108 Inspirational Lectures by Charles F. Lutes

Lectures 85 to 90

Editor's Notes:
The book, "Charlie F. Lutes 108 Inspirational Lectures" was originally published as a limited edition and printed in memory of Charlie Lutes. Edited and compiled by Mr. Vincent J. Daczynski directly from Charlie's own original lecture notes, it was published, printed and distributed by Friends of Charlie Lutes and Mr. Daczynski for free distribution to those who loved him.

These 108 lectures are presented here to serve as both a reservoir of knowledge and a source of continual inspiration from our teacher, mentor and friend Charlie Lutes.

This web edition is presented in 18 sections of 6 lectures each and has been specifically formatted and edited for ISS and is re-published here by permission of the author. ~RJR



108 Inspirational Lectures by Charles F. Lutes

Lectures 85 to 90

85. Good and Evil
86. The Physical Body
87. The Causal Mind
88. Buddhic Consciousness
89. The Atman
90. The Higher Self



Lecture 85
Good and Evil

In Transcendental Meditation the mind becomes very rapidly charmed or cultured and the disoriented, destructive person becomes a calm, peaceful person and expresses his true nature of goodness.


It can be said of good that, while it functions in the relative, it has absolute qualities and unlimited potential, while evil has rigid restrictions and limitations and no absolute qualities. Everything in creation has two sides and whether it is good or evil depends; for example, powers acquired by the human are white magic when used for good and black magic when used for evil, or control of human lives. Money represents power and like everything else it can also be used for good or evil purposes.
Ignorance does not imply lack of knowledge. One can be very knowledgeable of many things, yet he may be ignorant of the immutable laws of God, or creation. As a result, he must pay a great price for invoking evil instead of good in one or many activities of life. We are responsible for all of our activities, good, bad or indifferent.
Theologians often say that we are born in sin. The truth is that we are born surrounded by sin, and according to the habit pattern we are born with and how evolved we are usually determines whether we will gravitate to evil or to good. We are born in an environment and to parents that will offer the best opportunity and corrective measures to effect a change in our wayward ways, that is, to break our bad habits while we are still malleable. One of the truths of life is that we can only be born when the soil is fertile for our best growth. A cactus will grow in the barren desert, but a delicate flower certainly will not.
At the present time, due to the destructive nature of so many years of war, there are many low souls of a destructive nature who have been born on this earth and who are practicing their demonic and destructive ways. When we sufficiently raise the vibrations of this earth to a higher level, they will rapidly and quietly depart. Then, as higher souls come in, they will bring in still higher souls and heaven will then surely exist on this earth.
The mode of goodness exists on this earth. However, there is no mode of evil because evil is only a byproduct of the mode of ignorance and the mode of passion.
When we attune ourselves to a spiritual way of life we begin to lose all of our lower undesirable qualities. And, as we continue to infuse the Being into our body and mind we take on higher qualities, or spiritual qualities.
Spirituality in one connotes that the spirit, inseparable from us, is now shining through; the God in us is becoming more evident on the surface level of life. We are becoming a living image of God. God is love. And as we express that love and our hearts hold no place for evil, then God and good will increasingly shine through. While in ignorance one destroys and espouses evil, in enlightenment one expresses and creates only goodness. When the mind is filled with bliss, evil is no longer a consideration.
Goodness in a human being is the living proof of the infusion of the lower mind into the higher or universal mind. Whereas, a destructive person is proof there has been no connection made between the lower self and the higher Self. The mind is always seeking happiness and if one is frustrated in this pursuit then the mind dwells on destructive thoughts. Individuals with destructive thoughts begin to see others as obstacles in their path, and in ignorance they resort to destructive means in a futile search for the answer that lies within their own selves. They lash out at the world and at the people whom they resent because they believe that the world and the people in it are against them. The truth is that the real war is that which is going on in their minds.
So goodness and evil are simply products of the mind and in Transcendental Meditation the mind becomes very rapidly charmed or cultured and the disoriented, destructive person becomes a calm, peaceful person and expresses his true nature of goodness.
When evil becomes rampant upon the face of the earth it throws everything in nature out of balance. So, the earth sets about to restore the balance. People then speak of the wrath of God descending upon them and they ask how a God of love can allow destruction in the world. God does not cause this. It is the free-wheeling human who has caused this and the forces of nature are simply setting things back in order. The earth is really the host for human beings and when the guests begin to destroy the home of the host then things have to be adjusted.
When evil runs rampant upon the earth it slows down the vibrations of the earth, which then affects the solar system and this affects the galaxy, and so forth. So, things have to be changed at once, as the whole universe is thrown out of rhythm and timing, and this cannot be endured for too long a time. Sometimes an avatar comes and he destroys the wicked and lifts up the righteous, but only if this is necessary. However, the creator creates out of love and he has infinite patience and understanding of the childlike mind of the humans on this earth who are growing slowly through opposites into a higher mind. They are slowly dropping off their destructive ways so they will eventually become a pillar in the temple of God and goodness, and they then will be the enlightened ones.
As one progresses on the path of liberation one is from time to time tested to see if he has really become fixed in the mode of goodness. This is when one has to really ignore temptation as it is very powerful and exerts a great pull upon the individuality. This test is mostly through sex, money and power. These three are very powerful traps, so they should be carefully avoided. If one is momentarily caught up in one of these traps, he should extricate himself as soon as possible and push on, along the path, with renewed vigor, with his eyes on God and on ultimate freedom.
No one is perfect or he wouldn’t be here. We are still in a human body and as long as we are in the body, good and evil are always prime considerations in life. The one thing to be sure of is the fact that we, as initiates, have been reborn to the spiritual. Therefore, as we continue to meditate we continue to infuse the Being and in doing this we are, day by day, forcing out the impurities in our nature that would continue to bind us. Then goodness becomes a fixed mode of our life and evil vanishes, no longer to trap and enslave us.



Lecture 86
The Physical Body

Today there are great opportunities to progress in spirituality; especially through Transcendental Meditation.


The physical body is considered to be many things by humanity, but sometime, someplace one comes to realize that the body is a beautifully and wonderfully made instrument of the soul, and that it is something to be used and cared for with great love and consideration. The physical body has a specific purpose and it must be treated in such a manner that it is able to perform its specific functions with the highest degree of efficiency. It must be brought up to attunement like an expensive violin.
The body is the instrument which the soul uses to come into contact with the physical plane. Slowly, through the long process of evolution, this instrument has evolved, in many cases, to a highly perfected state which enables the soul to work with the higher, subtle divine agencies. Also, with the help of the five sense organs of action, which have been developed slowly one by one, the soul gains knowledge of the physical plane. Also, through these organs, the soul can range deep into the subtle and with a certain technique can transcend the whole field of relativity.
The physical body has a double, called the etheric body, which is an exact counterpart of the dense physical body. The etheric body operates through the four finer grades of matter referred to as ethers. The etheric body projects out from the dense body about three inches on all sides. It is not a separate vehicle as such. Rather, it is a complement of the dense body and the two together constitute the whole physical body.
The function of the etheric double is to serve as the vehicle of prana. Prana is the specialized energy in its various modifications that regulates and keeps the activities of the physical body going. This energy comes from the sun and is broken up by the chakra situated near the spleen, then distributed to the different parts of the body to do its work.
There are also a couple of well known organs, the pineal gland and the pituitary body. These organs play a very important part in the last stages of human evolution when the physical body becomes an instrument of the higher Self. These two glands are located within the brain and their real function is little understood.
However, it is the pituitary gland that serves as a valve for the transmission of vibrations belonging to the planes of buddhi and makes it possible for the higher mind to operate in the physical brain. The pineal gland is the organ of thought transference and its vivification enables one to send any thought from his brain to that of another.
Also, the chakras, or centers of light, serve as points of contact between the physical and the astral vehicles and the chakras. When these chakras are vivified and made active, astral clairvoyance is developed and it becomes possible to bring down into the brain clear and correct memory of all the experiences gone through on the astral plane. Then the two planes become as one, as part of the waking consciousness.
In the future, the matter of the world will be far more highly evolved than it is now. The physical body that one will have at that time will be able to respond to very high vibrations coming from the higher planes and the humans of that time will be able to bring down much of their divinity into physical consciousness, and they will be known as God-men.
However, even in our present lifetime, there are great opportunities for progressing in spirituality; especially through Transcendental Meditation. What must be done is to master emotions and bring the body under control. Without control it is not possible to purify or make the body sensitive enough to respond to the very subtle vibrations coming from within. The body has semi-consciousness, fixed habits and many idiosyncrasies and a certain amount of free will. However, the body resists our attempts to change our habits and mode of living. It is not really the physical body that is doing the resisting, since the physical body is still an instrument. It is the desire and mental bodies trying to gain what they desire. To master the lower body, or the lower self, we must find a sure method to separate ourselves in consciousness from the lower self, and this is done in Transcendental Meditation; by transcending the relative field and infusing the Being. Through devotion and regularity in the practice of Transcendental Meditation, this can be accomplished. Sometimes, it is not easy. But, it can be done and must be done sometime.
The lower self must be broken like a wild horse is broken to the saddle and then learns to obey. The lower self will do anything to keep from surrendering and if it can turn one away from the spiritual path, it will do so. This is why so many turn to other teachings, or none at all. This makes the lower self very happy.
One, in starting the practice of purifying the body, has to take into consideration the quality of the various grades of matter incorporated in the body. The coarser combinations in the body present a greater problem, and the coarser the matter the greater the problem. So, purification is the lessening of the coarser matter in the body and increasing the finer grades of matter in the body. This allows the nervous system to be able to vibrate at a higher and higher rate, for it is through the nervous system that the soul works when it inhabits the physical body. Any disorder in the nervous system hampers and disrupts the function of the soul in the body. So, what one does and what one eats and what one thinks is of vital importance to one’s development.
It is true that purity of the body is necessary, but it cannot make one spiritual anymore than a good violin can play itself. Purity must be combined with a spiritual practice in order to make one spiritual. Good health also goes along with purification. Good health means that the vital organs are functioning harmoniously. When the body is able to respond to higher vibrations and energies it is said that one is sensitive. Purity is related to the nature of the material, while sensitiveness has to do more with vibratory capacity. One cannot become sensitive unless one practices Transcendental Meditation regularly, as this polarizes all the energies working in the lower vehicle in the direction of the higher Self and the buddhic plane. This makes an influx of the subtle forces into the physical brain possible; this in turn means the merging of the lower with the higher consciousness.
It takes patience and devotion to accomplish the end result. The truth is that sometime, some place, everyone must take up this path, and for those of us who are now on this path, why not make the most of this life, for nature plays no favorites. We get what we have earned.



Lecture 87
The Causal Mind

The lack of full understanding of the mind is the failure to understand that the brain is not the originator of mental phenomena. Rather, it is the screen on which the phenomena of the different worlds produce their shadows.


Mind stands for a very vaguely defined and complex group of phenomena connected with the functioning of consciousness. In the lower end it includes feeling and emotions, while in the higher aspects it comprises abstract thought and the little understood faculty called intuition. The physical being has only a vague, if any, awareness of how the causal body works and the manner in which consciousness works through it. The lack of full understanding of the mind is the failure to understand that the brain is not the originator of mental phenomena. Rather, it is the screen on which the phenomena of the different worlds produce their shadows.
The brain collects and brings together vibrations coming through the different sense avenues as well as various types of energies which come down from higher, super-physical worlds. However, the only way anyone can understand the realities that are beyond the physical is to be able to go behind the screen and be in touch with the higher subtle truths.
The truth one would discover is that one has a complex constitution, a set of vehicles that connect one with all the higher and higher inner planes. Each vehicle sends its peculiar vibration into the brain and produces the complex and varied phenomena of one’s physical consciousness. One’s sensations and feelings are due to the repercussions of the cerebrospinal system caused by the vibrations coming from the astral plane. For one to fully understand the working of the subtle and the gross, one has to evolve to a much higher level of awareness than most of humanity has as yet reached.
Thoughts are due to the reproduction in the physical brain of vibrations coming from the mental plane. One’s true intuitions are the faint echoes of vibrations coming down from subtler fields of still higher planes. Thoughts may be grouped under two broad sub-heads; concrete thought dealing with names and forms, and abstract thoughts dealing with concepts and abstract principles. Both sets appear in one’s physical consciousness through the physical brain.
The mental plane consists of seven sub-planes. The lower four sub-planes form one group which serves as the medium for concrete thoughts, whereas the higher three sub-planes form another group which serves as the medium for abstract thoughts. All scientific generalizations and laws, all philosophical systems and all principles that are concerned with defining the relations of things or ideas, one to another, come within the domain of abstract thought.
The division of thoughts into these two groups of sub-planes is a natural division since the matter belonging to these two groups of sub-planes enters into two entirely distinct vehicles of consciousness; the lower mental body as the vehicle of concrete thoughts and the higher mental body as the vehicle of abstract thoughts.
The lower mental body is the subtlest constituent of the transitory personality, while the higher mental body, which is called the causal body, forms the lowest vehicle of the immortal ego who endures from life to life, going through the evolutionary process over eons of time. The line of demarcation between the lower and higher mind, not only separates the two mental principles, but also the lower and higher in man.
The brain is an instrument which reproduces faintly, in one’s physical consciousness, the vibrations which are first produced in the causal body; these vibrations lose much of their intensity and clarity in the transmission from the causal down to the physical brain. It is only when an abstract idea is projected into the lower mind that it takes on a definite shape and form, and the abstract changes into the concrete condition. Those beings on the causal plane have full knowledge and the ability to function in every sphere of life and they are not hampered by details. If they want details they just lower their minds and easily obtain them.
Another function of the causal body is giving birth to the human soul which goes through the process of human evolution. The qualities that were lying in a germinal condition in the soul are slowly raised from a latent state to potency; thereby the soul passes from a savage condition to that of perfection, evolving according to the laws of reincarnation and karma. This gradual unfoldment of human and divine characteristics is marked by a parallel development of the causal body, which shows itself in an increase in the size and luminosity of its aura, as well as the appearance of bands of brilliant colors in the aura. It is possible, by the study of the aura of the causal body, to know the stage of development one has reached.
Also, the causal body functions as the repository of the fruits of human evolution and these fruits are gathered during the course of the successive lives of the ego. During the time spent in heaven, at the close of a life cycle, the experiences of the life last spent on earth are slowly digested, and the essence of them in the form of virtues, is transferred to, and made a part of, the constitution of the causal body. The personality distills all of its experiences. And before it dissolves and vanishes forever, it hands over the distilled product, the essence of all life’s experiences, to its parent, the ego, who gave it birth. The ego absorbs into its constitution all of the valuable lessons learned in that life and it starts each new life with the accumulated lessons learned during the previous lives. Thereby, the growth of the causal body goes on.
This accounts for the fact that when we start a new life with a new set of physical, astral, and lower mental bodies, we have no memory of the experiences gone through in the previous lives. However, we do have the fullest advantages of all those past experiences in the form of faculties and powers developed in all those lives and now embodied in the causal body. The reason there is no memory of the experiences gone through in the previous lives is because the new mental body did not pass through those experiences and therefore has no record of those experiences.
It is the ego who passed through all those experiences and retains the memory of all past lives. This memory can be revived by one who has risen to a level of consciousness where one can bring down, into the physical brain, mental pictures concerned with the past lives.
Much of the evil we see in people is merely due to the lack of development of the corresponding opposite good qualities and faculties in the causal body. During the process of evolving, through different experiences, different qualities which constitute a perfect character are developed in an irregular fashion and not one after the other in an orderly fashion. Until the total picture of an individual is completed, the picture will always appear unfinished and lopsided. However, when it is completed it will appear perfect in all aspects; hence, a cosmic status. We always develop different qualities in our character in different orders and we start developing them at different times, and these are the lessons of life that are assigned to one in each lifetime here on earth. If we start to complete one portion of the picture of ourselves in a lifetime and we fail to finish that portion, then surely the picture is incomplete regarding that specific portion or lesson to be learned. So, in the next lifetime, we have new portions to complete, plus the incomplete one to pick up and finish.
What we generally call vices are, in most cases, due to the absence of the corresponding virtues that still have to be unfolded in the causal body. The vices are the dark streaks in the spectrum of our character. Most sinful people are really incompletely developed, not having a needed completed virtue to offset a certain vice. All of us are in this world to strive to complete our portraits. Some are just starting theirs and others have theirs nearly complete. It all depends where one is in consciousness. It is meant that we should all reach perfection and complete our portraits. Yet, the end result does not include producing the same identical pattern. We must all be perfect. We must all develop in an all-around manner, yet we must also be unique. No two individualities are ever meant to be exactly the same. How this is done is one of life’s greatest mysteries which we cannot hope to solve until we are perfected.
The causal body, not only serves as the repository of the myriad of experiences we have gone through in all of our incarnations, but it is also the repository of the good and bad karma that we have created during our incarnations on this earth. These remain as seeds or impressions in the causal body and as they come into fruition they determine the conditions of our future lives. This is why this vehicle is called the causal body. A certain amount of this accumulated karma must be worked out in each lifetime and some more is accumulated each lifetime. A running account is maintained and it is only exhausted at the time of one’s liberation.
The main purpose of evolution is to become what you are and each personality serves a specific purpose during each lifetime and each soul is destined to become unique. There is a steady pressure on the growth of the soul throughout the period of evolution and it is a pressure from within which guarantees the attainment of its perfection in accordance with its own individual uniqueness. Each soul has a definite part to play in the process of evolution and its growth takes place in such a manner as it is fitted to play that role in life.



Lecture 88
Buddhic Consciousness

Those who have reached the buddhic plane acquire the ability to know spiritual truths directly, without going through the intellect.


In the early stages of human evolution the conscious cooperation of the soul in its own development is at a minimum and evolution is generally guided from without. Only when the soul has reached an advanced stage of development is it possible for it to take an intelligent and active part in its own development, and to be able to cooperate with those forces that are exerting a steady pressure in the direction of evolution. When this stage is reached, the soul has already advanced a considerable degree and in turn has developed its lower vehicles to a fairly high degree of consciousness and is now ready to begin its spiritual development.
The development of the buddhi marks the beginning of that phase of the inner unfoldment, which is the spiritual. Buddhi stands for the particular manifestation of consciousness that takes place through the buddhic body. This is the vehicle that follows the causal body as we move from the outer to the center of our Being. Its field of expression lies just beyond the mind; not only beyond the lower, concrete mind, but also beyond the abstract mind that deals with general principles and works through the causal mind.
However, the functions of the buddhi transcend the functions of the mind and cannot be judged by the criteria of the intellect. The intellect cannot understand the finer perceptions that have their origin in the buddhic consciousness. The only thing that transcends, or encompasses the buddhic consciousness, is the Atma which is the very center of our life, the core in which is buried all of our divine potentialities.
An important point to understand is the difference in the manifestation of consciousness through a vehicle when it functions on its own plane and then when the corresponding vibrations are stepped down to a lower plane to work through a dense medium. The vibrations produced when consciousness works through the lower mental body are known as thoughts. However, there is a great difference between thoughts as they are seen on their own plane, through the organs of the mental body, and as they are expressed and appear through the dense and fixed medium of the physical brain. When thoughts are perceived on their own plane, through clairvoyant sight, they are seen to form a world of their own, full of color, form and beauty. When these thoughts are expressed through the physical brain they lose much of the qualities and force they have on their own plane. On their own plane they are vibrant and real, while on the physical plane they have vague and subjective character.
The same holds true for the astral plane. The vibrations of the astral body, on their own plane, produce the phenomena known as feelings and desires, and they also give rise to all kinds of forms and colors. Also, on the astral plane, these forms and colors have an objective nature and form a world of their own. Yet, when these vibrations come down into the physical plane, they find expression through our sympathetic nervous system and all that is left is a peculiar state of consciousness known as feelings.
There is a vast difference between life on the buddhic plane and the physical plane, and physical consciousness. One ascending to the buddhic plane becomes aware of a new world filled with tremendous bliss and knowledge. The sea of bliss in which one finds oneself causes the bliss of heaven to pale into insignificance. Those mystics and seers who have seen this plane are at a total loss to describe the beauty and bliss of this plane. When this is stepped down to the physical plane very much is lost; the direct perception of unity becomes compassion and sympathy, direct insight into truth becomes intuition, and indescribable divine music becomes like the beat of heavy metal.
The buddhic is hard to conceive of because, although it is one, it has many facets and each facet appears to be different. So, there are different modes of manifestation or functions of buddhi. So, we cannot identify buddhi solely with just one of its functions, for this would introduce confusion.
One function of the buddhi is understanding, or the transformation of a thought-image into understanding of the object represented by that image. The lower mind cannot by itself understand any object unless the light of the buddhi shines through its mental image. Another function is called intelligence, and not intellect. We may confuse the two, but there is a difference between an intelligent person and an intellectual person. The intellectual person is one whose mind is well developed and loaded with facts, and can perform various mental operations with ease, and accurately so. The intelligent person is one who has the capacity to understand the import of the knowledge he possesses and has distilled his knowledge and experience and has acquired that subtle essence known as wisdom. He can see things as they really are and this is the most important characteristic of intelligence. A person may be very intellectual, but misses the real significance of things and situations, and that is not intelligence. Wars rise out of the intellect, but it is not very intelligent to wage war. The real difference between intellect and intelligence is due to the fact that intellect has its source in the mind and intelligence has its source in the spiritual principle, or buddhi.
Another function for the buddhi is discrimination, and without an infusion of discrimination no treading of the path is possible. It is the a-b-c of spiritual life. Discrimination is knowing the difference between the real and the unreal, and it is also the ability to see life and its problems as they really are. We live in a world of illusions without being conscious of this fact. When we begin to awaken spiritually we gradually become aware of these illusions. This is why life is called the waking dream. Then, when we see the illusions for what they are, this is discrimination. One who cannot live an orderly daily life will never be a success in dealing with the far more complex problems of spiritual life.
Many believe that when they embark upon the spiritual path, or the search for truth, they can lay aside their intelligence and God will take care of everything, and this is simply not true. In order to conquer one’s lower nature, one needs all the intelligence one can muster.
Another important function of buddhi is the capacity to recognize and understand the truths of the spiritual life. When discrimination is born in us, we not only become aware of the illusions of life, but we become able to understand the realities and truths that are covered up by these illusions. We should know that it is buddhi and not the mind that is the instrument of knowing spiritual truths. Some people understand these truths almost instinctively, while to other they are absurd or foolish. This understanding is not the result of thinking or of reasoning. It is the result of the acquisition of intuition, and until intuition is born in the individual, there is no possibility for one to see these truths. It is only when the light of buddhi shines steadily that we are able to go along in life on the path unfalteringly, unaffected by all the lures and doubts that assail one and cause so many to fall away from the path.
We are constantly called upon to make decisions which are influenced by incomplete knowledge, emotions, and outside factors. Only when we have developed the buddhi do we have clear insight as to what we should do correctly in each situation that confronts us. Also, when the ego is aware of the unity of life on the buddhic plane, this knowledge slowly filters down into lower consciousness and appears here as sympathy and tenderness. One also gains an understanding of where someone is in growth, or consciousness, in this life. This is a marked characteristic of all true saints and sages. Many saints were not highly schooled, yet they showed an insight into basic problems, and that placed them far above the rest of humanity.
There are two facts concerning the knowledge that comes from the buddhic plane. In the first place, it is not knowledge concerning ordinary matters of life; such matters are within the province of the mind. However enlightened a saint may be, he is not all knowing on all subjects and there are many subjects he would not know about unless he had made a study of the subject. However, sometimes a saint may possess superphysical powers and make acquisition of needed knowledge on certain subjects, easily and rapidly. Still, this would be in the realm of the intellect and he too must work through the powers of the mind.
When buddhi is reflected in the field of the intellect, it appears as spiritual knowledge. When it is reflected in the sphere of the emotions and works through the astral body, it appears as spiritual love. The force is one, but it appears to be different according to the mechanism through which it is working. Nevertheless, this dual function of buddhi, in the case of true wisdom of seeing the truth and living the truth in life, is inseparable.



Lecture 89
The Atman

One must destroy the dragon of ego with the sword of truth. One can only accomplish this through Transcendental Meditation, no matter what others say!


To overcome the chains of bondage of this world one must no longer follow the ways of the flesh and no longer cling to and follow the worldly ways. As long as one pursues the worldly ways, the truth of reality will not be born in him. Begin to think of yourself as Brahman and not as the body. Start reading the scriptures and their meaning will slowly unfold to you.
Through your practice of Transcendental Meditation you will gain direct experience of the truth of life; you will unfold the truth of yourself. The I-consciousness, which is deeply rooted in you, must be merged into the Atman which is absolute consciousness, knowledge, existence and bliss. The whole goal of life is to become united with the absolute forever.
Being earthly creatures, we totally identify with the earth. At such a time when we begin to identify with the absolute, sooner or later, we will become absolute. Our earthly orientation and the absolute are both within us and it is only a matter of which we wish to follow. As long as we remain in ignorance we will continue to follow the earthly way of life. As we become more enlightened we begin to seek the absolute and the eternal way of life. We are like an actor playing a part and then believing we are really the character in the play and living as if we were. The Atman is the witness of the ego and it is always present even when we are in deep sleep. The Atman is changeless and eternal and is the knower of all that is changeable.
One’s life of bondage to the world of birth and death has many causes, but the root cause lies in the ego; the first born of ignorance. The very opposite of the ego sense is liberation and once freed from this ignorance, one then regains his true nature, which is absolute pure bliss consciousness. The ego must be destroyed before one can gain liberation and one of the last hard lessons of life that one must learn is humility.
As joy is our true and real nature, so anger, hate and greed are not our true nature. We only act in negative ways out of ignorance, or darkness, of the mind. The slaying of the dragon, as spoken of in olden times, was simply the true faithful going forth to slay the ego and the lower self within themselves; Sir Galahad, the good and Sir Madrid, the evil, locked in the mortal combat of life. The only cause of one’s bondage is his own self. One must destroy the dragon of ego with the sword of truth. One can only accomplish this through Transcendental Meditation, no matter what others say!
The more one satisfies his cravings in the objective world, the more intense his cravings become. When self control is lost and disciplines fall away, cravings then control one’s life. One is then dwelling only upon sense objects. As you cease to dwell on sense objects the cravings will be destroyed. And, when all cravings are finally gone then one is liberated. The thirst for life in the ego has now vanished. The objective world is now gone from your thoughts and your mind now dwells in the Divine, absorbed in the Atman.
The reason Transcendental Meditation accomplishes this is because the practice of transcending charms the mind and brings the mind to Being. And as the Being is infused into the mind the Being overshadows all earthly desires. After some time of constant infusion, the mind no longer dwells on the mundane, but begins to fasten more and more on God. Our attention is now on becoming liberated and gaining for ourselves a cosmic status. The unnecessary things that we were so long bound up in we now view with indifference. We are still in the world, but now we no longer identify with all the sense cravings that for so many ages kept us in bondage. The darkness of the mind is now being replaced by increasing light. We now see human life as life really is and has always been; the training ground for gaining knowledge and experience in order to acquire a full and lasting eternal life divine, with a divine mind.



Lecture 90
The Higher Self

As meditators and initiates it is very important for us to stay on the path we were initiated onto and go as far as possible in this life, and also to remember that we are cleaning out the mud in our pond that has collected for so many ages.


It is the divine, higher Self that is at the upper rung of the ladder of evolution and it is the shadow lower self that is at the bottom of the ladder. The lower self experiences all that there is at the bottom of the sea of life and it is the higher Self that absorbs the virtues of the constructive experiences of the shadow self. During the earlier phase of numerous lifetimes of evolution, all beings follow the pattern set down for them. However, at some point in later development, the law of compassion comes into focus and an awakening occurs. The latent mind in the humans becomes stimulated and man pursues his upward course by his own efforts. He becomes self-motivated and self-determined. Free will comes into full play and one advances, remains stationary, or even so, retards his own progress. The stimulus is always there, but the choice remains with the individual.
Some do not choose to remain on the path of light, but go astray into the path of darkness. In doing this, one breaks the connection and no virtues are forthcoming to the higher Self. In this situation, one is attempting to swim against the flow of the river of life and thereby incurs pain and suffering, which then serve to reconnect the individual back into the evolutionary flow.
It is said, “Though one’s sins may be black as the night, in an instant they may be made white as snow.” That means, that when one is ready to step back onto the path, and strives to overcome or master the lessons of life, then one moves into the light and into spirituality.
Even though the drop slips into the shinning sea, the drop is never lost because the knowledge of individuality is always retained by each monad. All individualities are merged into the one, yet each knows itself in absolute consciousness.
One gaining eternal freedom is called a jivanmuktin, or a freed monad; freed of all the lower sheaths, or vestures. Because of this, one is then able to attain union with the Supreme, or be merged in Brahman, the Absolute. Most of humanity, at its present state of mental development, cannot conceive of this, let alone evaluate a state of absoluteness and eternity.
The flame said to the spark, “This is thy present wheel. Thou are myself, my image and my shadow. I have clothed myself in thee and thou art my vehicle to the day when thou shalt again re-become myself and others, thyself and me.” The present wheel signifies the globes of the earth chain and a spoke of that wheel is a single globe. Once reaching Brahman, a state of the Divine Monad, then the perfected monad again re-emerges as a still higher being on a far higher plane to re-commence its cycle of perfected activity.
Every being lives its life in the sphere of a greater being. The greater being provides the home for the lesser beings and continues to maintain that abode regardless of the activities of the lesser ones that make it their dwelling place. The sun radiates its vitality throughout the solar system for a complete solar manvantara and sustains the system through the law of compassion; the law of laws.
It is the monad, or soul, that slowly goes around and around the wheel of birth and death, taking on lesson after lesson, body after body, and moving on only when the lessons have been learned and the virtues of the lessons have been absorbed by the higher Self.
If one fails to strive to learn the lessons of life, then one starts the fall back into pain and suffering, and if one still persists in devolution, then one may fall so far behind that one cannot possibly catch up and stay with their group. Also, due to the law of cause and effects, so much bad karma has been caused that to keep up with the class of life becomes impossible. So the decision is made to pull the soul out for the rest of the manvantara, hence the so-called lost soul.
It always behooves one to constantly bear in mind, that no matter what I do to others I have automatically done the same to myself.
As meditators and initiates it is very important for us to stay on the path that we were initiated onto and go as far as possible in this life, and also to remember that we are cleaning out the mud in our pond that has collected for so many ages. The watchword is that the body must be purified, so if we have to come back it will be in a much more highly attuned vehicle than before.



All text © 2012 by Vincent J. Daczynski
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