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[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”.]
<19> (From Intellect to Intuition, pp. 214-215.)
"... 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 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.
This is a brief summation of the mechanics of the process, and is necessarily terse and incomplete. These ideas have to be accepted tentatively, however, before there can be an intelligent approach to the meditation work. It is as justifiable to accept such an hypothesis as the above as to accept any hypothesis, as a working basis for investigation and conduct. It is perhaps more justifiable, for so many thousands have proceeded upon these assumptions, have fulfilled the needed requirements, and — as a result — have changed assumption into certainty and reaped the reward of open-mindedness, persistence, and investigation. ..."
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<20> (From Intellect to Intuition, pp. 220-221.)
"... 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.
Having attained to physical comfort, relaxation, and having withdrawn ourselves from the body consciousness, we next note our breathing and ascertain whether it is quiet, even and rhythmic. I would like here to sound a note of warning as to the practice of breathing exercises, except by those who have first given years to right meditation and to purification of the body nature. Where experience and purity are not present, the practice of breathing exercises entails very real dangers. It is impossible to put this too strongly. There are many schools giving breathing instruction at this time, and many exponents of breathing as a means to spiritual development. It has nothing whatever to do with spiritual development. It has much to do with psychical development, and its practice leads to much difficulty and danger. It is possible for instance, to become clairaudient or clairvoyant through the practice of certain breathing exercises, but where there is no true understanding of the process or right control by the mind of the "versatile psychic nature", the practicer has only succeeded in forcing entrance into new fields of phenomena. He has developed faculties he is totally unable to control, and he finds very often that he is unable to shut out sounds and sights which he has learned to register and being helpless to escape from the contacts of both the physical and the psychical, he is torn in two directions, and gets no peace. Physical sounds and sights are his normal heritage, and naturally make their impacts upon his senses, but when the psychic world — with its own sights and sounds — also makes an impact he is helpless; he cannot shut his eyes and remove himself from undesirable psychic surroundings. ..."
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<21> (A Treatise on White Magic, pp. 40-41.)
"... The personality hides within itself, as a casket hides 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.
The soul hides within itself, as the "jewel in the lotus," that faculty of dynamic energy which is the manifested attribute of the monad, the will. When the soul has unfolded all its powers and has learnt to include within its consciousness all that is connoted by the "myriad forms that Being takes," then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. This involves an ability to know, to love, and to participate in the plans of a life which has the power to include within its radius of consciousness not only the sum total of the lives and consciousness of the life of the Logos of our planet, but all the lives and consciousnesses within our solar system. The nature of this awareness is only possible of comprehension by the man who has arrived at soul-knowledge. The great need at this time is for experts in the life of the soul and for a group of men and women who, undertaking the great experiment and transition, add their testimony to the truth of the statements of the mystics and occultists of the ages. ..."
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<22> (A Treatise on White Magic, pp. 96-98.)
"... 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.
3. The period wherein he sounds the sacred Word and—blending it with the voice of the Ego or Soul—sets in motion mental matter for the building of his thought form. It is the man on the physical plane who now sounds the Word, and he does it in four ways:
a. He becomes the Word incarnated, and endeavours "to be what he is."
b. He sounds the Word within himself, seeking to do it as the soul. He visualizes himself as the soul breathing out energy through the medium of that Word through the entire system which his soul animates—his mental, emotional, vital, and physical instruments.
c. He sounds the Word literally on the physical plane, thus affecting the three grades of matter in his environment. All the time that he is thus occupied he is "holding the mind steady in the light", and is keeping his consciousness immovably in the realm of the soul.
d. Also he carries forward (and this is the most difficult stage) a paralleling activity of a steady visualization of the thought form through which he hopes to express that aspect of the plan which he has contacted, and which he hopes to bring into active being through his own life and in his own environment.
This is only truly possible when a steady rapport has been established between the soul and the brain. The process involves the capacity of the brain to register what the soul is visioning and becoming aware of in the Kingdom of the Soul. It involves also a paralleling activity in the mind, for the aspirant must interpret the vision and utilize the concrete intelligent faculty for the wise adaptation of time and of form to the true expression of that which has been learnt. This is by no means an easy thing to do, but the aspirant has eventually to learn to express himself in full consciousness in more than one way and that simultaneously. He begins to learn a triple activity in this manner. This the Old Commentary expresses as follows:
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.
All the above embodies a teaching and a theory. This has to be wrought out in the practical experiment and experience and conscious activity of the aspirant.
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. ..."
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<23> (A Treatise on White Magic, pp. 106-108.)
"... 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 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 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". ..."
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<24> (A Treatise on White Magic, pp. 167-168.)
"... A great deal of training is given to a probationer without his really recognising it consciously. Fault tendencies are indicated to him as he seeks with sincerity to train himself for service, and the analysis of motive when truthfully undertaken, serves amazingly to lift the would-be disciple out of the astral or emotional world into that of the mind. It is in the mental world that the Masters are first contacted, and there They must be sought.
But the time has come when the Light in the head is not only present but can be somewhat used. The karma of the aspirant is such that it becomes possible for him, through strenuously applied effort, to handle his life in such a way that he can not only fulfill his karma and carry out his obligations, but has sufficient determination to enable him to handle the problems and obligations of discipleship also. His service to others is carried out with the right motive, and is beginning to count and make its power felt, and he is losing sight of his own interests in those of others. When this occurs certain esoteric happenings take place.
The Master confers with some of His senior disciples as to the advisability of admitting the aspirant within the group aura, and of blending his vibration with that of the group. Then, if decision is arrived at, for the space of two years a senior disciple acts as the intermediary betwixt the Master and the newly accepted aspirant. He works with the new disciple, stepping down (if I so might express it) the vibration of the Master so as to accustom the disciple's bodies to the higher increased rate. He impresses the disciple's mind, via his Ego, with the group plans and ideals, and he watches his reaction to life's occurrences and opportunities. He practically assumes, pro tem, the duties and position of Master. ..."
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<25> (A Treatise on White Magic, pp. 183-185.)
"... 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 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.
"The path of the just is as a shining Light" and yet at the same time a man has to become that path itself. He enters the light and becomes the light and functions then as a lamp set in a dark place, carrying illumination to others and lighting the way before them.
The next point that a Master has to consider before admitting a man into His group is whether or no such a step is karmically possible or whether there exist in a man's record those conditions which negate his admission in this life. ..."
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<26> (A Treatise on White Magic, pp. 198-199.)
"... As the heart centre is awakened and the throat centre swings into creative work, a definite relation is set up and there is an interplay of energy between the two. This activity in its turn brings about a response from that aspect of the thousand petalled lotus (a synthetic lotus) through which the energy always animating the heart and throat centres normally passes. This responsive activity and interaction brings about two results, and these should be most carefully noted.
First, the light in the head makes its appearance. A sparking (if I might so express it) is set up between the higher positive over-shadowing energy as it is centralised within the form of the thousand-petalled lotus, and the steadily heightening vibration of the heart and throat centres or lotuses. These two lower centres in their turn are responding to the energies being lifted and raised from the centres below the diaphragm.
Secondly, the centre between the eyebrows also begins to make its presence felt, and this significant two-petalled lotus begins to vibrate. It symbolises the work of at-one-ing the soul and the body, the subjective and the objective. In some occult books it is called the lotus with the ninety-six petals, but this is only a differentiation dealing with the energies focussed in the two petals. It will be noted that the sum total of the force petals in the centres (excluding the two head centres) amount in all to fortyeight petals. These energies in their two aspects of physical vital energy and soul qualities make up the ninety-six aspects or vibrations of the two petals of the Ajna or eyebrow centre. It must be remembered also that the word 'petal' only symbolises an expression of force and its apparent effect in matter. ..."
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<27> (A Treatise on White Magic, pp. 205-206.)
"... 5. Study of the centres. This we are now beginning. It is a study as yet in its infancy in the West, and little applied in the East. Our approach will be somewhat new, for though we will accustom ourselves to the names, locations and relationships of the centres we shall do no meditation work upon them. Eventually we shall arrive at an appreciation of their vibration, of their tone and colours and of the astrological significances. We shall not work with the centres down the spinal column, nor aim at their conscious utilisation as does the clairvoyant and clairaudient person. All the work done by students must be done entirely in the head and from the head. There is the seat of the Will, or Spirit aspect, working through the soul. There also is the synthetic expression of the personality, and in the understanding of the relation of the two head centres and their mutual interplay will come gradually the domination of the personality by the soul. This will lead to the consequent and subsequent guided activity of the five other centres. The work in these five centres will eventually be as automatic as the present functioning of the heart and the lungs in the physical body.
The presiding Intelligence, the Self, "seated on the throne between the eyebrows" and guided by the Light in the head will be awake to the interests of the soul and as alert as is the 'I' consciousness of the average self-centered man. By the rhythm of his divine life and by his conscious cooperation with the Plan, and functioning through the use of the Will, must the disciple in incarnation act as the agent of his soul in the three worlds. ..."
