The Inner Life
THE HERALD OF THE NEW AGE | JUNE 1934
and your real life is hid with your Divine Self (Christos) in, or merged with, God; but now is it departed from you, ye soulless people.—Col. 3:3.)
Speaking Esoterically, every irrevocably materialistic person is a dead Man, a living automaton, in spite of his being endowed with great brain power. Listen to what Ariyasangha says, stating the same fact:
That which is neither Spirit nor matter, neither light nor darkness, but is verily the container and root of these, thou thou art. The Root projects at every dawn Its shadow on Itself; and that shadow thou callest light and life, O poor dead form. (This) Life-Light streameth downward through the stairway of the seven worlds, the stairs of which each step become denser and darker. It is this seven-times-seven scale of which thou art the faithful climber and mirror, O little man! Thou art this, but thou knowest it not.
This is the first lesson to learn. The second is to study well the principles of both the Cosmos and our selves, dividing the group into the permanent and the impermanent, the higher and immortal and the lower and mortal; for only thus can we master and guide, first the lower cosmic and personal, then the higher Cosmic and Impersonal.
*The essence of the Divine Self is “pure flame,” an entity to which nothing can be added and from which nothing can be taken; it cannot therefore be diminished, even by countless numbers of lower minds detached from it during incarnations like flames from a flame. This is an answer to an objection by an Esotericist who asked where was that inexhaustible essence of one and the same Individuality which was called upon to furnish the human intellects for all the new personalities in which it incarnated.
†The brain, or thinking machinery, is not only in the head, but as a physiologist who is not quite a materialist will tell you, in every organ in man; the heart, liver, lungs, etc., down to every nerve and muscle, having so to speak its own distinct brain or thinking apparatus. As our brain has nothing to do with the guidance of the collective and individual work of every organ in us, what is it that guides each so unerringly in its incessant functioning; that makes them struggle too with disease, throw it off and act each of them, even to the smallest, not in a clock-work manner, as alleged by some materialists (for at the slightest disturbance or breakage a clock stops), but as an entity endowed with instinct and intelligence? To say it is Nature is to say nothing, if it is not the enunciation of a fallacy; for Nature is after all is but a name for these very functions, the sum of the qualities
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