probable results of the projected decisions. This is true of all who take the position of total rejection of modern civilization, whether they are intellectuals like Guenon or are among the youth rebels of our day. Their justified zeal for radical change prompts them to try to destroy everything without having thought of goals for the future and plans for reconstruction.
Goals and means
With regard to the problem that humanity has in connection with machines, where it has to live side by side with the extreme positions for and against , it is fundamentally a question of establishing the right relations and proportions between ends and means. The methods – both the inner psychological and the outer practical – must be accepted and adopted. But one should only choose those methods that are best suited and that give the best return on the effort. At the same time, it is necessary to be constantly vigilant and, with a strong and alert will, ensure that the end is protected from being distorted by the methods chosen to realize them.
The car driver analogy is very illustrative in the above respect. The correct attitude towards the use of the car is to see it as a means of getting to one’s destination quickly and comfortably, whether for work or recreation. The passion for speed and the status symbol of “bigger and better” cars have nothing to do with this. All machines can be exploited with motives and for purposes ranging from altruistic to criminal intent. A tape recorder, for example, can be used to play great music, for business efficiency, for personal communication, or for espionage and extortion.
The human is the problem – not the machine
It is humanity, not the machine, that is the cause of the problem. There are machines whose useful simplicity prevents abuse, such as the proper washing machine, which eases the burden and saves time. There are others, such as the marvelous computer, which relieves man of his work. But they should not be expected to replace the individual man in areas where they are not capable of doing so. One such example was an attempt at computer translation – the computer translated the word “spirit” into the word “alcohol”.
Norbert Wiener, one of the inventors of cybernetics (the science of the control processes in living organisms, machines and societies), has given an important warning about this. “Heaven help us ,” he said, “if we leave it to the machine to make decisions and to guide us without first having examined the laws that govern its functioning and without having obtained certainty as to the acceptability of the principles in which it carries out its tasks.” It may be added that a machine does not and cannot have a sense of responsibility or an autonomous will.
The magic of organization and order
Such problems loom large in a modern society where the well-being of the greater number of people who inhabit the cities is entirely dependent on the way in which the managers of large industries and organizations deal with their needs. Such complex conditions are the cause of the growing tendency for the life of the individual as well as the life of the masses to become standardized and organized. While this has contributed to some degree to the progress of society, the economic and other pressures under which men live have forced an overemphasis on management, with the result that life today has become more and more enveloped in the glamour of bureaucracy, technology, statistics, and fast-moving organizations.
In all these areas governed by men, there is a tendency to overlook and underestimate the needs of the individual. An organization becomes “real” even though its true function—to provide for the needs of men—receives too little attention. When the true purpose is reversed, it represents a delusion that is far more dangerous because of its collective character. Many are aware of this and suffer from it, because the difficulties—if one will try to resist—mostly create a feeling of hopelessness. And yet a knowledge of the effects of this tendency will go a long way toward counterbalancing its power to influence man psychologically without his knowledge. One can also safeguard oneself by not yielding to the temptation to overorganize one’s own life.
The good for the whole and the good for the individual
One of the deep-rooted dangers here is a tendency to give the individual the right and integrity to sacrifice himself. This opens up the difficult problem of the conflict between the good of the whole and the good of the individual. It is a problem that cannot be solved by showing great enthusiasm for an organization and its management. Another danger is the tendency of the individual to exercise the power of an organization, to assume its authority, and to identify with its functions. This is a fertile ground for power and status.
With the support of an organization, a minor person can acquire a sense of importance in the role of its representative, acting, so to speak, on its behalf. Unfortunately, such people mostly fail to represent its true purpose, and under the guise of its authority, their own desires, opinions, or tendencies are given free rein to dominate and rule. Bureaucracy is indeed a fertile breeding ground for petty dictators. An alternative structure in a large organization tends to encourage its members to merge with it and hide behind its impressive system to such an extent that their own identity and initiative are stunted in their development. While this also provides a sense of security, it also promotes the growth of negative illusions and can lead to frustration and depression.
Machines are servants – not masters
The power of great worries and the “groupthink” they build up makes these tendencies difficult to resist. The whole situation is responsible for the development of a new form of organized society, characterized by what has been called “machine culture.” But one should not accept without objection the view that this will lead to the destruction of all individuality and the elimination of all initiative. Organization and machines, promoted by computerized thinking, planning, order and systems, must be maintained for what they are – the servants of man and not the masters of his destiny. Standardization and uniformity in thinking, attitude and action, to varying degrees, keep the human spirit in bondage. But this threat can be counteracted by the power of the spirit, which acts as a shield. Standardization need not mean anything other than a collection of things that are appropriate to enable humanity to make more efficient use of resources, so that it has more time to live a creative life. As Frank Lloyd Wright is quoted as saying at a meeting of UNESCO:
“That we will be eager to reject what a machine can do will be inevitable for a while. But I like to imagine this unknown rejection as a platform where it will be possible for us to have greater joy in life than the life known, for example, to the Greeks, Romans, Goths and Moors. We should know a life beyond the life they knew, which seems to us not only limited in scale and narrow in scope, but also colored by pale imaginations and without integrity of spirit.”
A sense of order for better or worse
What has been said about this type of glamour has been mainly collective, but individuals as such are equally susceptible to it. Many people have an excessive love of organization where other people want to order their own lives. The glamour of order is common. Its victims are far more concerned with achieving a neat and tidy result than with the intention of it. However simple and harmless this glamour may seem, it can still have the effect of not only scattering and wasting time and energy, but also implanting the habit of being excessively attentive to the form and material aspect of life. These aspects are overemphasized and overvalued to the detriment of the intention, meaning and the more qualitative and spiritual aspects. The beginning of this glamour is thus both a subtle state and an accumulation, and it is necessary to “narrow it at birth”. The sense of order can then be referred to its rightful place as an instrument that promotes greater skill in action and efficiency.
Ceremony and ritual, magic and symbols
There is another type of glamour that some people are captivated by, and that is the fascination with ceremony and ritual. Here too, the form itself can be emphasized to such an extent that the meaning and purpose are lost. Thus the ritual one enjoys and participates in becomes nothing more than an emotional experience, whereas a ceremony or ritual should be an expression or symbol of a principle or reality greater than the ritual itself. The function is to create a channel to the higher realities and beings, so that the invoked spiritual energies can penetrate into the consciousness of those present and become anchored there and then be expressed objectively.
All the great religions have made use of ritual exercises, and in general the ritual forms range from relatively simple prayers and worship to unnatural and horrifying sacrifices of living beings, a ceremony that goes back to the earliest times and is still performed in some places.
Symbols of good and evil
There is a close relationship between all this and the glamour that is inextricably linked with the “secret,” with magic and symbols. Depending on how symbols are perceived and used, they serve either to clarify reality or to obscure and hide it. When taken as it is, just an image or a guide to reality, a symbol is useful to the extent that it can build a bridge in understanding. But if you confuse it with reality, if you are attracted by the symbol itself, then it is a dynamo for glamour, and glamour masks reality, indeed it prevents man from discovering the reality behind the symbol, and consequently the purpose of the symbol is hidden.
Dangerous knowledge for most people
The widespread interest in magic in its various forms is leading to a particularly dangerous kind of glamour. When the subjective energies are employed in what is known as black magic and practiced for material ends, it is a gross distortion of the living energy which, when applied to spiritual ends, can transmute, illuminate and liberate. Therefore it is most unwise to illuminate the subjective forces which lie behind all external life. It is a sacred duty not to do so. Fortunately, it is a fact that most people are largely ignorant of these forces, and this prevents them from using them to any great extent. Nevertheless, all who are awakening and who have become interested in them should be extremely cautious in their attitude towards them. Purity of motives is the key word, and the elimination of all selfishness is the best protection.
The old and the new
The significance and prevalence of two further glamours warrant consideration before concluding the study. Diametrically opposed in their tendencies are the glamours of the past and the glamours of the present. Here in our time they are a constant source of conflict, often bitter conflicts with violence at all levels and in all areas. The undeniable value of the best traditions of the past is a strong argument for appreciating and preserving what is good in them. At the same time, general development inevitably heralds new trends, which for the most part present real progress.
It is fair to say that none of these tendencies necessarily create glamour. Glamour arises when people go to extremes and choose to adopt a one-sided or superior stance in their support of a position, and when this stance is reinforced in the one case either by fanatical adherence to the past—sometimes its worst aspects—or in the other case by uncritical blindness to something new. These explosive elements need to be studied more closely.
Mental and emotional forms
First, the glamour of the past. Originating in deep-rooted, long-established habits and routines, in emotional attachment and traditional observance, it serves the interests of established authority and the “establishment” by avoiding the new with its unknown dangers and insecurities. It must be remembered that the idea of form is not limited to the material realm. While forms such as objects, institutions, habits, and so on can be clearly recognized, feelings, ideas, and ideologies, respectively, on the emotional and mental levels, are forms to just as great an extent. And they are often as hard as stone. If they are morbid and want to characterize the whole, they will “be tough,” but they must die, as all forms must, when they have served their useful purpose.
The eternal truth behind the form
A relevant problem here is the difficulty of distinguishing between what is still feasible and valuable according to the old approach, and what is obsolete and must be replaced and discarded. The solution is to preserve the living core, the eternal truth, and the true values associated with the old form, while throwing overboard the obsolete components. The same yardstick can be applied to what is new. Is it the interest in novelty itself that casts a glamorous spell over a person, or does it really constitute a channel for a quality or energy that is lacking? The new incoming energies tend at first to express themselves in a barbaric, exaggerated, and violent manner. The beginning of every era can testify to this phenomenon, and the present age is no exception. The fact is that the forms that are to contain the new energies and express them constructively are not yet ready and available. They need to be developed gradually – in the meantime, unfortunately, time is not in harmony. But these disturbing states are temporary, and it would be wise not to exaggerate concerns and not to fear.
The answer here is the opposite of clinging to a glamour that holds on to the outdated customs and traditions of the past. One must hasten the building up of new forms that will accommodate the task and give it true expression. As things stand today, only tentative efforts can be made in this direction, and it will be by trial and error—mostly by error. But life is there, pressing to be manifested, and that cannot be denied or thwarted. It requires cooperation and the best methods that can be devised to promote its realization.
Wisdom is the key word
And thus the remedy for both these illusions depends to a great extent on the right attitude taken in this intermediate period. No matter how unpleasant and discouraging a time it may be in many ways, it will eventually lead to a new and better form of civilization and culture and to the use of the new and wondrous energies. The key word for this correct attitude can be stated in one short but significant word: WISDOM. Wisdom gives light and insight to create a balance that can eliminate the worst aspects of most of the illusions that one has, that exist in the social group to which one belongs, and that humanity has in general. It is not possible to deal with wisdom in a special way, since the possibilities for expressing wisdom are endless, and since it can be used in all areas, but a simple rule for the use of wisdom is recommended. It consists of 1) gaining a clear recognition of what from the past is still valuable and worth preserving and drawing from the methods that maintain it, and 2) being aware of what can be expected from the new incoming energies, and seeking to systematize their development possibilities so that they can be used to the maximum for building a world that is adapted so that they can manifest in a dignified way.
Further insight into the subject of glamour can be gained in the book The Psychology of Will by Roberto Assagioli (Kentaur Forlag).
The technique of indifference
This is a very effective technique for freeing oneself from all types and aspects of illusion, and especially from the illusions that one is most troubled by, or one could say that one is most often, if not all the time, influenced by.
When one gradually manages to eliminate one’s emotional reactions to the external and internal states that affect one, one is liberated internally and creates the possibility of being able to act effectively externally. The most important requirement is to keep one’s distance from the continuous flow of psychological elements (thoughts – images – desires – impulses – feelings) and from the physical sensory impressions that normally occupy consciousness and maintain attention.
Disidentification requires that the observer adopts and maintains a certain inner attitude – in other words, adopts an attitude of clear self-awareness, i.e. a clear recognition of what exists within as something permanent and unchanging, what lies behind or rather above, and what can temporarily vary infinitely in psychological states.
Sense of proportion
The observer’s attitude is of particular importance and requires the practice of the exercises relating to disidentification and self-identification. These are described in the third instruction of the third year and the second instruction of the fourth year, respectively. Another effective technique is what is here called the sense of proportion. Its purpose is twofold:
- When applied to time ( right proportions of time), it reveals that many of life’s moments are fleeting and insignificant in comparison to the great lapses of time seen in the long series of cycles: days, months, years, decades, centuries, millennia, and in the even greater cosmic ones. Such a long-range perspective can give a vivid perception of how relatively insignificant the ever-changing “now” is, thereby diminishing the power that time has.
- A simple way to do this technique is to try to recall what you did and felt on, say, the same day two years ago. If you have forgotten it, which you probably have, it can help you realize how insignificant the actions and feelings were at the time. Conversely, you can imagine how insignificant what you are experiencing emotionally and physically today will seem in the future. There is a story about an Indian king that aptly illustrates this idea. He summoned the court jeweler and asked him to engrave a motto on a ring he always wore that would help him maintain a balanced attitude in both good and bad times. The jeweler engraved the words “It will pass.”
- This technique can also be applied to space ( True Space Proportions ). Modern astronomy tells us that the known cosmos is unimaginably vast, consisting of more than a thousand million galaxies, each with thousands of millions of stars. With this information as a background, egocentric pettiness and vanity, as well as claims and personal concerns, fade into small insignificance – this perspective can act as an impulse to try to free oneself from such tendencies. As an example, Theodore Roosevelt’s exercise of looking at the night sky in order to “return to one’s humble place” can be cited . (Quoted in the second instruction of the fourth year).
“Vicious circles”
These preparations will facilitate attempts to use more specific methods to achieve “indifference.” The first and most basic method aims at eliminating resistance to unpleasant and undesirable states. The first step in this direction requires accepting these states as a preparation for developing a clear vision necessary to be able to process them appropriately. It breaks the emotional chain reaction or “vicious circles” that so often reinforce and fix delusions. An example of such a chain reaction can be seen in the process that takes place when a person feels depressed, because gradually the depression deepens, which creates an even deeper depression, and so on. The same is true of the vicious circles when, for example, it is a question of fear – because one becomes afraid of fear, and this develops a greater form of fear. And angry feelings towards another person beget anger towards oneself because one acted in this way, and so on. This type of emotional reaction can also develop combined vicious circles, e.g. For example, anger can arouse fear of being pressured into violence, fear can lead to depression or make depressions deeper, etc.
The key to breaking the drive of such chain reactions is to accept the original emotional reaction. Acceptance means realizing that such reactions are “normal” at the level of ordinary human existence, and therefore not being surprised or distressed by them. Since the emotional life responds “automatically,” one simply has to observe the reactions with equanimity.
Disidentification
But of course, it is not enough just to accept them. That is only the first step, but a necessary one. The next step is to consciously refrain from identifying with the feelings in question. The very process of accepting them requires that one uses disidentification to a certain extent, that is, to distinguish between the accepting “I” and the feeling that arises. The next step is to come to perceive the power that one possesses to decide what is the right attitude to adopt towards the feeling that has caused the event or situation. In other words, what can one use it for? What can one get out of it ? What meaning can one attach to it?
One can view the process as an event that brings a message to be interpreted, or as a challenge to be met, or as an opportunity to be seized. By adopting this positive attitude, one can change or transform a situation that is really a relationship between the external event and the person himself. To the same extent that one can assess the situation, one can take it as a useful warning, a call to awaken latent energies, an opportunity to exercise the will, and a signal to take action. There are many examples of such “signals,” most of which are physical pain. One can either react with irritation or with depression and self-pity, or one can seek refuge in a soothing remedy—but one should instead take advantage of them by ascertaining the causes and then taking the most appropriate steps to eliminate them.
The situations that most people have experienced at one time or another, and where they have reacted, have been when they were the subject of criticism from others or of unkind provocations. Instead of giving free rein to what are normal reactions – such as anger, depression or defense mechanisms – you can decide to look for the cause of the criticism or attack you have been subjected to.
Constructive criticism and dangerous praise
An effective way to counteract one’s sensitivity to criticism is to accept the fact that one cannot avoid criticism, regardless of the form of behavior one displays. Often, a deeper assessment of the situation shows that it has been one’s own attitude or behavior towards the criticism or opponent that has been the cause of the critic’s unfriendliness. This realization can help to look more leniently at such “provocative” situations and to eliminate the causes within oneself.
The benefits of criticism and “enemies” have been highlighted by several authors:
Confucius:
“I am truly lucky.
Whenever I make a mistake,
others always notice.”
Plautus:
“Wise people learn a lot from their enemies.”
George Sand:
“A capable man
always benefits in some way from the evil that is said about him.”
Inayat Khan:
“My friends make me sleep sweetly,
but my enemies keep me awake.”
Schiller:
“My friend is dear to me,
but my enemy is also useful:
the first shows me what I can do,
the second what I should do.”
An extremely paradoxical expression of this realization is the Indian proverb:
“An enemy is as useful as a Buddha.”
On the other hand, it is advisable to adopt an indifferent and cautious attitude towards being praised and popular. G. Dupre warns:
“Rose, like perfume, is pleasant to smell,
but it is best to accept it with discretion,
for it goes to the head, where it intoxicates
and sometimes confuses us.
It is advisable
not to bring strongly scented flowers into the living rooms.”
Happiness and misfortune
Another consideration that can be of great help in adopting a balanced attitude is to recognize that the consequences of an event may sooner or later turn out to be quite different and even contradictory to the current events. That this may be the case is very aptly illustrated in a story that Lin Yutang quotes: The great Taoist philosopher Liehtse mentioned the famous parable of the old man in the fort:
An old man who lived with his son in an abandoned fort on a hilltop one day lost his horse. The neighbors came to sympathize with this misfortune, and the old man asked, “How do you know if this is an accident?” A few days later his horse returned with some wild horses, and his neighbors came again and now wanted to congratulate him on this good fortune, and the old man replied by saying, “How do you know if this is good luck?” With so many horses around him, his son began to ride, and one day he broke his leg. Again the neighbors came to sympathize, and the old man replied, “How do you know if this is bad luck?” The next year there was war, and since the old man’s son was unfit to fight, he was not sent to the front.”
Lin Yutang, The Importance of Living, The John Day CO., New York, 1937.
The “indifference” cultivated in these various ways should not be misunderstood as something negative. It does not show signs of a lack of sensitivity or feeling, but is the source of a joyful realization of inner freedom and of one’s inner independence from people and events. Furthermore, it bestows two precious gifts: a clear recognition of reality and a capacity for action. By eliminating the glamour created by erroneous emotional reactions, the pure light of truth is opened up to illuminate the consciousness. Likewise, the energy of the will that presses one to action is prevented from being diverted or weakened by passing through the emotional levels, and thus the capacity is given free rein for constructive activity.
Thus, one has an excellent reason to train oneself in the technique of indifference and to make good use of it.
Technique for presence
In the first instruction of the fourth year it was stated that the recognition of the real, which is the main subject, requires that one breaks down both illusions and illusions. Up until now, the focus has mainly been on the illusion groups, because illusions are more widespread than illusions, which is because the emotional polarization of humanity is particularly prevalent, and that it is very difficult to break down illusions if one has not broken down the illusions to a certain extent.
The destruction of illusion is a very extensive subject, which cannot be described in detail in this instruction, but the technique of presence, which will be described here, is an effective method for freeing oneself from both illusion and glamor, since it is – as mentioned – the most direct method for perceiving reality (first instruction of the fourth year). It must also be remembered that illusion, which is a mental property, is completely different from glamor, which belongs to the emotional realm, but yet they are not completely separate in the living person, for they are closely related to each other, and there is a constant interaction between the mental realm and the emotional realm. When an illusion is created due to emotions, which often happens, it is itself a source of glamor. Likewise, glamor can pick up a nuance of the illusion and thereby distort the insight of thinking.
Immanence and transcendence
Understanding what “presence” is can be gained in several ways and to different extents and stages. Basically, it is an understanding of the universal life or reality that permeates both the external world and every human being. From a philosophical point of view, this permeation is called immanence or manifestation of reality, which is in its essence transcendent. From a religious point of view, it is referred to as the omnipresent God.
A key to reaching the first stage of this understanding is the scientific evidence that highlights the interdependence and interaction of all parts of the universe, showing that the universe is an organic unit or “whole.” Astronomers have discovered that there are countless galaxies in the universe, forming gigantic groups that rotate at incredibly high speeds. The fact that radiations coming with such immeasurable intensity from such distant sources reach the Earth gives a vivid, even dramatic, sense of this wholeness.
Intuition – an inner vision
But the totality of the visible universe is in reality only the outer manifestation or reflection of a unity that also exists in the inner space of the subjective worlds. The key to this is another faculty, namely intuition. Etymology says that intuition is a direct inner vision, “to see into,” a direct perception of reality. Intuition enables the intuitive person to see the “presence” of universal reality in all manifested forms and in all individual beings and entities. This ability to “see” is such a fantastic experience that – although it is indescribable – it has been described by some who have experienced it in a form that gives a vivid picture of the wonder they experienced.
One of the most breathtaking of such descriptions is found in the eleventh book of the Bhagavad Gita, where Krishna, the symbol and incarnation of the supreme soul, responds to Arjuna’s earnest prayer, revealing his divine appearance in countless forms to him.
“Then behold, Arjuna, hundreds and thousands of my manifold divine forms in different colors and shapes.”
(verse 5)
“See today here in my body the whole world with moving and immobile united…
(verse 7)
“Thus spoke Hari, the great Lord of Yoga, and showed Arjuna his highest divine form” …
(verse 9)
“If the brilliance of a thousand suns were to shine in the sky at once, it would equal the brilliance of this great one” …
(verse 12)
But the divine presence in the entire universe is only one aspect of the great Lord, who remains in time and space in His essential being, transcendent, free, and withdrawn in His own manifestation. Radhakrishnan attaches some illuminating commentary to the ninth book of the Bhagavad Gita:
“The Bhagavad Gita does not deny the world that exists through God and has God behind, above and before it. It exists through Him who would be what He is even without this world. Unlike God, this world has no specific existence in itself. It therefore has only a limited being and not a finite being. The teacher does not refer to pantheism, which claims that everything is God, but to panentheism, which claims that everything exists in God. The cosmic process is not merely a manifestation of the finite. No finite process will ever come to express the finite, because this world is a living manifestation of God.”
Bhagavad Gita, by Radhakrishnan. Allen and Unwin, London, 1970.
Perfection and Divine Consciousness
Aurobindo calls the synthesis of transcendent and immanent “the highest secret,” and he says it this way:
“The mystery of our being necessarily implies a similar higher mystery of the being of purushottama, rahasyan uttaman. It is not a special impersonality of the finite that is the highest secret. The highest secret is found in the miracle in which the highest person and the visible immeasurably great impersonality become one, i.e. an unchangeably transcendent soul in all creatures with a spirit that manifests itself here in the very establishment of the cosmos as an infinite and manifold personality. A personality that works everywhere with a soul and a spirit that we experience as a revelation of the eternal, the nearest and most fundamental and immeasurable being that accepts us and takes us to itself, not into an existence in an uneventful void, but quite positively, deeply and wonderfully into its all-encompassing spirit and in every way into its own and our conscious existence. This highest experience and this comprehensive way of looking at it opens up something fundamental, moving and infinite that has significance for our character and our knowledge, will, cordiality and worship. It is not only detailed knowledge that can help us – there are states and even infinite states where cordiality and aspiration are illuminated and uplifted by knowledge, by a more mystical clarity, and by a greater calm and passionate knowledge.
It is because of the constant and united proximity of our heart consciousness, brain consciousness and all-encompassing consciousness, satatam maccittah, that we will have the most comprehensive, the deepest and the most integrated experience of our oneness with eternity. The closest unity in all being, which is fundamentally individual in the divine passion even in the midst of that which is universal in character and even exists at the transcendent peak, is here imposed on the human soul as its way to reach the highest, and to arrive at possessing that perfection and divine consciousness which is by its nature called “spirit.”
Sri Aurobindo, Essays on the Gita.
Sri Aurobindo Library, New York, 1950, pp.490-1
Omnipresence
Although in the West “presence” has mostly been defined as a relationship and close unity of God and soul, there is no shortage of descriptions of “omnipresence” in a universal sense. Plotinus confirms:
“God is not external to anyone,
but is present in everyone,
although they are unaware of it.”
Sixth Ennead, IX, 7
In a collection of statements attributed to Jesus, one can see the following:
“Lift the stone and you will find me there,
split the tree and I am there.”
The most precise and at the same time the most comprehensive expression of the inner union of God and man is Paul’s statement:
“In him we live and breathe and have our being.”
Acts of the Apostles , 17:28
Stages of inner enlightenment
Evelyn Underhill has dealt with this subject at some length in a very clear and comprehensible manner in her classic book Mysticism (published by EP Dutton and Co). It contains a wealth of quotations from Christian mystics, some of whom are poets – including Dante. It is recommended that it be studied thoroughly, especially the chapters on “inner illumination of the soul” and “a unifying life”, where the author points out the subtle difference that exists in the different levels of realization of the “presence”. There are six stages or degrees in this realization:
- Inner enlightenment
- Contact
- Temporary fusion
- Merger
- Identification
- Uniting life
With certain limitations, these stages of the different positions of the star are shown in the diagram previously drawn in the third year’s third instruction (Roberto Assagioli: Psychology of the Will (Kentaur Forlag).
Here is illustrated the individual transpersonal or spiritual relation to the universal reality outside the “oval” symbolizing the individual man. In the first stage the star is placed almost entirely within the oval, showing the general aspect of consciousness. The second aspect shows the position where the man has equal knowledge of both the individual and the universal aspects. In the third stage, showing an expanded and universal level of experience called ecstasy, samadhi, etc., the realization of the universal aspect is most predominant. Clear descriptions of this state, as experienced by St. Teresa and others, are quoted by the author of Mysticism (pp. 238-254). These stages do not, of course, persist as static, for they can change very rapidly.
Namaskara
The realization of the “presence” is both an objective and an ultimate result of all functions within, and this is meditation in its deepest sense. This is especially true in the phases of receptive silence and contemplation. Revelation of the “presence” can also occur by heightening one’s perception of the beauty of nature, and by witnessing the processes that purposefully and with wondrous intelligence lie behind the creation, development and maintenance of all living forms. The presence within – the realization that man is a living soul (“Christ within you”) – is confirmed and kept alive in consciousness by the beautiful Indian greeting “namaskara” (“I salute the divinity within you”).
God’s will
The effects of a clear realization of God’s presence can vary greatly, depending on the degree of realization one has achieved, the state of each individual, and the cultural environment in which one is placed. On the mental plane they take the form of insight, revelation, meaning, and purpose, and on the emotional plane they take the form of an intense feeling of joy, wonder, gratitude, love, and devotion. On the more active plane they give the impulse to abandon the use of personal will and instead unite it with what one feels is God’s will and with what culminates in the words “Thy will be done.”
It has been described in the following wise words:
Finally, the disciple learns to know himself as the one who (when in incarnation) above all controls forces. He controls them from the high stage of the divine observer by achieving inner distance… if you could only understand the full meaning and stand clear as the one who observes and controls, then there would be no more wasted forces, no more mistaken moves, no more misinterpretations, no resorting to the sidelines of daily life, no distorted and prejudiced views of others, and above all no more misuse of forces.
All men live, walk, and express themselves in and through the same world, which is ever in motion and is affected by the inflowing and outflowing energies … there the disciple works. He becomes a conscious directing agent. On the physical plane he creates what he desires, and what he desires is to create a pattern and a form of the conditions as they have been sketched by the great divine architect on the drawing board of spiritual consciousness… Therefore he becomes ever more knowledgeable of the plan as it exists in the universal soul, and of the purpose which motivates the will of God.
Alice A. Bailey: Glamor, a World Problem, pp. 218-219
(Esoteric Center Publishing)
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