[cover: 24 Books of Esoteric Philosophy by Alice Bailey.]

[The content of this article was extracted from Alice Bailey's books after atomatically searching the text “light in the head”.]

<13-18>     <19-27>     <28-38>     <39-49>

<01> (A Treatise on Cosmic Fire, p. 319.)

"... Electricity as Light, causing spheroidal objectivity. This is the birth of the Son. It covers the enunciation of the second syllable of the Sacred Word{23}. ..."

{23} "Through perfectly concentrated meditation on the light in the head comes the vision of the Masters who have attained."

"The tradition is that there is a certain centre of force in the head, perhaps the 'pineal gland,' which some of our Western philosophers have supposed to be the dwelling of the soul,—a centre which is, as it were, the doorway between the natural and the spiritual man. It is the seat of that better and wiser consciousness behind the outward looking consciousness in the forward part of the head; that better and wiser consciousness of "the back of the mind," which views spiritual things, and seeks to impress the spiritual view on the outward looking consciousness in the forward part of the head. It is the spiritual man seeking to guide the natural man, seeking to bring the natural man to concern himself with the things of his immortality. This is suggested in the words of the Upanishad already quoted. "There, where the dividing of the hair turns, extending upward to the crown of the head'; all of which may sound very fantastical, until one comes to understand it."

"It is said that when this power is fully awakened, it brings a vision of the great Companions of the spiritual man, those who have already attained, crossing over to the further shore of the sea of death and rebirth. Perhaps it is to this divine sight that the Master alluded, who is reported to have said: 'I counsel you to buy of me eye salve, that you may see.'"—Yoga Sutras of Patanjali, Book III, 32. (C. Johnston's Edition.)

♦

<02> (The Light of the Soul, p. 8.)

" ...Raja Yoga, or the science of Union, gives the rules and the means whereby:

1. Conscious contact can be made with the soul, the second aspect, the Christ within,

2. Knowledge of the self can be achieved and its control over the not-selfmaintained,

3. The power of the ego or soul can be felt in the daily life and soul powers manifested,

4. The lower psychic nature can be subdued, and the higher psychic faculties demonstrated,

5. The brain can be brought en rapport with the soul and its messages received,

6. The "light in the head" can be increased, so that a man becomes a living Flame,

7. The Path can be found and man himself become that Path. ..."

♦

<03> (The Light of the Soul, pp. 179-180.)

"... It should be noted here that the two causes of revelation, the practice of the eight means to yoga and the purification of the life in the three worlds, deal with the man from the standpoint of the three worlds and bring about (in the man's physical brain) the power to discriminate between the real and the unreal and to discern the things of the spirit. They cause also certain changes of conditions within the head, reorganize the vital airs and act directly upon the pineal gland and the pituitary body. When these four:

1. Practise,
2. Purification,
3. Discrimination,
4. Discernment,

are part of the life of the physical plane man, then the spiritual man, the ego or thinker on his own plane attends to his part of the liberating process and the final two stages are brought about from above downwards. This sixfold process is the correspondence upon the Path of Discipleship, of the individualizing process, wherein animal man, the lower quaternary (physical, etheric, astral and lower mental) received that twofold expression of spirit, atma-buddhi, spiritual will and spiritual love, which completed him and made him truly man. The two stages of development which are brought about by the ego within the purified and earnest aspirant, are:

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.

2. 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. ..."

. ..."

♦

<04> (The Light of the Soul, pp. 209-210.)

"... The breath of God is felt as the cleansing breeze also and is the response of the soul to the aspiration of the disciple. The soul then "inspires" the lower man.

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. With this the student has as yet nothing to do, beyond seeing to it that as far as in him lies, the aspiration of his heart is of the needed "fiery" character, and that the steady purification of his physical, emotional and mental nature, proceeds as desired. When this is the case, the response of the soul will be effective and the consequent reactions within the etheric centres will take place safely, under law, and normally. ..."

♦

<05> (The Light of the Soul, pp. 227-228.)

"... 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 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." ..."

♦

<06> (The Light of the Soul, p. 239.)

"... 29. By concentrated attention upon the centre called the solar plexus, comes perfected knowledge as to the condition of the body.

30. By fixing the attention upon the throat centre, the cessation of hunger and thirst will ensue.

31. By fixing the attention upon the tube or nerve below the throat centre, equilibrium is achieved.

32. 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.

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

34. Understanding of the mind-consciousness comes from one-pointed meditation upon the heart centre.

35. Experience (of the pairs of opposites) comes from the inability of the soul to distinguish between the personal self and the purusa (or spirit). The objective forms exist for the use (and experience) of the spiritual man. By meditation upon this, arises the intuitive perception of the spiritual nature (the purusa). ..."

♦

<07> (The Light of the Soul, pp. 253-254.)

"... 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 "eye" develops, and thus the ego or soul can illumine all the three planes in the three worlds as well as the soul realm. ..."

♦

<08> (The Light of the Soul, pp. 289-291.)

"... 24. Meditation, one-pointedly centred upon the power of the elephant, will awaken that force or light.

This sutra has given rise to much discussion and its usual interpretation has given the idea that meditation upon the elephant will give the strength of the elephant. Many commentators infer from these words, that meditation upon other animals will give their characteristics.

It should be remembered that this is a scientific text-book, having for its objective the following:

1. Training the aspirant so that he can enter into subtler realms.

2. Giving him power over the mind, so that it is his instrument to use as he will as an organ of vision into the higher worlds and as a transmitter or intermediary between the soul and the brain.

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.

4. Arousing the fires of the body so that the centres become active, luminous, connected and coordinated.

5. Producing a coordination between:

a. The ego or soul on its own plane,
b. The brain via the mind,
c. The centres. By an act of the will they can then all be thrown into uniform activity.

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.
7. Developing thus the powers of the soul; the siddhis, higher and lower, so that an efficient server of the race is produced.

When these seven points are borne in mind, it is interesting to note that the symbol of the centre at the base of the spine, the muladhara centre, is the elephant. It is the symbol of strength, of concentrated power, of the great moving force, which once aroused, carries all before it. It is for our fifth root race, the symbol of the most powerful and mighty of the animal kingdom. It is a picture of the transmutation or sublimation of the animal nature, for at the base of the spine is the elephant and in the head is the thousand petalled lotus hiding Vishnu, seated in the centre. Thus is the animal nature carried upward into heaven.

By meditation upon this "elephant force," the power of the third aspect, the energy of matter itself and therefore of God the Holy Ghost or of Brahma, is aroused and conjoined to that of the second or consciousness aspect, to soul energy, that of Vishnu, the second aspect, the Christ force. This produces the perfect at-one-ment, or union between soul and body, which is the true goal of Raja Yoga.

Will the students of this science remember here, however, that these forms of one-pointed meditation are only permitted after the eight means of yoga (dealt with in Book II) have been followed. ..."

♦

<09> (The Light of the Soul, p. 291.)

"... Throughout all teachings of an occult or mystical nature reference is found frequently to what is called the "Light." The Bible has many such passages as have all the Scriptures of the world. Many terms are applied to this but space only permits us to consider those to be found in the various translations of the Yoga Sutras of Patanjali. They might be enumerated as follows:

a. The awakened inner Light (Johnston),
b. The Light in the head (Johnston),
c. The Light of immediate cognition (intuitive knowledge) (Tatya),
d. That effulgent Light (Vivekananda),
e. The Light from the top of the head (Vivekananda),
f. The coronal Light (Ganganatha Jha),
g. The Light of the luminous disposition (Ganganatha Jha),
h. The inner Light (Dvivedi),
i. The mind, full of Light (Dvivedi),
j. The radiance in the head (Woods),
k. The luminosity of the central organ (Rama Prasad),
l. The Light of the higher sense-activity (Rama Prasad). ..."

♦

<10> (The Light of the Soul, p. 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.

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. ..."

♦

<11> (The Light of the Soul, pp. 304-305.)

"... In the commentary upon Book I Sutra 36, the various centres were enumerated and their qualities given. In this section of the book, five of these centres are mentioned and they are the five which most closely concern the aspirant, and which are the most dominant in the fifth or Aryan race, being awakened but not unfolded in the fourth race. These are:

1. The centre at the base of the spine ----- 4 petals,
2. The solar plexus centre ----------------------- 10 petals,
3. The heart centre --------------------------------- 12 petals,
4. The throat centre--------------------------------- 16 petals,
5. The head centre ---------------------------------- 1000 petals.

With these five, the aspirant is primarily concerned. The centre called the spleen was dominant 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.

The three major centres are so powerful in the most unevolved person even in their unopened state that they have produced physical correspondences or glands. Their vibration is such that already in all men they sound, and through sounding attract and consequently produce a form. In the disciple or initiate these three centres not only sound but form words; they therefore command the building of vital forces and take the entire man under control.

The glands corresponding to the three centres are:

1. The pineal gland and pituitary body ---- Head centre,
2. The thyroid gland -------------------------------- Throat centre,
3. The spleen ------------------------------------------- Heart centre. ..."

♦

<12> (The Light of the Soul, p. 313.)

"... 32. 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. ..."