"Light in the Head"

A Compilation by Zach Rymill

(RI 175)  Just as the individual has to pass through the stage wherein all "colour" goes out of life as he emerges out of [Page 174] the glamour which conditions the astral plane, so groups in preparation for initiation must go through the same devastating process.  Glamour disappears, and for the first time the group (as is the case with the individual) walks in the light.  As the group thus walks, unitedly its units learn a lesson (one clearly enunciated by modern science) that light and substance are synonymous terms; the true nature of substance as a field and medium of activity becomes clear to the initiate-members of the group.  To this H.P.B. referred when he said that the true occultist works entirely in the field of forces and energies.

The next lesson which the group unitedly apprehends is the significance of the words that "darkness is pure spirit."  This recognition, realisation, apprehensive, comprehensive (call it what you will) is so overwhelming and all-embracing that distinctions and differences disappear.  The disciple realises that they are only the result of the activity of substance in its form-making capacity and are consequently illusion and non-existent, from the angle of the spirit at rest in its own centre.  The only realisation left is that of pure Being Itself.

This realisation necessarily comes to the disciple through the means of graded revelation and in balanced sequence; each contact with the Initiator leads the initiate closer to the centre of pure darkness—a darkness which is the very antithesis of darkness as the non-initiate and the unenlightened understand.  It is a centre or point of such intense brilliance that everything fades out and at the place of tension, and at that darkest point, let the group see a point of clear cold fire.

(WM 183)  When a Master seeks to find those fitted to be instructed and taught by Him, He looks for three things first of all.  Unless these are present, no amount of devotion or aspiration, and no purity of life and mode of living suffices.  It is essential that all aspirants should grasp these three factors and so save themselves much distress of mind and wasted motion.

1. The Master looks for the light in the head.

2. He investigates the karma of the aspirant.

3. He notes his service in the world.

Unless there is indication that the man is what is termed esoterically "a lighted lamp" it is useless for the Master to waste His time.  The light in the head, when present, is indicative of:

(WM 594) It is indeed true that at the right moment the Master will appear, but the right moment is contingent upon certain self-induced conditions.  When the process of purification has become a life-long habit, when the aspirant can at will concentrate his consciousness in the head, when the light in the head shines forth and the centres are active, then the Master will take the man in hand.  In the meantime he may have a vision of the Master, or he may see a thought-form of the Master, and may get much real good and inspiration from contact with the reflected reality, but it is not the Master and does not indicate the stage of accepted discipleship.  Through the medium of the light of the soul, the soul can be known.  Therefore seek the light of your own soul, and know that soul as your director.  When soul contact is established, your own soul will, if I may so express it, introduce you to your Master.  With all due reverence again may I add, that the Master waits not with eagerness to make your acquaintance….

(WM 596)  The quality and the brilliance of the light in the head has to be studied, for it indicates the measure of soul control and the relative purity of the vehicles, and the various etheric "webs" have to be carefully dealt with, and also the rate of vibration of the web and the centre.  A synchronisation has to be set up and this is most difficult to bring about.  These are only a few of the points that the teacher has to note, and it is apparent therefore that only a teacher who has achieved synthetic vision and can see a man "whole," or as he really is, can give those instructions which will reverse the ancient rhythm of the centres, destroy without pain and danger the protective sheaths, and raise the kundalini fire from the base of the spine to the exit in the head.

(WM 107) In this stage, the soul light penetrates into the region of the pineal gland; there it produces an irradiation of the ethers of the head, of the vital airs; this produces a stimulation of the atoms of the brain so that their light [Page 107] is fused and blended with the other two, the etheric light and the soul light, and there is then produced that inner radiant sun of which the aspirant becomes conscious in his physical brain experience.  Frequently students speak of a diffused light or glow, this is the light of the physical plane atoms of which the brain is composed; later they may speak of seeing what appears to be like a sun in the head.  This is the contacting of the etheric light, plus the physical atomic light.  Later they become aware of an intensely bright electric light; this is the soul light, plus the etheric and the atomic.  When that is seen, they frequently become aware of a dark centre within the radiant sun.  This is the entrance to the Path disclosed by the "shining of the light upon the door."

(LOS 333)  This will work out literally and not simply metaphorically, for when the life currents are directed by the soul upon the throne, through the nerves and the blood channels, then only the purest atoms will be built into the body and the result will be a shining forth of light through the entire man.  Not only will the head be radiating light so that the clairvoyant will see a halo or circle of brilliant colors, but all the body will be irradiated by the vibrant centres of electrical force distributed throughout the body.

(LOS 296)  4. Through perfectly concentrated meditation in the head.  This carries on automatically the increased stimulation and awakening of the centres up the spine, five in number, arouses the sixth centre, the one between the eyebrows, and in time reveals to the aspirant, the exit at the top of the head, which can be seen as a radiant circle of pure white light.  This begins as a mere pin point and passes through various stages of increasing glory and radiant light until the Portal itself stands revealed.  More along this line is not permissible.

(LOS 315)   2. Those who have attained self-mastery can be seen and contacted through focussing the light in the head.  This power is developed in one-pointed meditation.

This is a paraphrase of a very general nature, but gives the exact sense of the terms employed.  In the twenty-fifth sutra we considered the nature of the light in the head.  Here it might briefly be stated that when the aspirant is aware of the light in the head, and can utilize it at will, turning its radiance upon all that he seeks to know, the time comes when he can not only turn it outward on to the field of knowledge wherein he functions in the three worlds, but can turn it inward and direct it upward into those realms wherein the saints of God, the great "Cloud of Witnesses" walk.  He can, therefore, through its medium, become aware of the world of the Masters, Adepts and Initiates and thus contact them in full waking consciousness, registering those contacts with his physical brain apparatus.

This light in the head is the great revealer, the great purifier, and the medium whereby the disciple fulfills the command of the Christ, "Let your light shine."  It is the "path of the just which shineth ever more and more until the perfect day."  It is that which produces the halo or circle of light seen around the heads of all the sons of God who have come or are coming into their heritage.

(DINA1 15)  4. Any phenomena of a mystical and spiritual kind should also be noted. The seeing of the light in the head comes under this category. Its brilliance should be noted, its growth and dimming; the hearing of the Voice of the Silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world Servers; expansions of consciousness which initiate you into the conscious life of [Page 15] God, as it manifests through any forms and the hearing of the note of all beings. A close study of the third part of The Light of the Soul (the Yoga Sutras of Patanjali) will indicate the type of phenomena which should find its place in this diary.

(DINA1 714)  Stage I. Little Chelaship.

This stage is so definitely exoteric that many people have left it far behind. The first indication that a man has reached that stage (from the angle of the Master) comes when the "light flashes out" in some one life; thereby the attention of the Master is attracted to the person. It might be said that the preface to the Master's interest falls into four parts and it is only when all four are found present together and simultaneously that this happens:

1.The aspirational intent of the man upon the physical plane suddenly succeeds in enabling him to make a soul [page 714] contact. The moment that that takes place the light in the head is momentarily intensified.

(OM 320)  4. He must be seen clairvoyantly to have a certain amount of co-ordination and alignment and the causal body must be of a certain grade or quality before he is admitted.  Teachers of occultism waste not time on those not ready.  Only when the inner light shines forth, only when the causal body is of a certain capacity can the pupil profit by the curriculum.  Therefore, with the Head of the school will the final verdict lie as to whether a pupil may enter or not.  That word will be final, and will be passed after due inspection of the pupil by the Head of the school through clairvoyant and causal vision, and after reference to the man's own Master.

(GAWP 208) It is during this stage that meditation is instituted so that the man becomes aware of soul light as it blends with the inherent light of the mental body, and this blended light steadily intensifies as he persists in the meditation work. A point then comes where the aspirant discovers that this inner light can be used, and he begins tentatively and with uneven success to turn that light upon the problems of his particular glamour. It is also at this point that we now carry forward the Technique of Light, employing it so that the vague unscientific technique of the past comes to an end. The indicated technique is of use only to the man who knows something of the light of the mind, of the light in the head, and of the light of the soul. The light in the head is produced by the definitely planned bringing together of soul light and personality light, focussed in the mental body and producing an effect in the brain. This focussing process falls into three stages:

1. The attempt to focus the light of the mind and of matter in the mental vehicle.

This signifies a bringing together of the light of matter and substance (dense material and etheric light) and the light of the mind itself. There is no peculiar or specific light in or of the astral body itself, for it is only an aggregate of forms, created by individual man, by nations and by races, and these in their entirety constitute the astral plane and possess no inherent light as do other forms. They are not created as a form of expression for some dynamic life by the planetary Logos, and

this is the real meaning of what I have earlier told you that the astral plane in reality does not exist. It is the phantasmoric creation of human desire down the [Page 209] ages and its false light is a reflection of either the light of matter or of the mind. This process of focussing is undertaken through alignment and by the effort to bring to a point of illumination the positive light of the mind and the negative light of the brain and is carried forward through mental control, developed in meditation. When these two opposite poles are in relation then (by an act of the personality will) these two aspects of the lesser light can form a pin point of light—like a small torch light—revealing some phase of the glamour to which the aspirant most easily responds. This first focussed light is not of such a nature that it can do more than reveal. It has no dissipating power, nor can it render existing glamour ineffective. It can only make a man aware in his waking or brain consciousness that glamour holds him. This is related to the stage of concentration in the meditation process.

2. The second stage of the focussing process is produced through the effort to meditate. In the previous stage, the blending of the two material lights was entirely a form process and the aspirant is actuated entirely by his personality forces and expediency. An illustration of this and of its effectiveness can be seen in the man who, from purely selfish motives and through an intense concentration, focusses his mind and brings about the gratification of his desires and the achievement of his goals. He kills out all emotional reactions and goes a long way towards dissipating glamour. He  develops the ability to draw on the light of matter itself (physical matter and mental substance) and thus he generates a false light from which soul light is rigorously excluded. It is this power which eventually produces a black magician. He has developed the capacity to draw [Page 210] upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. It is this which has given Hitler and the six evil men associated with him their power to destroy upon the material plane. But, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the soul offsets the dangers inherent in focussing on and using solely the light of matter; to the lesser light of matter is added the light of the soul and then these two blended lights, or aspects of the One Light, are focussed upon the mental plane through the power of the creative imagination. This enables man eventually to dissipate glamour and liberates him from the astral plane.

3. The third stage is that in which the light of matter, the light of the mind and the light of the soul (as a channel for the intuition) are consciously blended, fused and focussed. The man then turns this blended light, under soul direction, upon the world of glamour and upon the particular glamour with which he is at any one time pre-occupied. The false light of the astral plane disappears in this triple blended light just like a fire can be nearly put out if subjected to the full rays of the sun; or a burning glass, focussing the rays of the sun, can start a destructive blaze. It is the use of a powerful light which can obliterate a lesser light and dissipate a fog.

(DINA2 52)  3. This leads to a Technique of Approach, based upon the realisation of the above objectives, to an effort to see me (as I symbolise for you the spiritual vision), and to the establishing of a pathway of Approach, symbolised in the ritual I gave you as a golden band of light. This you were to visualise as extending between yourselves, as a group, to your Tibetan brother. This pathway of Approach is the Path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race.

4. This pathway of light leads to the heart of a dark blue disk at the very centre of which you were told I could be contacted. Those of you who are in any way adept at meditation work know well that the light in the head—when seen and [Page 52] recognised—passes usually through three stages of intensification:

a. It is, first of all, a diffused light, surrounding the head, discovered later within the head and producing an inner radiance, which is the rudimentary halo.

b. This diffused light then consolidates and becomes an inner radiant sun.

c. Finally, at the centre of that sun, a point of dark blue, or a small indigo disk, appears. This is, in reality, the exit in the head through which the soul passes out of the world of phenomenal existence, and it is the symbol of the path or the door into the kingdom of God. This is the symbolical interpretation of the phenomena.

As the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, the disk of blue and become aware of the higher consciousness, or divinity.

5. Three things are, at this stage, essential to success:

a. The mind must be "held steady in the light," and for this receptive experience all the previous work in meditation has been essential. Its positive, attentive activity has been an essential factor in producing the desired mind control.

b. The creative imagination, involving as it does the power to visualise, has also to be developed and consciously used in obedience to instruction in the early stages. This obedience has to be rendered voluntarily, even though blindly, before the true objectives can be grasped.

In the second stage of the work outlined by me when you had worked for a year at this full moon activity, I began to widen the teaching and I added to the earlier technique. In the religion of the future, three years will always be given to training the youth of the period (from the ages of fifteen to eighteen) in a preparatory technique of Approach.

(RI 73)  2. Let the cry of invocation issue forth from the deep centre of the group's clear cold light.

We are not here dealing with the light in the head or with soul light as it is perceived by the attuned and aligned personality.  That too is left behind, and the initiate is aware of the light of the Ashram and the all-including light of the Hierarchy.  These are two aspects of soul light which the individual light in the head has revealed.  That soul light which the initiate has been aware of from the first moment of soul contact, and at rapidly decreasing intervals, is created by the fusion of the light of the soul with the light of substance itself, and is the inevitable and automatic consequence of the purification of the three vehicles and of creative meditation.  We are told in the world Scriptures that "in that light shall we see Light"; and it is to this other Light that I now refer—a light which is only to be perceived when the door is shut behind the initiate.  That light is itself composed of the light of buddhi and the light of atma, and these are (to interpret these Sanskrit terms esoterically) the light of the pure reason, which is the sublimation of the intellect, and the light of the spiritual will, which is the revelation of the enfolding purpose.  The first [Page 74] is focussed in the Ashram, and the second in the Hierarchy as a whole, and both of them are the expression of the activity of the Spiritual Triad.

Let me make myself clearly understood, if possible.  You have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the Monad and its expression, the Spiritual Triad, are concerned.  All the lights are finally focussed upon the mental plane:

1. The blended light of soul and personality.

2. The light of the egoic group which, when forming a recognised group in the consciousness of the illumined initiate, is called an Ashram, embodying the light of buddhi or pure reason.

3. The light of the Hierarchy as a centre of radiance in the planetary body and embodying the light which understanding of the plan and cooperation with that plan produce, and which comes from identification—upon mental levels—with the spiritual will.

All these three aspects of light can be described as:

1. The light which is thrown upward.  This is the lesser light, from the angle of the Monad.

2. The light which the Spiritual Triad reflects upon the mental plane.

3. The focussed light which is produced by the meeting of the two lights, the higher and the lower.

These are the higher correspondence of the blazing forth of the light in the head, when the light of the personality and the light of the soul make contact.

(DINAII 400)  The location of this particular point of revelation is on the mental plane; through the alignment of the concrete, lower mind, the Son of Mind and the abstract mind, a direct channel for vision is created. The medium of revelation at this initiation is the antahkarana, which is rapidly being constructed and can thus prove the connecting link and the esoteric mode of vision. The instrument of reception is the third eye which—for a moment—is temporarily suspended from its task of directing energy upon the physical plane and then becomes a stationary, receptive organ, turned inward toward the higher light. The head centre is therefore involved, and a secondary alignment takes place between the ajna centre, the head centre and the soul body. All this takes place at a high point during the third initiation; for the first time in his personal history the initiate is completely [Page 400] aligned and can function straight through from the head centre to the highest point of the Spiritual Triad. You have, therefore, the reason for the sudden inflow of transfiguring glory.

(DINAII 166)  A new type of mystic is coming to be recognised…by his practical interest in current world affairs… is distinguished by his lack of interest in his own personal development, by his ability to see God immanent in all faiths… he is able clearly to indicate to others the techniques of the Path… The clear cold light of the Spiritual Triad now illumines the way of the modern mystic, and not simply the light of the soul, and this will be increasingly the case.

(RI 420)  I would like for a moment to refer here to the door symbology as the initiate begins to grasp the inner meaning of those simple words.  For long the teaching, given in the clear cold light, anent the door and the emphasis put upon the presentation of the door lying ahead of the aspirant has been made familiar, but that has been working with the lower aspects of the symbolism, even if aspirants did not realise it; they have been taught the fact of the light in the head, which is the personality correspondence to the clear cold light to which I refer.  At the very centre of that light, as many aspirants know theoretically or factually by inconstant experience, is a centre or point of dark indigo blue—midnight blue.  Note the significance of this in view of what I have been saying anent the "dark night," the midnight hour, the zero hour in the life of the soul.  That centre is in reality an opening, a door leading somewhere, a way of escape, a place through which the soul imprisoned in the body can emerge and pass into higher states of consciousness, untrammelled by form limitations; it has also been called "the funnel or the channel for the sound"; it has been named the "trumpet through which the escaping A.U.M. can pass."  The ability to use this door or channel is brought about by the practice of alignment; hence the emphasis laid upon this exercise in the attempt to train aspirants and disciples.

Once alignment has been achieved, it will be realised [Page 43] (remembering the symbolism of the head, the light and the central opening) that many occasions arise in meditation when "behind the group there stands the door; before them opens out the Way."  This is the lower correspondence of the higher initiate-experience with which our rule is dealing.

(EPII 610)  Students should make no effort to see the light in the head, but when it is sensed and seen—then there should be a careful regulation and registration of it.  Second ray types will respond to this phenomenon more easily and more frequently than first or third ray types.  First ray people will register the inflow of force and power with facility and will discover that their problem lies in the control and the right direction of such energies.

(EPII 608)  One can also divide the problem of light into two groups of difficulties if one so desires—one related to the physical registering of the light in the head and the other to the acquiring of knowledge.

This registering of light within the periphery of the skull is connected with the relation to be found between the head [Page 608] centre and the centre between the eyebrows; that is, between the area (localised around the pituitary body) and that localised around the pineal gland.  The vibratory effect, you know, of those two centres can become so strong that the two vibrations or their "pulsating rhythmic activity" can swing into each other's field of action and a unified magnetic field can be set up which can become so powerful, so brilliant and so pronounced that the disciple—when closing his eyes—can see it plainly.  It can be visually sensed and known.  Eventually, and in some cases, it can definitely affect the optic nerve, not to its detriment but to the extent of evoking the subtler side of the sense of sight.  A man can then see etherically and can see the etheric counterpart of all tangible forms.  This is physiological and not a psychic power and is quite different to clairvoyance.  There can be no etheric vision apart from the usual organ of vision, the eye.  The sensing and the registering of this light in the head can lead to its own peculiar problems when the process is not correctly understood or controlled, just as the registering of the energy of power (coming from the mind in its will aspect or from the soul through the will petals) can prove definitely detrimental to the personality, when not consecrated or refined.

Again, this registering of the light falls into certain definite stages and takes place at certain definite points in the unfoldment of the human being, but is more likely to occur in the earlier stages than the later.  These are:—

1. The sensing of a diffused light outside the head, either before the eyes or over the right shoulder.

2. The sensing of this diffused misty light within the head, permeating, apparently, the entire head.

3. The concentrating of this diffused light until it has the appearance of a radiant sun.

[Page 609]

4. The intensifying of the light of this inner sun.  This is in reality the recognition of the radiance of the magnetic field, established between the pituitary body and the pineal gland (as expressions of the head and the ajna centres).  This radiance can at times seem almost too bright to be borne. 5. The extension of the rays of this inner sun first to the eyes, and then finally beyond the radius of the head so that (to the vision of the clairvoyant seer) the halo makes its appearance around the head of the disciple or aspirant.

6. The discovery that there is, at the very heart of this, a point of dark blue electric light, which gradually grows into a circle of some size.  This occurs when the light in the head irradiates the central opening at the top of the head.  Through this opening the various energies of the soul and the forces of the personality can be synthesised and thus flow into the physical body, via the major centres.  It is also the esoteric "door of departure" through which the soul withdraws the consciousness aspect in the hours of sleep and the consciousness aspect plus the life thread at the moment of death.

(DINA1 193)  Therefore, attempt the following breathing exercise, paying particular attention to the interlude, and to the line of thought which you carry forward during these interludes. This is, for you, a somewhat difficult task, yet the interlude should be the easiest and most effective part of the meditation work. An interlude, properly held and utilised, is one of the preparatory steps towards that occult phenomenon, called by the oriental teachers, samadhi....

Then meditate deeply during the next six months on the following six phrases, holding the consciousness as high in the head as possible, and attempting to hold the mind steady in the light and aligned with the brain.

(DINA1 666)  1. Continue with the simple breathing exercise you are now doing. It is of value to you in producing inner alignment and the harmonising of your bodies.

2. Then, by an act of the will, withdraw the consciousness into the head and there visualise the inner radiant sun, formed by the merging of the lesser life of the personality with the radiant light in your soul. At the very centre of this life see the Self, the inner Christ or Buddha. Then focus your thought, without effort or strength, in this centre.

(DINA1 714)  Stage I. Little Chelaship.

This stage is so definitely exoteric that many people have left it far behind. The first indication that a man has reached that stage (from the angle of the Master) comes when the "light flashes out" in some one life; thereby the attention of the Master is attracted to the person. It might be said that the preface to the Master's interest falls into four parts and it is only when all four are found present together and simultaneously that this happens:

1.The aspirational intent of the man upon the physical plane suddenly succeeds in enabling him to make a soul [page 714] contact. The moment that that takes place the light in the head is momentarily intensified.

(DINA1 676)  Stage IV. Chela on the Thread

Into the dark the life proceeds. A different voice seems to sound forth. "Enter the cave and find your own; walk in the dark and on your head carry a lighted lamp." The cave is dark and lonely; cold is it and a place of many sounds and voices. The voices of the many sons of God, left playing on the playground of the Lord, make their appeal for light. The cave is long and narrow. The air is full of fog. The sound of running water meets the rushing sound of wind, and frequent roll of thunder.

Far off, dim and most vaguely seen, appears an oval opening, its colour blue. Stretched athwart this space of blue, a rosy cross is seen, and at the centre of the cross, where four [page 676] arms meet, a rose. Upon the upper limb, a vibrant diamond shines, within a star five-pointed.

The living soul drives forward towards the cross which bars his way to life, revealed and known.

Not yet the cross is mounted and, therefore, left behind. But onward goes the living soul, eyes fixed upon the cross, ears open to the wailing cries of all his brother souls.

Stage V. One within the aura

Out into radiant life and light! The cave is left behind; the cross is overturned; the way stands clear. The word sounds clear within the head and not within the heart. "Enter again the playground of the Lord and this time lead the games." The way upon the second tier of stairs stands barred, this by the soul's own act. No longer red desire governs all the life, but now the clear blue flame burns strong. Upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. Upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger.

Not yet the utter glory of the radiant life! Not yet the entering into everlasting peace! But still the work, and still the lifting of the little ones.

 (EOH 48)  1. The seed of mind was implanted in some of the aspiring animal-men by the Hierarchy, and these animal men became human beings, of a very low order to be sure, but still men. They were "sparked," if I might so express it, and a point of light appeared where before there was none. Before there was only a diffused atomic light but no central point of light within the head, and no indication of the higher centres. These individuals, along with the more advanced humanity which came to the planet in Atlantean times (having individualised elsewhere), constitute the most advanced humanity of our present period. They represent culture and understanding, no matter where it is found, or in what class or race.

(EOH 170)  The Hierarchy and humanity are at last en rapport. This is the higher reflection or correspondence to what goes on within the consciousness of a human being who—having reached the stage of discipleship—is at the point of blending the light of the personality (as it is expressed through the ajna centre and its externalisation, the pituitary body) and the light of the soul (as it is, in its turn, expressed [Page 170] by the light in the head, or by the head centre and its externalisation, the pineal gland).

(EOH 273)  We come now to the second stanza, with its direct references to human attitudes and recognitions. For decades, I, as one of the spiritual teachers, along with many others, have sought to awaken all to the fact of Light—light in the world, light coming from the plane of desire (called the astral plane quite often), light illumining science and human knowledge, the light of the soul, producing in due time the light in the head. You have been carefully taught that the right use of the mind in meditation and reflection will lead to the correct relation of soul and personality, and that when this has taken place, the light of the soul. The reference in this second stanza ignites or fosters the light in the head and the man reaches the stage of illumination is to the more extended idea of the relation of humanity (the kingdom of men) to the spiritual Hierarchy (the kingdom of God). When these two are more closely aligned and related, light will break out among the sons of men as a whole, just as light breaks out in the individual aspirant.

(ITI 160)  In the physical body there are certain most interesting reactions.  These fall into two main groups:  First, a stimulation to an intense activity, which has a definite effect upon the nervous system, and secondly, there is frequently the appearance of a light within the head, which can be seen even when the eyes are closed, or in the dark.

(ITI 169)   When we arrive at the physical level of consciousness and of the reaction to the illumination which is streaming down into the brain, we have two predominant effects, usually.  There is a sense or an awareness of a light in the head, and frequently also a stimulation to an activity which is abnormal…

A second effect, as we have seen, is the recognition [Page 170] of the light in the head.  This fact is so well substantiated that it needs little reinforcing.  Dr. Jung refers to it in the following manner:

"...the light-vision, is an experience common to many mystics, and one that is undoubtedly of the greatest significance, because in all times and places it appears as the unconditional thing, which unites in itself the greatest power and the profoundest meaning.  Hildegarde von Bingen, a significant personality quite apart from her mysticism, expresses herself about her central vision in a quite similar way. 'Since my childhood,' she says, 'I always see a light in my soul, but not with the outer eyes, nor through the thoughts of my heart; neither do the five outer senses take part in this vision....The light I perceive is not of a local kind, but is much brighter than the cloud which bears the sun.  I cannot distinguish in it height, breadth, or length....What I see or learn in such a vision stays long in my memory.  I see, hear, and know at the same time, and learn what I know in the same moment....I cannot recognize any sort of form in this light, although I sometimes see in it another light that is known to me as the living light....While I am enjoying the spectacle of this light, all sadness and sorrow disappear from my memory....'

…This light in the head takes various forms, and is often sequential in its development.  A diffused light is first seen, sometimes outside the head and, later, within the brain, when in deep thought or meditation; then it becomes more focussed and looks, as some express it, like a radiant and very brilliant sun.  Later, at the centre of the radiance, a point of vivid electric blue appears (perhaps the "living light" referred to above) and from this a golden pathway of light leads out.  This has sometimes been called "the Path," and there is a possibility that the prophet was not speaking merely symbolically when he said that "the path of the just is as a shining light that shineth more and more until the day be with us."

In this light in the head, which seems a universal accompaniment of the illuminative state, we have [Page 172] probably also the origin of the halo depicted around the heads of the illuminati of the world.

Much investigation remains to be done along this line, and much reticence and prejudice has to be overcome.  But many are beginning to record their experiences and they are not the psychopathics of the race, but reputable and substantial workers in the varying fields of human endeavor.  The time may shortly be with us when the fact of illumination may be recognized as a natural process, and the light in the head be regarded as indicating a certain definite stage of co-ordination and of interplay between the soul, the spiritual man, and the man on the physical plane.  When this is the case, we shall have brought our human evolution to such a point that instinct, intellect and intuition can be used at will by the trained and fully educated man, and the "light of the soul" can be turned upon any problem.  Thus the omniscience of the soul will be manifested on earth.

(ITI 215)  Sixth:  The high grade intellectual personality, with its focus of attention in the region of the pituitary body, begins to vibrate in unison with the higher centre in the region of the pineal gland.  Then a magnetic field is set up between the positive soul aspect and the waiting personality which is rendered receptive by the process of focussed attention.  Then the light, we are told, breaks forth, and we have the illumined man, and the appearance of the phenomenal [Page 215] light in the head.  All this is the result of a disciplined life, and the focussing of the consciousness in the head.  This is, in its turn, brought about through the attempt to be concentrated in the daily life, and also through definite concentration exercises.  These are followed by the effort to meditate, and later — much later — the power to contemplate makes itself felt.

(ITI 251) The hands should be folded in the lap, and the feet crossed.  If the western scientist is right when he tells us that the human body is really an electric battery, then perhaps his Oriental brother is also right when he says that in meditation there is a bringing together of negative and positive energy, and that by this means we produce the light in the head.  Therefore, it is wise to close the circuit.

(ITI 255)  In mental types, or in the case of those who have already some facility in "centering the consciousness" in the head, it is the brain cells which become [Page 256] over-stimulated, leading to headaches, to sleeplessness, to a sense of fulness, or to a disturbing vibration between the eyes or at the very top of the head.  Sometimes there is a sense of blinding light, like a sudden flash of lightning or of electricity, registered when the eyes are closed, and in the dark equally as in the light.

When this is the case, the meditation period should be reduced from fifteen minutes to five, or meditation should be practiced on alternate days, until such time as the brain cells have adjusted themselves to the new rhythm and the increased stimulation.

(GAWP 3)  Intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. This brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background.

Intuition, therefore, brings with its appearance three qualities:

Illumination. By illumination I do not mean the light in the head. That is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. The light to which I refer is that which irradiates the Way. It is "the light of the intellect," which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light." This is the "Light of the World," a Reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. This is the "Light of the Ages," which shineth ever more until the Day be with us. The intuition is therefore the recognition in [Page 4] oneself, not theoretically but as a fact in one's experience, of one's complete identification with the Universal Mind, of one's constituting a part of the great World Life, and of one's participation in the eternal persisting Existence.

(LOS 180)  1. Enlightenment.  The light in the head, which is at first but a spark, is fanned to a flame which illumines all things and is fed constantly from above.  This is progressive (see previous sutra), and is dependent upon steadfast practise, meditation and earnest service.

(LOS 180)  Illumination  The gradually increasing downpour of fiery energy increases steadily the "light in the head," or the effulgence found in the brain in the neighborhood of the pineal gland.  This is to the little system of the threefold man in physical manifestation what the physical sun is to the solar system.  This light becomes eventually a blaze of glory and the man becomes a "son of light" or a "sun of righteousness."  Such were the Buddha, the Christ, and all the great Ones who have attained.

(LOS 210)  The secondary meaning has of course direct reference to the work of the kundalini or serpent fire at the base of the spine as it responds to the soul vibration (felt in the head, in the region of the pineal gland, and called "the light in the head").  Mounting upward, it burns out all obstructions in the spinal etheric channel and vitalizes or electrifies the five centres up the spine and the two in the head.  The vital airs within the ventricles of the head are also swept into activity and produce a cleansing, or rather eliminating effect therein. 

(LOS 228)  52. Through this, that which obscures the light is gradually removed.

The first result is the gradual wearing away, or attenuation of the material forms which hide [Page 228] the reality.  This does not mean the wasting away of the forms but the steady refining and transmutation of the matter with which they are constructed so that they become so purified and clarified that the "Light of God" which they have hitherto hidden, can shine forth in all its beauty in the three worlds.  This can be demonstrated as literally true upon the physical plane, for through the work of purification and the control of the life currents the light in the head becomes so apparent that it can be seen by those who have supernatural vision, as radiations extending all around the head, thus forming the halo so well known in pictures of the saints.  The halo is a fact in nature and not just a symbol.  It is the result of the work of Raja Yoga and is the physical demonstration of the life and light of the spiritual man.  Vivekananda says, speaking technically (and it is good for Western occult students to master the technique and terminology of this science of the soul which the East has held in trust for so long):

"The chitta has, by its own nature, all knowledge.  It is made of sattva particles, but is covered by rajas and tamas particles, and by pranayama this covering is removed."

(LOS 253) 5. As a result of sanyama comes the shining forth of the light.

There are several terms used here by various commentators and translators and it might be of interest to consider some of them, for in the various interpretations will come a full understanding of the Sanskrit terms.

Briefly, the idea involves the conception that the nature of the soul is light, and that light is the great revealer.  The yogi, through steady practise in meditation, has reached the point where he can at will, turn the light which radiates from his very being, in any direction, and can illumine any subject.  Nothing can therefore be hid from him and all knowledge is at his disposal.  This power is therefore described as:

[Page 253]

1. Illumination of perception.  The light of the soul pours forth and the man on the physical plane, in his brain consciousness, is thereby enabled to perceive that which before was dark and hidden from him.  The process may technically be described in the following concise terms:

a. Meditation,

b. Polarization in the soul or egoic consciousness,

c. Contemplation, or the turning of the soul-light upon that which is to be known or investigated,

d. The subsequent pouring down of the knowledge ascertained, in a "stream of illumination" into the brain, via the sutratma, the thread-soul, silver cord, or magnetic link.  This thread passes through the mind and illumines it.  The thoughts engendered in the automatic response of the chitta (or mind stuff) to the knowledge conveyed, are then impressed upon the brain and the man, in his physical consciousness, becomes cognizant of what the soul knows.  He becomes illumined.

As this process becomes more frequent and steady, a change takes place in the physical man.  He becomes more and more synchronized with the soul.  The time element in transmission recedes into the background and the illumination of the field of knowledge by the light of the soul and the illumining of the physical brain, becomes an instantaneous happening.

The light in the head increases in a corresponding degree and the third eye develops and functions.  On the astral and mental plane a corresponding [Page 254] "eye" develops, and thus the ego or soul can illumine all the three planes in the three worlds as well as the soul realm…

(LOS 291)  3. Awakening the light in the head so that the aspirant can become a radiant centre of light and illumine all problems, and through its light see light everywhere.

6. This effected, the fire at the base of the spine, dormant hitherto, will be aroused and can proceed upward with security, blending ultimately with the fire or light in the head, and so pass out, having "burned out all dross, and left all channels clear" for the use of the ego.

(LOS 292)  This light is in the nature of an internal radiance, its position is in the head, in the neighborhood of the pineal gland, and it is produced by the activity of the soul.

A good deal of discussion has been aroused, by the term "central organ" associated with this light.  Some commentators refer this to the heart, others to the head.  Technically neither of them are entirely right, for to the trained adept the "central organ" is the causal vehicle, the karana sarira, the body of the ego, the sheath of the soul.  This is the middle of the "three periodical vehicles" which the divine Son of God discovers and utilizes in the course of his long pilgrimage.

(LOS 293)  In the science of yoga, which has to be wrought out and mastered in the physical body the term "central organ" is applied to the head or the heart, and the distinction is one of time primarily.  The heart in the earlier stages of unfoldment upon the Path is the central organ; later it is the organ in the head where the true light has its abiding place.

(LOS 305) With these five, the aspirant is primarily concerned.  The centre called the spleen was dominant [Page 305] in Lemurian days but is now relegated to the domain of the fully functioning and therefore automatic centres, and has sunk below the threshold of consciousness.  The centre between the eyebrows is the one through which the light in the head is cast upon things "subtle, obscure, hidden or remote" and is a result of the unfolding of the head and heart.

(LOS 315)   2. Those who have attained self-mastery can be seen and contacted through focussing the light in the head.  This power is developed in one-pointed meditation.

This is a paraphrase of a very general nature, but gives the exact sense of the terms employed.  In the twenty-fifth sutra we considered the nature of the light in the head.  Here it might briefly be stated that when the aspirant is aware of the light in the head, and can utilize it at will, turning its radiance upon all that he seeks to know, the time comes when he can not only turn it outward on to the field of knowledge wherein he functions in the three worlds, but can turn it inward and direct it upward into those realms wherein the saints of God, the great "Cloud of Witnesses" walk.  He can, therefore, through its medium, become aware of the world of the Masters, Adepts and Initiates and thus contact them in full waking consciousness, registering those contacts with his physical brain apparatus.

Hence the necessity of becoming aware of one's own light, of trimming one's lamp and of using the light that is in one, to the full.  By use and care, the power of the spiritual light grows and waxes and develops a dual function….

here are two inferences here which have nothing to correspond to them in modern thought.  One is, that there is a light in the head; and the other, that there are divine beings who may be seen by those who thus concentrate upon the 'light in the head.'  It is held that a certain nerve, or psychic current, called Brahmarandhra-nadi, passes out through the brain near the top of the head.  In this there collects more of the luminous principle in nature than elsewhere in the body and it is called jyotis—the light in the head.  And, as every result is to be brought about by the use of appropriate means, the seeing of divine beings can be accomplished by concentration upon that part of the body more nearly connected with them.  This point—the end of Brahmarandhra-nadi—is [Page 315] also the place where the connection is made between man and the solar forces." 

It is this light which causes the "face to shine" and is responsible for the halo depicted around the head of all saints and Masters and which is seen by those with clairvoyant vision around the head of all advanced aspirants and disciples.

Dvivedi also gives the same teaching in the following words:

"The light in the head is explained to be that collective flow of the light of sattva which is seen at the Brahmarandhra which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata.  Just as  the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head.  This light is very familiar to all acquainted even slightly with Yoga practices and is seen even by concentration on the space between the eyebrows.  By Samyama (meditation) on this light the class of beings called siddhas—popularly known in theosophic circles as Mahatmas or high adepts—able to walk through space unseen, are immediately brought to view, notwithstanding obstacles of space and time."

33. All things can be known in the vivid light of the intuition.

There are three aspects of knowledge associated with the light in the head.

First, there is that knowledge which the ordinary [Page 316] man can possess, which perhaps is best expressed in the word theoretical.  It makes a man aware of certain hypotheses, possibilities and explanations.  It gives to him an understanding of ways, means and methods, and enables him to take the first step towards correct ascertainment and achievement.  This is true of that knowledge which Patanjali deals with.  By acting upon this knowledge and by conforming to the requirements of the intended investigation or development, the aspirant becomes aware of the light in the head.

Secondly, discriminative knowledge is the next type utilized by the aspirant.  The light having been contacted, is used, and the result is that the pairs of opposites become apparent, duality is known, and the question of choice comes in.  The light of God is cast upon either side of the razor edged path the aspirant is endeavouring to tread, and at first this "noble middle" path is not so apparent as that which lies on either side.  By the addition of dispassion or non-attachment to discriminative knowledge, hindrances are worn away, the veil which hides the light becomes increasingly thin until eventually the third or highest light is touched.

Thirdly, the "light of the intuition" is one of the terms which can be applied to this type of illuminative knowledge.  It results from the treading of the path and the overcoming of the pairs of opposites, and is the forerunner of complete illumination and the full light of day.  Ganganatha Jha in his brief commentary touches on all these three.  He says:

"Intelligence is the emancipator—the forerunner of discriminative knowledge, as the dawn is of sunrise.  On the production of intuitional insight, the yogi comes to know everything."

….Through concentration, therefore, on the light in the head, knowledge of the spiritual worlds and of those pure spirits who work and walk in them is achieved, for Atma or spirit shines there.  Similarly through concentrated meditation upon the heart, knowledge of the second aspect, of the conscious intelligent principle which makes a man a son of God, is gained.

(SAIM 143)  Another effect claimed for this relationship between the two head centres and their corresponding glands is that the interplay between the two produces the shining forth of a light. There is much corroborative evidence in this connection in the Scriptures of the world, including Christ's injunction to His followers to "let their light shine." There is cumulative evidence also in the lives of [Page 143] the mystics, who again and again in their writings bear testimony to a light that has been seen. I sent out a letter to a group of students (who have been studying meditation for several years) asking if they were aware of any phenomena of interest as the result of their work. The letter was not sent to neurotics and visionary types, but to men and women of good standing in the business, artistic and literary fields, and with accomplishment to their credit. Seventy-five per cent testified to seeing a light in the head. Were they hallucinated? Were they the victims of their imaginations? What was it they saw? and constantly see?

An interesting field for investigation lies here also, and the results may have a basis in the fact, now recognised by science, that light is matter, and matter is light. When the soul is functioning and the man has achieved conscious union with that soul, he may then, through the extra stimulation involved, become aware of the light of the etheric body at its main point of junction with the physical body at the most important centre in the body, the head centre. Professor Bazzoni says:

"We have seen that all forms of matter on the earth are made up of 92 different kinds of atoms grouped into molecules which, taken together in countless millions, form all of the bodies which we see about us and indeed for that matter, our own bodies. Now, any one of these 92 kinds of atoms when stimulated in certain ways well known to science can be made to give off light—generally coloured light—and the nature of [Page 144] this light is peculiar and characteristic for each of the 92 atoms."

(EP1 131)   The achievement of full awareness is of course the goal of the evolutionary process.  Again symbolically speaking, the unevolved man emits or manifests no light.  The light in the head is invisible, though the clairvoyant investigators would see the dim glow of the light within the elements which constitute the body, and the light hidden in the atoms which constitute the form nature.

As evolution proceeds, these dim points of "dark light" intensify their glow; the light within the head flickers at intervals during the life of the average man, and becomes a shining light as he enters upon the path of discipleship.  When he becomes an initiate, the light of the atoms is so bright, and the light in the head so intense (with a paralleling stimulation of the centres of force in the body), that the light body appears.  Eventually this body of light becomes externalised and of greater prominence than the dense tangible physical body.  This is the body of light in which the true son of God consciously dwells.  After the third initiation, the dual light becomes accentuated and takes on a still greater brilliancy through the blending with it of the energy of spirit.  This is not really the admission or the re-combining of a third light, but the fanning of the light of matter and the light of the soul into a greater glory through the Breath of the spirit.  Something anent this light has been earlier indicated in A Treatise on Cosmic Fire. 

(EP1 231)  The mineral kingdom is governed astrologically by Taurus, and there is a symbolic relation between the "eye" in the head of the Bull, the third eye, the light in the head, and the diamond.  The consciousness of the Buddha has been called the "diamond-eye."

(EPII 594)  2. The rhythm of psychic life.  This is, in reality, the revelation of where the man stands in relation to consciousness and its contacts.  The adept, when seeking information upon this point, looks first of all at the solar plexus centre and then at the heart and head, for in these three centres and in their relative "light and radiant brightness", the whole story of the individual stands revealed.  [Page 594] The head centre, looked at for the average or below average man, is the centre between the eyebrows.  In the case of the aspirant, mystic and disciple, it is the highest head centre.

 (WM 433)    there are energies which emanate from...the Heart of the Sun; these sweep  through one or other of the planets in seven great streams...and produce the seven types of souls or rays.

(EPII 610) The registering of this inner light often causes serious concern and difficulty to the inexperienced person and the intensity of their concern and fear leads them to think so much of the problem that they become what we occultly call "obsessed with the light and so fail to see the Lord of Light and that which the Light reveals".  I would point out here that all aspirants and occult students do not see this light.  Seeing it is dependent upon several factors—temperament, the quality of the physical cells of the brain, the nature of the work which has been done or of the particular task, and the extent of the magnetic field.  There never need be any difficulty if the [Page 610] aspirant will use the light which is in him for the helping of his fellowmen.  It is the self-centred mystic who gets into difficulty, as does the occultist who uses the light which he discovers within himself for selfish purposes, and personal ends.

An incidental difficulty is sometimes found when the "doorway out into the other worlds" is discovered and becomes, not a door for rightful and proper use, but a way of escape from the difficulties of life and a short cut out of conscious physical experience.  The connection then between the mystic and his physical vehicle becomes less and less firmly established and the link gets looser and looser until the man spends most of his time out of his body in a condition of semi-trance or a deep sleep condition.

(EPII 610)  Students should make no effort to see the light in the head, but when it is sensed and seen—then there should be a careful regulation and registration of it.  Second ray types will respond to this phenomenon more easily and more frequently than first or third ray types.  First ray people will register the inflow of force and power with facility and will discover that their problem lies in the control and the right direction of such energies.

Much of the present impasse to be found in the personalities of the aspirants of the world is due to the fact that the light that is in them remains undirected and the power that is flowing through them remains unused or misapplied.  Much of the physical blindness and the poor sight to be found in the world today (unless the result of accident) is due to the presence of the light of the head—unrecognised and unused—and thus producing or exciting a definite effect upon the eyes and upon the optic nerve.  Technically speaking, the light of the soul—localised in the region of the pineal gland—works through and would be directed through the right eye which is (as you have been told) the organ of the buddhi, [Page 611] whilst the light of the personality—localised in the region of the pituitary body—functions through the left eye.  The time has not yet come when this statement means much except to very advanced students, but it should be on record for the future use of disciples and aspirants.

I would also like to point out that one of the difficulties today is that the light of the personality is more active within the head than is the light of the soul and that it has far more of the quality of burning than has soul light.  The effect of the soul light is stimulating and occultly cool.  It brings the brain cells into functioning activity, evoking response from cells at present quiescent and unawakened.  It is as these cells are brought into activity by the inflow of the light of the soul that genius appears, accompanied often by some lack of balance or control in certain directions.

 (RI 274)  The two types of triangles now being created by a mere handful of people are related to that basic triangle.  A third type of triangle will at some much later date be constructed but only when these two earlier types are well established in the consciousness of humanity.  Then the activity of all the three Buddhas will be involved and present, and a major planetary integration will take place.  This is symbolised in man when the three centres in the head (the ajna centre, the brahmarandra centre, and the alta major centre) are [Page 274] all functioning and unshakably related, thereby constituting a triangle of light within the head.

(RI 671) What is oft omitted from normal consideration is the fact that the increasing activity of these two "points of light within the head" is basically related to what is occurring in the sacral and throat centres, as the transmutative process proceeds and the energies of the sacral centre are gathered up into the throat centre—without, however, withdrawing all the energy from the lower centre; thus its normal activity is properly preserved.  The two centres in the head then become correspondingly active; the negative and the positive elements affect each other, and the light in the head shines forth; a line of light, permitting free interplay, is established between the ajna centre and the head centre, and therefore between the pituitary body and the pineal gland.  When this line of light is present and there is an unobstructed relation between the two centres and the two glands, then the first initiation becomes possible.  When this takes place, it must not be inferred that the task of transmutation going on between the lower and the higher centres and the relationship between the two head centres is fully and finally completed and established.  The line of light is still tenuous and unstable, but it is in existence.  It is the energy let loose at the first initiation and distributed into the sacral and the throat centres (via the slowly awakening head centre) which brings the transmutation process to a successful conclusion and stabilises the relationship within the head.  This process may take several lives of steadily intensifying effort on the part of the initiate-disciple.

…Just as the antahkarana has to be constructed and established as a bridge of light between the Spiritual Triad and the soul-infused personality, so a similar bridge or correspondence is established between the soul and the personality, and, in connection with the mechanism of the disciple, between the two head centres and the two glands within the head.

(WM 41)  The personality hides within itself, as a casket hides [Page 41] the jewel, that point of soul light which we call the light in the head.  This is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning.  Then the union with the soul is made and the soul functions through the lower personal nature.

(WM 96)  When, however, the sutratmic sushumna, the central nerve channel and its energy is employed, the soul, as a magnetic intelligent creator, transmits its energies.  The plans can then mature according to divine purpose and proceed with their building activities "in the light".  The point of egoic and lunar contact emits ever the point of light, as we have seen from our Rules for Magic, and that has its focus at the point in the sutratma which has its correspondence in the light in the head of the aspirant.

(WM 98)  The Solar Orb shines forth in radiant splendor.  The illuminated mind reflects the solar glory.  The lunar orb rises from the centre to the summit, and is transformed into a radiant sun of light.  When these three suns are one, Brahma breaks forth.  A lighted world is born.

This literally means that when the soul (symbolized as the Solar Orb) the mind, and the light in the head form one unit, the creative power of the solar Angel can express itself in the three worlds, and can construct a form through which its energy can actively express itself.  The lunar orb is a symbolic way of expressing the solar plexus which eventually must do two things:

1. Blend and fuse the energies of the lower two centres of force, and

2. Raise these fused energies and so, blending with the energies of the other and higher centres, reach the head.

(WM 98)  I would like also to point out the nature of the service humanity as a whole is rendering in the general plan of evolution.  The rule under our consideration applies not only to the individual man but to the predestined activity of the fourth Kingdom in Nature.  Through his meditation, discipline and service, man fans into radiant light, illuminating the three worlds, that point of light which flickered into being at the time of his individualization in past ages.  This finds its reflection in the light in the head.  Thus a rapport is set up, which permits not only of vibratory synchronization but of a radiation and display of magnetic force, permitting of its recognition in the three worlds of a man's immediate environment.

(WM 105)  Let us now consider the words at the end of the previous rule:  "The lower light is thrown upward and the greater light illuminates the three; the work of the four proceedeth."

What of this lower light?  The student should remember that for the present purposes he has three bodies of light to consider:

There is the radiant body of the soul itself, found on its own plane, and called, frequently, the Karana Sarira or the causal body.

There is the vital or etheric body, the vehicle of prana which is the body of golden light, or rather the flame coloured vehicle.

There is the body of "dark light", which is the occult way of referring to the hidden light of the physical body, and to the light latent in the atom itself.

These three types of energy are referred to in the Old Commentary under the following symbolic terms:

"When the radiant light of the Solar Angel is fused with the golden light of the cosmic intermediary, it awakens from darkness the rush light of anu, the speck."

The "cosmic intermediary" is the term given to the etheric body, which is part and parcel of the universal ether.  It is through the etheric body that all the energies flow, whether emanating from the soul, or from the sun, or from a planet.  Along those living lines of fiery essence pass all the contacts that do not emanate specifically from the tangible world.

The dark light of the tiny atoms of which the physical vehicle is constructed is responsive to the stimulation passing down from the soul into its vehicle, and, when the man is under control of the soul, there eventuates the shining forth of the light throughout the body.  This [Page 106] shows as the radiance emanating from the bodies of adepts and saints, giving the effect of bright and shining light.

When the radiant light of the soul is blended with the magnetic light of the vital body, it stimulates the atoms of the physical body to such an extent that each atom becomes in turn a tiny radiant centre.  This only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation.  When these four are in close cooperation the "floor of the triangle" as it is symbolically called, is prepared for the magical work.  In other words—these can be enumerated as follows:

a. The physical material form with its centre at the base of the spine.

b. The vital body working through the heart centre where the life principle has its seat.  The activities of the body which are due to this stimulation are carried through the circulation of the blood.

c. The emotional body, working through the solar plexus centre.

d. The head centre, the direct agent of the soul and its interpreter, the mind.  These four are in complete accord and alignment.

When this is the case, the work of initiation and its interludes of active discipleship become possible.  Before this time the work cannot proceed.  This is foreshadowed in the aspirant when there is enacted a symbolic happening in the light in the head which is the forerunner of the later stage of initiation.

In this stage, the soul light penetrates into the region of the pineal gland; there it produces an irradiation of the ethers of the head, of the vital airs; this produces a stimulation of the atoms of the brain so that their light [Page 107] is fused and blended with the other two, the etheric light and the soul light, and there is then produced that inner radiant sun of which the aspirant becomes conscious in his physical brain experience.  Frequently students speak of a diffused light or glow, this is the light of the physical plane atoms of which the brain is composed; later they may speak of seeing what appears to be like a sun in the head.  This is the contacting of the etheric light, plus the physical atomic light.  Later they become aware of an intensely bright electric light; this is the soul light, plus the etheric and the atomic.  When that is seen, they frequently become aware of a dark centre within the radiant sun.  This is the entrance to the Path disclosed by the "shining of the light upon the door."

Students must remember that it is possible to have reached a high stage of spiritual consciousness without seeing any of this brain radiance.  This is altogether in the nature of phenomena, and is largely determined by the calibre of the physical body, by past karma and achievement, and by the ability of the aspirant to bring down "power from on high", and to hold that energy steady in the brain centre whilst he himself in meditation is detached from the form aspect, and can look serenely at it.

When this has been accomplished (and it is not an objective to be worked for, but is simply an indication to be registered in the consciousness and then dismissed) the consequent stimulation produces a reaction of the physical body.  The magnetic power of the light in the head, and the radiant force of the soul produce stimulation.  The centres begin to vibrate, and their vibration awakens the atoms of the material body until eventually the powers of the vibrating etheric body have swung even the lowest centre into line with the highest.  Thus the fires of the body (the sum total of the energy of the atoms) are swept into increased activity until such time [Page 108] as there is a rising up the spine of that fiery energy.  This is brought about by the magnetic control of the soul, seated "on the throne between the eyebrows".

Here enters in the work of one of the means of yoga, abstraction or withdrawal.  Where the three lights are blended, where the centres are aroused and the atoms are also vibrating, it becomes possible for the man to centre all three in the head at will.  Then, by the act of the will and the knowledge of certain words of Power he can enter into samadhi and be withdrawn from his body, carrying the light with him.  In this way the greater light (the three fused and blended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience.  This is spoken of in the occult writings of the Masters in these words:

"Then the Bull of God carries the light in his forehead, and his eye transmits the radiance; His head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues.  It enters into the Greater Being, producing a living fire.  The Bull of God sees the Solar Angel, and knows that Angel to be the light wherein he walks."

Then the work of the four proceeds.  The four are at-one.  The Solar Angel is identified with his instrument; the life of the sheaths is subordinated to the life of the inner divinity; the light of the sheaths is fused with the light of the soul.  The head, the heart, and the base of the spine are geometrically aligned and certain developments then become possible.

WM 183)  When a Master seeks to find those fitted to be instructed and taught by Him, He looks for three things first of all.  Unless these are present, no amount of devotion or aspiration, and no purity of life and mode of living suffices.  It is essential that all aspirants should grasp these three factors and so save themselves much distress of mind and wasted motion.

1. The Master looks for the light in the head.

2. He investigates the karma of the aspirant.

3. He notes his service in the world.

Unless there is indication that the man is what is termed esoterically "a lighted lamp" it is useless for the Master to waste His time.  The light in the head, when present, is indicative of:

a. The functioning to a greater or less extent of the pineal gland, which is (as is well known) the seat of the soul and the organ of spiritual perception.  It is in this gland that the first physiological changes take place incident upon soul contact and this contact is brought about through definite work along meditation lines, mind control, and the inflow of spiritual force.

b. The aligning of the man on the physical plane with his ego, soul or higher self, on the mental plane and the subordination of the physical plane life and nature to the impress and control of the soul.  This is covered sufficiently in the first two or three chapters of Letters on Occult Meditation and these should be studied by aspirants.

c. The downflow of force via the sutratma, magnetic cord, or thread from the soul to the brain via the mind body.  The whole secret of spiritual vision, correct perception and right contact lies in the proper appreciation of the above statement, and therefore the Yoga Sutras of Patanjali are ever the text-book of disciples, initiates and adepts, for therein are found those rules and methods which bring the mind under control, stabilize the astral body and so develop and strengthen the thread soul that it can and does become a veritable channel of communication between the man and his ego.  The light of illumination streams down into the brain cavity and throws into objectivity three fields of knowledge.  This is often forgotten and hence the undue distress and premature interpretations of the partially illuminated disciple or probationer.

The light first throws into relief and brings into the foreground of consciousness those thought-forms and entities which depict the lower life, and which (in their aggregate) form the Dweller on the Threshold.

Thus the first thing of which the aspirant becomes aware is that which he knows to be undesirable and the revelation of his own unworthiness and limitations, and the undesirable constituents of his own aura burst on his vision.  The darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression.  All mystics bear witness to this and it is a period which must be [Page 185] lived through until the pure light of day drives all shadows and darkness away and little by little the life is brightened and lightened until the sun in the head is shining in all its glory.

d. Finally, the light in the head is indicative of the finding of the Path and there remains then for the man to study and understand the techniques whereby the light is centralized, intensified, entered and eventually becomes that magnetic line (like unto a spider's thread) which can be followed back until the source of the lower manifestation is reached and the soul consciousness is entered.  The above language is symbolic and yet vitally accurate but is expressed thus in order to convey information to those who know, and protect those who as yet know not.

(WM 213)  The centre between the eyebrows, commonly called the third eye has a unique and peculiar function.  As I have pointed out elsewhere, students must not confound the pineal gland with the third eye.  They are related, but not the same.  In The Secret Doctrine they are apparently [Page 213] regarded as the same, and the casual reader can easily confound them but they are by no means identical.  This H. P. B. knew, but the apparent confusion was permitted until more of the etheric nature of forms was known.  The third eye manifests as a result of the vibratory interaction between the forces of the soul, working through the pineal gland, and the forces of the personality, working through the pituitary body.  These negative and positive forces interact, and when potent enough produce the light in the head.  Just as the physical eye came into being in response to the light of the sun so the spiritual eye equally comes into being in response to the light of the spiritual sun.  As the aspirant develops he becomes aware of the light.  I refer to the light in all forms, veiled by all sheaths and expressions of the divine life, and not just to the light within the aspirant himself.  As his awareness of this light increases so does the apparatus of vision develop, and the mechanism whereby he can see things in the spiritual light comes into being in the etheric body.

(WM 215)  These three activities of the soul, through the medium of the third eye, are the correspondences to the three aspects, and students would find it of interest to work these out.

The seeing of the light within all forms through the agency of the third eye (brought into being through the realization of the light in the head, the spiritual light) is [Page 215] but the correspondence to the physical eye, revealing forms in the light of the physical sun.  This corresponds to the personality.

(WM 236)  1. The soul has communicated with his instrument in the three worlds.

2. The man on the physical plane recognises the contact, and the light in the head shines forth, sometimes recognised and sometimes unrecognised by the aspirant.

(WM 247)  As every student knows, there are two centres in the head.  One centre is between the eyebrows and has the pituitary body as its objective manifestation.  The other is in the region at the top of the head and has the pineal gland as its concrete aspect.  The pure mystic has his consciousness centred in the top of the head, almost entirely in the etheric body.  The advanced worldly man is centred in the pituitary region.  When, through occult unfoldment and esoteric knowledge, the relation between the personality and the soul is established there is a midway spot in the centre of the head in the magnetic field which is called the "light in the head", and it is here that the aspirant takes his stand.  This is the spot of vital import.  It is neither land or physical, nor water or emotional.  It might be regarded as the vital or etheric body which has become the field of conscious service, of directed control, and of force utilisation towards specific ends.

(WM 423)  It is therefore largely a matter of perfecting the mechanism of the brain so that it can rightly register and correctly transmit the soul impressions and the group purposes and recognitions.  This involves:

1. The awakening into conscious activity of the centre between the eyebrows, called by the oriental student, the ajna centre.

2. The subordinating then of the activity of this centre to that of the head centre, so that the two vibrate in unison.  This produces the establishment of three things:

a. Direct conscious alignment between soul-mind-brain.

b. The appearance of a magnetic field which embraces both the head centres and so definitely affects the pineal gland and the pituitary body.

c. The recognition of this field of dual activity in two ways: as of a light in the head, an interior radiant sun, or as a dynamic centre of energy [Page 423] through which the will or purpose aspect of the soul can make itself felt.

(WM 505)  4. Record and watch all phenomena connected with the withdrawing process, whether followed in the meditation work or in going to sleep.  It will be found, for instance, that many people wake with an almost painful start just as they have dropped asleep.  This is due to the slipping out of the consciousness through a web which is not adequately clear and through an orifice which is partially closed.  Others may hear an intensely loud snap in the region of the head.  This is caused by the vital airs in the head of which we are not usually aware and is produced [Page 505] by an inner aural sensitivity which causes awareness of sounds always present but not usually registered.  Others will see light as they fall asleep, or clouds of color, or banners and streamers of violet, all of which are etheric phenomena.  These phenomena which are of no real moment, are all related to the vital body, to pranic emanations, and to the web of light.

(WM 528)  The aspirant does this in connection with his own soul purpose if he is successful in his endeavour; the disciple is learning to do this in relation to group purpose, and the initiate cooperates with the planetary purpose.  These constitute the inner group of vitally alive brain cells in the planetary brain, the entire human group, and it is evident that the more powerful their united vibration and the clearer the light which they reflect and transmit, the more rapidly will the present inert mass of human cells be brought into activity.  The occult hierarchy is to the planetary Life what the light in the head is to the average awakened disciple, only on so much vaster a scale, and with such an adequate inner alignment that students such as those who read these Instructions cannot understand the true significance of the words.

(COTA 61)In this connection a curious phenomenon has been frequently [Page 60] noticed at the time of death; it was brought very specially to my notice some years ago by one of the ablest surgical nurses of India. She had for a long time been an atheist, but had begun to question the ground of her unbelief after several times witnessing this phenomenon.  She stated to me that, at the moment of death, in several cases, a flash of light had been seen by her issuing from the top of the head, and that in one particular case (that of a girl of apparently very advanced spiritual development and great purity and holiness of life) the room had appeared to be lit up momentarily by electricity.  Again, not long ago, several of the leading members of the medical profession in a large Middle West city were approached by an interested investigator, by letter, and asked if they would be willing to state if they had noted any peculiar phenomena at the moment of death.  Several replied by saying that they had observed a bluish light issuing from the top of the head, and one or two added that they had heard a snap in the region of the head.  In this last instance we have a corroboration of the statement in Ecclesiastes, where the loosing of the silver cord is mentioned, or the breaking of that magnetic link which unites the indwelling entity or thinker to his vehicle of expression.  In both the types of cases above mentioned can apparently be seen an ocular demonstration of the withdrawal [Page 61] of the central light or life, and the consequent disintegration of the form, and the scattering of the myriad lesser lives.