Much is heard today of the New Age, of the coming revelation, of the imminent leap forward into an intuitive recognition of that which has hitherto been only dimly sensed by the mystics, the seer, the inspired poet, the intuitive scientist and the occult investigator who is not too preoccupied with the technicalities and the academic activities of the lower mind. But one thing is oft forgotten in the expectancy. There is no need for too great an upward straining or too intense an outward looking, to use terms which the usual limited point of view can grasp. That which is to be revealed lies all around us, and within us. It is the significance of all that is embodied in form, the meaning behind the appearance, the reality veiled by the symbol, the truth expressed in substance.
Only two things will enable man to penetrate into this inner realm of cause and of revelation.
First, the constant effort, based on a subjective impulse, to create those forms which will express some sensed truth; for thereby and through this effort, the emphasis is constantly shifted from the outer world of seeming to the inner side of phenomena. By this means, a focussing of consciousness is produced which eventually becomes stable and withdrawn from its present intense exteriorisation. An initiate is essentially one whose sense of awareness is occupied with subjective contacts and impacts, and is not predominantly preoccupied with the world of outer sense perceptions. This cultivated interest in the inner world of meaning will produce not only a pronounced effect upon the spiritual seeker himself but will eventually bring about the emphasis, recognised in the brain consciousness of the race, that the world of meaning is the sole world of reality for humanity. This realisation will, in its turn, bring about two subsequent effects:
1. A close adaptation of the form to the significant factors which have brought it into being on the
2. The production of a truer beauty in the world, and therefore, a closer approximation in the world of created forms to the inner emerging truth. It might be said that divinity is veiled and hidden in the multiplicity of forms with their infinite detail, and that in the simplicity of forms which will eventually be seen, we shall arrive at a newer beauty, a greater sense of truth, and at the revelation of God’s meaning and purpose in all that He has accomplished from age to age.
Secondly, the constant effort to render oneself sensitive to the world of significant realities and to produce, therefore, those forms on the outer plane which will run true to the hidden impulse. This is brought about by the cultivation of the creative imagination. As yet, humanity knows little about this faculty, latent in all men. A flash of light breaks through to the aspiring mind; a sense of unveiled splendour for a moment sweeps through the spirant, tensed for revelation; a sudden realisation of a colour, a beauty, a wisdom and a glory beyond words breaks out before the attuned consciousness of the artist, in a high moment of applied attention, and life is then seen for a second as it essentially is. But the vision is gone and the fervour departs and the beauty fades out. The man is left with a part sense of bereavement, of loss, and yet with a certainty of knowledge and a desire to express that which he has contacted, such as he has never experienced before. He must recover that which he has seen; he must discover it to those who have not had his secret moment of revelation; he must express it in some form, and reveal to others the realised significance behind the phenomenal appearance. How can he do this? How can he recover that which he has once had and which seems to have disappeared, and to have retired out of his field of consciousness? He must realise that that which he has seen and touched is still there and embodies reality; that it is he who has withdrawn and not the vision. The pain in all moments of intensity must be undergone and lived again and again until the mechanism of contact is accustomed to the heightened vibration and can not only sense and touch, but can hold and contact at will this hidden world of beauty. The cultivation of this power to enter, hold and transmit is dependent upon three things:
1. A willingness to bear the pain of revelation.
2. The power to hold on to the high point of consciousness at which the revelation comes.
3. The focussing of the faculty of the imagination upon the revelation, or upon as much of it as the
brain consciousness can bring through into the lighted area of external knowledge. It is the imagination or the picture- making faculty which links the mind and brain together, and thus produces the exteriorisation of veiled splendour.
When modern psychologists comprehend more fully the creative purpose of humanity, and seek to develop the creative imagination more constructively, and also to train the directional will, much will be accomplished. When these two factors (Which are the signal evidence of divinity in man) are studied and scientifically developed and utilised, they will produce the self-releasing of all the problem cases which are found in our clinics at this time. Thus we shall, through experiment, arrive
at a more rapid understanding of man. Psychology can count definitely upon the innate ability of the human unit to understand the use of the creative imagination and the use of directional purpose, for it is found frequently even in children. The development of the sense of fantasy and the training of children to make choices (to the end that ordered purpose may emerge in their lives) will be two of the governing ideals of the new education. The sense of fantasy calls into play the imagination, perception of beauty, and the concept of the subjective worlds; the power of choice, with its implications of why and wherefore and to what end (if wisely taught from early days), will do much for the race, particularly if, at the time of adolescence, the general world picture and the world plan are brought to the attention of the developing intelligence. Therefore:
1.The sense of Fantasy
2.The sense of Choice
3.The sense of the Whole
4.The sense of ordered Purpose
Should govern our training of the children who are coming into incarnation.
The sense of fantasy brings the creative imagination into play, thus providing the emotional nature with constructive outlets; this should be balanced and motivated by the recognition of the power of right choice and the significance of the higher values. These, in turn, can be developed selflessly by a due recognition of the environing whole in which the individual has to play his part, whilst the entire range of reactions are increasingly subordinated by the understanding of the ordered purpose which is working out in the world.
These are the basic premises which should emerge in the techniques which psychology will use when it has reached the point of accepting (or at least experimenting with) the above ideas.