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Spiritual-Paths.com offers this excerpt from our book, Bridge to Superconsciousness, pages 13-14, copyright © 1999, Rick Prater.
A good way to evaluate a group or movement with which we are involved, or plan to become involved, is to ask ourselves the question, "Could I leave this group or movement tomorrow for my own highest good, and would the members of the group or movement be glad to see me pursue a path which I believe is best for me? Or would they try to control me or make me stay?" If there is any form of control or manipulation, chances are the group or movement is in some degree destructive.
If a group or movement values each of its members for their uniqueness, respects their honest input and evaluation, and makes the welfare of its individual members a first priority, chances are the group or movement is constructive and has a good foundation to remain so.
Following is a list outlining the working principles of true spiritual teachers and the forces of tyranny. Although the list is by no means exhaustive, and not all factors will apply in every situation, the comparison should be helpful in evaluating the complexities of the present spiritual movements.
| True Spiritual Teachers | Forces of Tyranny |
| Encourage the development of constructive individuality | Set themselves up as the authority and discourage independent thinking |
| Are motivated by unselfish service to humanity | Are motivated by the spirit of human greed, selfishness, and the desire for power |
| Point out the narrow path of self-effort and individual responsibility as the way to spiritual development | Set themselves up as the authorities that are superior to, or can even abrogate, the laws of nature |
| Appeal to reason and common sense and encourage verification through direct personal experience | Encourage blind obedience and belief, fostering the most immature and infantile in human nature |
| Encourage the equality of the sexes and support the family as the building block of human society | Try to suppress women and interfere with the cooperation of the sexes. Seek control over family life through the observance of their rules and adherence to their dogmas |
| Support the economic prosperity of individuals through cooperation and the sharing of resources | Attempt to control all material resources and reduce humanity to a subsistence level |
| Hold out the vision of continuous progress through self effort | Hold out the vision of a final reward, but only by conformity to their approach |
| Encourage free discussion and rational examination | Ruthlessly suppress or subtly limit expression, setting themselves up as the final authority |
| Encourage group input and group cooperation and recognize the importance of servant leadership responsible to the people | Encourage rule from the top without any input or choice by those who are ruled |
| Encourage the examination of many diverse viewpoints | Claim only one viewpoint as valid, and all other viewpoints as misguided |
| Claim no authority but that of an appeal to reason and logic | Claim unquestioned authority for their pronouncements |
| Subject all its pronouncements to scientific validation and present methods by which others can also validate the results that are claimed | Insist that only recognized authorities can provide validation for scientific claims |
| Make their instructions and teachings available to all worthy persons | Give information only to those who support their plans and purposes |
We were told that this originated with the Dalai Lama.
Copyright © 2000, World Service Intergroup
A Contribution to the International Decade for the Culture of Peace and Non-violence for the Children of the World 2001 - 2010
Our world is in crisis. Self-interest and materialism are exacting a terrible toll in all areas of life. Yet this is a pivotal moment for, in the midst of crisis, millions world-wide are awakening to a higher vision. In the light of this vision our time is seen to be one of singular opportunity. Depending on the right action and selfless service of people of goodwill, this troubled period can see the birthing of a global civilization with ethical patterns of living inspired by a sense of the wholeness, interdependence and sacredness of life.
We, from the community of diverse traditions based upon the Ageless Wisdom, affirm this vision of oneness and right relationships with all life as the key to the solution of human and world problems. We affirm the miracle of the human being - the presence of the Divine within each person. To awaken to one's true Self is to be empowered by the spirit of love and service.
Representing different approaches to the One, we share the following recognitions, believing them to be significantly useful in forging creative and wholehearted responses to the opportunities of the present:
Cooperation is a vital step in the process of transforming human society in the light of spiritual truth. Group work can help us serve more effectively, and enriches our lives so that we have more to give and receive. The group field can be experienced as a definite, conscious energy center from which we can draw inspiration and help.
Through group work, we can accelerate our development by sharing knowledge and experiences with others, and we can expand our capacity to love by relating to the soul, or essential self, of each group member. Spiritual development leads naturally to group work as an expansion of the field of service. An integrated, harmonious group can usually accomplish more than the sum of individual efforts, and can support and sustain its individual members on many levels.
Group work results in a synergistic increase in energy. If we count every individual as a unit of energy, and every line drawn between the individuals in a group as a unit of energy, we can see that, as the group becomes larger, the total of the units of energy increases exponentially. For example, a group of 3 contains 3 units of individual energy and 3 units of relationship energy, for a total of 6 units of energy indicated by the lines connecting the individuals in a group. A group of 9 contains 9 units of individual energy and 35 units of relationship energy, for a total of 44 units of energy. Thus, in going from 3 to 9, there is a 3.0 increase in the numbers, but a 14.7 increase in the energy. A group of 9 or more is large enough to handle some of the more intense energies safely. With 9 or more members, the individual energies usually combine to balance each other and create a stable group.
When we work in a group, we contribute our own unique abilities and energies to the group energy field, and we also draw from that energy field what we need to balance ourselves out. For example, one member might be too emotional but be balanced by another member who is more mental. The mentally oriented member might, in turn, be balanced by another member who is more outgoing and loving, and so on.
As the size of the group increases, so does the difficulty of maintaining harmony between the group members. It is relatively difficult to build a large, fully integrated, and cooperative group and maintain it for a long period of time. Such a group, however, can work powerfully in cooperation with spiritual purpose.
Respect Individuality
Each group member is unique and has a unique destiny to fulfill. By honoring and supporting that uniqueness, we help each member to develop and, by so doing, contribute to the overall enrichment of the group. Each of us must follow the law of our individual being as we move forward on the path of spiritual advancement. No two paths are alike; we have to find our own way. If we are to move forward in the quickest and most direct way along the spiritual path, we need to follow our own unique approach to life, while still remaining open to what others have to offer.
Part of our evolutionary task is to express the uniqueness of our essential self, or soul. Our commitment to this process of growth must also affirm the same process in others, supporting the growth of each individual with whom we come in contact. By helping others to express themselves, we also help our own self-expression. By being true to ourselves and expressing the highest within us, we make it easier for others to do likewise.
It is never right to dominate the thought processes or will of another, even though it appears to be for what seems like a good purpose. Instead, we can affirm the good we see in others to strengthen it. Respect and support for individual free will is an essential requirement for authentic spiritual work. This respect for individual free will explains why many groups, such as the Freemasons and others, do not proselytize at all, not wanting to have any in their organization except those who have the inner drive to find the truth on their own.
It may be difficult to allow individual expression; there are many subtle ways in which the group can control and manipulate its members unconsciously, with assumed right motive and the best of intentions. Guard against any totalitarian approach in which group members are directed into a uniform pattern of acceptable thought and action.
Group work can enhance the uniqueness of each group member by affirming individuality and providing an accepting environment in which that individuality can be expressed. This spirit of acceptance will, in turn, promote group cooperation and group unity.
The support of individuality is consistent with the current method of instruction used by spiritual teachers. In ages past, spiritual teachers directed the lives of their students to a much greater extent than they do today. But the newer method involves a minimum of direction and leaves the students free to learn on their own. Even though this newer approach might initially result in the student making more mistakes, in the long run it should produce students who are strong, self-reliant, and adaptable to the rapidly changing conditions of modern society.
Share with Others
One of the best ways to increase our own understanding is to share with others. When everyone in the group shares their knowledge and understanding, all are enriched.
The process of sharing increases our understanding through our effort to clearly formulate and express what we know to others. Sharing expands our own understanding and promotes a sense of oneness with others. The good karma of sharing helpful information comes back to us as supportive energies for our own development. If we do not fully understand what we are trying to share, the effort will assist in bringing in the needed clarity. We automatically share, at least on a subtle level, with those we are connected to. As we make progress, we exert a beneficial subjective influence on all those to whom we are linked, however slight that connection might be.
The more powerful we become, the wider our sphere of influence. Successful sharing requires insight into what the other person needs. We can increase our insight by linking with our soul and the soul of another to intuit what we can share that might help in spiritual development. The effort to listen openly to what each member is saying and trying to communicate as clearly as possible helps maintain a positive flow of energies between the group members.
Sharing among all the group members should be encouraged, but no one should feel that they have to share. Respect for the need to remain silent is also important.
Develop Leadership
Because the Rainbow Bridge meditation is relatively easy to conduct, each group member should be given the opportunity to lead the meditation, and also the choice to not lead the meditation, with no undue pressure either way. In this way, each member who wants to can develop leadership skills.
Balance Impersonality and Friendship
It is important to balance impersonality and friendship in group work. On the one hand, we don’t want to lose the common touch of genuine concern and caring for one another, recognizing that the personal nurturing we receive in a supportive group can be invaluable. On the other hand, to have an effective group we must maintain a spiritual focus and rise above whatever personal likes or dislikes we might have for the sake of the group good.
Some spiritual approaches discourage personal contact, for example, by conducting education exclusively through correspondence courses and refusing to put students in touch with one another. But the Rainbow Bridge approach stresses the need to work on the personality level in service. Regardless of potential conflicts and problems, it is only through personality cooperation that we can transform the material plane in the light of higher spiritual truths.
Before the meditation, people might want to spend some time relaxing and visiting to shake off the cares of the day. Study and discussion on a topic of mutual interest can also help harmonize the group prior to meditation. After the meditation, members might want to share their experiences and have a time of visiting to bridge between the meditation and their reentry into “ordinary” life. Ideally, the group should remain relaxed and friendly while focused on spiritual work. In this way, both the focused impersonality of spiritual work and the nurturing values of friendship are maintained.
Group Uniqueness
Each group will develop uniquely. We can guide the process of group unfoldment, but we cannot control it. We can expand the group by inviting others who seem harmonious. From time to time, prospective new members should have the opportunity to come to an open group meeting. We can maintain group integration and cohesiveness if we expand the group gradually by carefully choosing new members.
As the group expands, the combined energy becomes exponentially more intense, increasing the effectiveness of all the spiritual processes used by the group. If the group has been working for a long time, or is large, some preparation of new members is advisable so that they are not overwhelmed by the energies of the group, nor hold the group back by their inability to handle the energies. In the original Rainbow Bridge meditation group, led by Norman and Josephine Stevens, new members were required to do some preparatory work before they were admitted to this large group which had been working for many years.
An interest in a study topic or a service activity might emerge and set the tone of the group. If some members of the group want to pursue certain spiritual work in more depth than others, it could be helpful to divide the group along these lines so that the subgroup members have similar spiritual goals and levels of commitment. These subgroups can then be reunited for combined group meetings.
A self-selection process often occurs in group work. Those compatible with the energies of the group usually feel a sense of harmony and stay, while those out of synchronization usually leave.
Group Service Project
As the members of a group learn to work together effectively, they may want to sponsor a group service project. Such a group project is one of the best ways to promote the spiritual development of the individual members and deepen and expand the usefulness of the group in helping humanity. For example, Alice Bailey met with a few others in a meditation group for many years, which resulted in the founding of the Arcane School. There are many other examples that could be cited in which far reaching service projects resulted from the dedicated efforts of a small group of persistent individuals.
Effects of Group Work
Whatever time a group spends together in worthwhile spiritual activities is not lost, whether it is a single meeting or a lifetime of work. Even activities that seem to fail can become successful in future lifetimes as some of the group members reassemble on a higher turn of the spiral.
As we enter the Aquarian Age, spiritual group work will increase. The new communication technologies, such as the Internet, are helping individuals and groups to network and communicate more easily than at any time in recorded history. The masters are able to communicate telepathically, but such ease of communications is something new for humanity.
Spiritual work and meditation are intimate forms of human interaction, as they blend energies at the highest and deepest levels of being. Such work can create new relationships or rekindle old relationships from other lifetimes. These relationships might continue through many future incarnations of cooperative service. I have often sensed, on inner levels, the presence of the groups I have worked with as a comforting and guiding presence. They are a connection to a greater reality, the sense of which only deepens with time. Even if we don’t see group members that often on the physical plane, the sense of unity remains, perhaps sometimes more real without the distractions of the physical life which can obscure the inner reality.
As members of the human kingdom, we are fundamentally social creatures. Through the right group work, we can bring the soul into our relationships and experience a deep and lasting companionship. In authentic group work, we can find our spiritual family, our family of souls.
Who knows what future application we will make of the knowledge gained through group meditation processes; what hidden powers will be unfolded or what capacities will be developed; what seeds are being planted and what harvest of benefit they might yield. The contemplation of large expanses of time can be an uplifting and ennobling experience. It is said that the Spiritual Hierarchy plans a thousand years at a time. If a group lasts for one night, or for 50 years, it is still part of the ongoing process of unfoldment and education. Who knows where even a small bit of valuable information will lead? If we build the central channel and keep it clear, that energy will benefit our entire life.
Copyright © 2000, William Meader
What is spiritual creativity? Naturally, there are many answers to this question. The answer that I would like to suggest is that it represents any creative expression that supports the evolution of spirit. Within the Esoteric Philosophy, the urge to create is a fundamental feature inherent in all aspects of creation. Whether discussing the creative potential existing within a human-being, or the creative drive found within the ensouling life of an entire solar system, the esoteric tradition maintains that all grades of life are characteristically creative. From the perspective of a human being, this creative urge must be understood as a natural by-product of living a spiritual life. Spiritual creativity will always emerge when one aspires to live according to divine intention.
In the esoteric tradition, divine creativity is synonymous with the art of white magic. To understand this, it must be stated that we are here referring to the magic of the soul, and not those creative endeavors that are commonly directed by one's personality. When using the term "white magician", we are, therefore, referencing the spiritually directed individual who is seeking to consciously co-create according to divine law. The principles of white magic represent the ancient processes used to create outer-forms according to the will and intention of the soul itself. It requires that one reach upward to sense the soul's creative intention, then find the means to outwardly apply what is sensed. In truth, white magic is the art of translating that which is vertically perceived into that which is horizontally expressed.
In the ancient esoteric texts we are informed that the soul is in a constant state of meditation throughout the entire duration of incarnate existence. This is an idea often not considered by many spiritually inclined people. Yet, such information is crucial if one is to truly understand the creative process as it is initiated by the soul. The soul meditates, and this as a necessary step in preparation for the magical act. It must be understood that the meditation here discussed is not the meditation that we as individuals often do as a regular spiritual discipline. That too is an important feature of the creative process. However, in this context we are referring to the soul as it meditates on its own plane.
Interestingly, in the esoteric literature we are given a series of fifteen ancient rules for effectively performing white magic. These rules are presented in A Treatise on White Magic, by Alice Bailey. Actually, as one studies these rules it becomes apparent that they are not "rules" in the conventional sense. Perhaps it is more fitting to say that they are aphorisms having revelatory value, in that they contain the key to how to successfully participate in the co-creative process. Regrettably, it is not possible to present each of the rules of white magic in the context of this brief article. Even so, reference to a few of them may well serve the purpose of giving the reader an appreciation of the depths of wisdom that these rules convey. The idea that the soul meditates can be seen in Rule #1. It reads:
"The Solar Angel collects himself, scatters not his force, but in meditation deep, communicates with his reflection."
In the esoteric tradition, the soul is frequently referred to as the Solar Angel. Here it can be seen that the soul is in "meditation deep". By so doing it concentrates its forces in order to generate the power necessary for it to "communicate with his reflection". As you might guess, the reflection here noted is the personality (lower-self) of the individual. This is the first step in the divine creative process. The soul must assert an impression into the waiting mind of the individual. This is by no means an easy task for the soul, for it must assert its impression into a mind that is often clouded with unwholesome thought-forms. Such soul-inspired impressions are extremely subtle, and are most often lost in the miasma of the many negative thoughts that we all carry around within us. This then gives us a greater understanding as to why the soul must concentrate its forces while "in meditation deep". Simply stated, the soul needs to generate enough energy to project its divine wishes successfully into the darkened pool of non-spiritualized thought.
In the second stage of the creative process the magician begins to build thoughts around the idea that the soul has projected into his/her waiting mind. There are many people who have notable experience with this phase of the process. We have an impression that has come to us, perhaps in a state of contemplative meditation. From that impression we begin to dwell on it and build ideas around it. It is the process of making the divine idea mentally concrete, and therefore more usable. This is an essential feature in the magical process. The challenge is to build these subsidiary thoughts in such a way so that they do not unduly distort the original idea sent forth by the soul.
Admittedly, distortion will occur, for it is an inevitability within the creative process. There is always something lost as one attempts to give structure and form to that which is essentially intuitive and without form. Even so, the building of a form around a divine idea is essential if one is to concretely manifest any soul-inspired idea. It really doesn't matter whether we are trying to express a divine idea in words, in movement or on canvas. Whenever form is used to express something formless, there will always occur a diminishment of the originally sensed idea. The challenge facing the magician is to minimize the degree of diminishment and distortion that occurs when attempting to magically create. Fundamentally, the ancient rules of white magic center around this very issue. How do we divinely create with as little distortion as possible? This is by no means an easy task, but can be done when one is internally watchful, and knows where within the creative process distortion is most likely to take hold.
After the mind has built a variety of concrete thoughts around the soul-inspired idea, the next step in the process is to allow the created thought-form to descend into the magician's emotional field (astral body). In the magical process, emotion plays a crucial role, for it is through the use of emotion that the descending thought-form gains the necessary power to ultimately become a tangible reality in the world. It could be rightly said that emotions, when properly utilized, add the necessary vitality and vigor to the spiritually inspired thought-forms that we hold within us. One need only reflect on personal experience to see the truth in this notion. Do we not find that the ideas we hold with greatest conviction are far more powerful within us than the ideas that we entertain, but with little or no passion? Are we not more able to manifest an idea when we "feel" strongly about that idea? Essentially, the waters of the emotional plane must bathe the soul-inspired thought. The thought must be imbued with a sense of heart and feeling.
Yet, just as there are difficulties related to building a mental sheath around the soul's idea, so too, there are perils associated with this step in the process as well. As noted, it is essential to add an emotional flavor to the idea conceived, yet the amount of emotion to be given is a crucial consideration. This is most noted in Rule 10. It reads, in part:
"As the waters bathe the form created, they are absorbed and used. The form swells and increases in strength; let the magician thus continue until the work suffices…."
As already mentioned, the amount of vital emotion to be imbued into the idea is important. The appropriate measure determines when the "work suffices". When the spiritual idea to be manifested is not given the proper amount of emotion (water), it will surely "die of thirst". This is easily witnessed in our personal experience. Frequently we have a good idea but it never comes into being because we fail to become excited by it. Conversely, if the thought-form is given too much emotional charge, then it "drowns" in a torrential flood of watery emotion.
This experience most of us know all too well. Frequently we become over-enthusiastic about an inspired idea, then rush forward into a frenzy of activity. The result of this is that we prematurely burnout, and thus fail to manifest the idea we so dearly cherished. Unbridled enthusiasm can also add much distortion to our idea because it can result in a loss of perspective. As would-be magicians, we must learn to wisely use our emotions in the creative manifestation process. Lack of emotion must give way to emotional conviction toward the idea we seek to externalize. And, equally true, the over-enthusiastic reaction to an idea must be calmed by developing a sense of emotional temperance within oneself.
The final phase of the magical process relates to the actual externalization of the soul-inspired idea into the outer-world. White magic is fundamentally the art of translating a spiritual truth into an outer reality. Yet, how this is done on the physical plane can be quite perilous as well. The challenge here relates to a variety of things, not the least of which has to do with the dangers of over-stimulating one's physical body. A divine idea working its way through one's mental, emotional and physical vehicles can be amazingly powerful, and when it reaches the point of tangible expression it has a potent effect upon one's physical instrument.
Many physical health problems are caused by over-stimulation of this kind. In addition, the "fires" of the etheric body (the chakra centers) now come into contact with the descending idea. And, as already noted, the thought-form created has been moistened by emotional conviction. Not surprising, when water mixes with etheric fire steam emerges, thus clouding one's sight from how to properly externalize the idea. In short, the magician has difficulty knowing how to outwardly implement his/her created thought-form. Rule #14 enigmatically addresses this issue. It thus reads:
"The sound swells out. The hour of danger to the soul courageous draweth near. The waters have not hurt the white creator and naught could drown nor drench him. Danger from fire and flame menace now, and dimly yet the rising smoke is seen. Let him again, after the cycle of peace, call on the Solar Angel."
When this rule is deeply studied it becomes apparent that it is filled with esoteric truth. The magician is now faced with the "dangers from fire". Interestingly, this rule also reveals the remedy to the fiery perils found at this final stage in the magical process. The magician must learn to once again invoke the soul into the field of his/her consciousness. S/he must "call on the Solar Angel" to give internal guidance to this difficult and final step. Through the use of the third-eye, the soul is able to gaze into the outer-world and discern precisely when and how to present the divine idea into the outer-environment.
To the magician, this soul-directed realization comes to him/her in the form of a sudden knowingness as to the "proper" application of the divine idea. The method most appropriate to this process is meditation. Here I am referring to contemplative meditation as used by the magician. In meditation one must learn to contemplate upon the outward application of the thought-form construct.
The results of such meditative work can be quite fruitful, for it provides the magician with the sense of timing needed to insure that the thought-form created will be given a healthy birth into the outer world. Through this form of meditation, the magician will develop a deeper understanding of the various cycles present in the outer-world. S/he will then be able to intuit the magical moment (within such a cycle) when the thought-form must be birthed forth. These cycles are many, and a full discussion of them is not possible in the context of this writing. Suffice to say that, just as every human being experiences an ebb and flow within their spiritual and secular life, so too does the outer environment experience the same.
The white magician seeks to uplift an environment through the power inherent in the soul-inspired idea s/he is attempting to manifest. The success of this effort is largely based on his/her ability to intuitively sense the readiness of the outer-environment for what s/he seeks to magically express. If these cycles are not wisely recognized and considered, the magician will express the divine-idea into an environment that is momentarily repulsive to what is being offered. Tragically, the thought-form is then stillborn. When such occurs, the magical effort comes to naught. Fortunately, through the use of contemplative meditation, these rhythms are correctly sensed, thus making it possible for the magician to know precisely when (and how) to express the soul-inspired thought-form s/he has conceived. Divine timing is essential. Verily, it is when such occurs that magic is truly bestowed, and this as a service to the large whole.
White magic is truly a term synonymous with spiritual-creativity. Even so, it is an art that does not come with ease. It requires much introspective work, and an understanding of the means by which the soul seeks to express itself though its reflection, the personality. In truth, we who are attempting to walk the spiritual path are not white or black magicians. Rather, we are best described as gray creators, in that we are motivated by both soul and personality objectives.
Yet, walking the spiritual path presupposes that there is a desire within each of us to tip the scales in the direction of the soul. And, by so doing, we eventually learn to be more creatively responsive to the inner master, the soul, and less reactive to the independent proclivities of the personality. With profound patience, the soul simply waits for its reflection to learn how the divine creative process really works, and rejoices when such personality understanding emerges. Verily, it is on that day that the magician can then truly CO-create according to divine intention, and this, for the purpose of environmental upliftment. Such is ever the magical calling of the soul.
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Biographical Information: For over twenty years William Meader has been a student and teacher of the Esoteric Philosophy. Much of his work has been focused on Esoteric Astrology, the Science of the Seven Rays, and the Art of White Magic. He is also an experienced teacher of both Eastern and Western meditation practices. At present, William is teaching the Ageless Wisdom in the United States, Denmark, and New Zealand. He currently resides in California, and can be reached at (510) 964-0517 or WmMeader@aol.com