Summary: This post delves into Friedrich Nietzsche’s philosophical concept of the “will to power,” seeking to dispel misconceptions about this concept, emphasizing that Nietzsche’s philosophy is not about dominating others or promoting racial hierarchy. Instead, it encourages personal growth, self-affirmation, and the pursuit of one’s passions and talents.
The post warns against herd mentality and conformity, underlining the importance of individuality and personal freedom in Nietzsche’s philosophy. It suggests that his principles can empower individuals and society as a whole, fostering personal growth and self-realization by encouraging the pursuit of unique abilities and interests.
The author also draws parallels between Nietzsche’s will to power and Ken Wilber’s model of reality, the “Great Chain of Being”. This model proposes a hierarchical structure of existence, emphasizing evolution and growth. Both Nietzsche’s and Wilber’s philosophies are presented as valuable insights into human potential and its realization.
In addition, the post explores the concept of a spiritual Hierarchy of Masters of Wisdom and Compassion within Wilber’s Great Chain of Being. These Masters, embodying advanced spiritual states of consciousness, can act as guides or teachers to help others achieve higher levels of consciousness. The post also cites Edouard Schure’s book “The Great Initiates” as a philosophical and historical examination of significant spiritual figures.
Although the author acknowledges that these accounts could be considered by most a metaphysical or spiritual belief rather than empirically verifiable facts, historical evidence is presented about the factual existence of this planetary spiritual Hierarchy of Master of Wisdom and Compassion. Specifically, renowned psychiatrist and founder of Psychosynthesis, Dr. Roberto Assagioli, was an accepted (conscious) disciple in the Ashram of the Tibetan Master Djwhal Khul — the “Messenger of the Masters” — responsible for the latest spiritual dispensation for humanity penned by Alice A. Bailey.
Nietzsche’s Will to Power: Misinterpretations, Empowerment, and Modern Relevance
Introduction
Friedrich Nietzsche’s philosophical concept of the “will to power” has been widely discussed, debated, and unfortunately, often misinterpreted. Central to Nietzsche’s thought, the will to power is not a doctrine of racial supremacy or a justification for domination and exclusion, contrary to some misinterpretations. This essay aims to clarify Nietzsche’s idea of the will to power, dispel common misconceptions, and explore its relevance and applicability in today’s world.
The Will to Power: A Clarification
Nietzsche’s “will to power” is essentially an affirmation of life and the creative forces that drive individuals towards self-overcoming and the realization of their full potential. It is about personal growth, self-affirmation, and the pursuit of one’s passions and talents. The will to power is not a call for the domination of others or a promotion of racial hierarchy. It is a striving towards becoming who one truly is, an expression of individuality and creativity.
Misinterpretations and the Will to Dominate
Nietzsche’s philosophy has been wrongly appropriated by those advocating racial supremacy and exclusion ideologies. Such misinterpretations stem from a misunderstanding of the will to power as a will to dominate others. Nietzsche did not advocate for domination or oppression. Instead, he warned against the dangers of herd mentality and conformity, emphasizing the importance of individuality and personal freedom.
Empowerment and Self-Fulfillment
Nietzsche’s philosophy offers principles that empower individuals and society. His ideas encourage personal growth, self-realization, and the pursuit of one’s unique abilities and interests. He believed that every individual has the potential to become an “Ubermensch” or “superman,” a term he used to describe a person who has overcome themselves and achieved their highest potential. This realization of human potential is not at the expense of others but is an affirmation of one’s individuality and life.
Nietzsche’s Philosophy in Today’s World
In the contemporary world, Nietzsche’s philosophy holds significant relevance. It encourages us to affirm our individuality, cultivate our talents, and strive for personal growth and self-fulfillment. It warns against blind conformity and challenges us to question and re-evaluate societal norms and values.
Nietzsche’s philosophy can contribute to human progress by fostering an environment that values diversity, encourages personal growth, and promotes the pursuit of one’s passions. By embracing the will to power, individuals can realize their potential, contribute to societal progress, and lead a fulfilling life.
Conclusion
Nietzsche’s will to power is a profound philosophical concept that has unfortunately been misinterpreted by some. It is not a doctrine of racial supremacy or a call for domination, but a celebration of individuality, personal growth, and self-fulfillment. In today’s world, Nietzsche’s philosophy remains relevant, offering valuable insights into personal empowerment, the realization of human potential, and the enhancement of societal progress.
Nietzsche and Ken Wilber: The Will to Power and the Great Chain of Being
Ken Wilber, the philosopher and integral theorist, presents a model of reality known as the “Great Chain of Being,” which posits a spectrum of consciousness that spans from inanimate matter to the highest spiritual realization. This model can be related to Friedrich Nietzsche’s philosophy, particularly his concept of the “will to power” in interesting ways.
The Great Chain of Being and the Will to Power
Wilber’s Great Chain of Being suggests a hierarchical structure of existence where each level transcends but includes the previous. This model could intersect with Nietzsche’s idea of the will to power in terms of the drive towards self-transcendence and the realization of one’s full potential. Both philosophers emphasize evolution and growth, though they conceptualize it differently.
Nietzsche’s will to power can be seen as the driving force propelling individuals (and by extension, societies) up this chain, continually striving for higher levels of consciousness and existence. The will to power is about personal growth, self-affirmation, and the pursuit of one’s passions and talents – all of which align with moving upwards on Wilber’s chain.
Contrasts and Complementarities
However, there are contrasts between Nietzsche and Wilber that should be noted. Nietzsche’s focus was more on the individual’s internal overcoming and transformation, whereas Wilber’s model gives equal emphasis to both individual and collective evolution. Additionally, Nietzsche did not explicitly propose a spiritual or transcendent goal as part of his philosophy, unlike Wilber.
Yet, the two philosophies can complement each other. Nietzsche’s emphasis on the will to power could serve as a motivational force within Wilber’s model, driving individuals to seek higher levels of consciousness and existence. Meanwhile, Wilber’s model provides a framework within which Nietzsche’s ideas about the evolution of self and society can be situated.
Conclusion
In conclusion, while Nietzsche’s philosophy and Wilber’s model come from different philosophical traditions and have distinct emphases, they can be related in meaningful ways. Nietzsche’s will to power, with its focus on personal growth and self-transcendence, can be seen as a driving force within Wilber’s Great Chain of Being. Despite their differences, both offer valuable insights into the nature of human potential and the path towards its realization.
Spiritual Hierarchy of Masters in Ken Wilber’s Great Chain of Being
Ken Wilber’s model, the “Great Chain of Being,” posits a spectrum of consciousness from the most basic physical matter to the highest spiritual realization. This model can potentially accommodate the idea of a spiritual hierarchy of Masters of Wisdom and Compassion or “supermen.”
The Spiritual Hierarchy and the Great Chain of Being
If we were to consider the existence of a spiritual Hierarchy of Masters within Wilber’s model, these supermen would likely be situated at the higher levels of the chain—those associated with spiritual and transcendent states of consciousness.
In Wilber’s model, each level of the chain transcends but also includes the previous ones. Therefore, these Masters, being at the higher levels, would not only have achieved advanced spiritual states but would also incorporate and understand all the lower levels, including physical, emotional, and rational states of consciousness. This aligns with the idea of these Masters having both wisdom (a deep understanding of all levels of existence) and compassion (an empathetic connection to all beings).
Implications and Applications
The presence of such Masters could have significant implications within Wilber’s model. They could serve as guides or teachers, helping others navigate their way up the chain and achieve higher levels of consciousness. Their wisdom and compassion could provide insight and support to those on their spiritual journey.
However, it’s crucial to note that while Wilber’s model can accommodate this concept, it does not necessitate it. Wilber’s philosophy is primarily a map of consciousness and its potential evolution, not a specific spiritual doctrine or belief.
Conclusion
In conclusion, the concept of a spiritual Hierarchy of Masters of Wisdom and Compassion could potentially fit within Ken Wilber’s Great Chain of Being. These Masters would represent the higher levels of the chain, embodying advanced spiritual states of consciousness while also understanding and incorporating all the lower levels. They could serve as guides for others on the path to self-transcendence and spiritual realization.
The Great Initiates and the Spiritual Hierarchy of Masters
In “The Great Initiates”, Edouard Schure explores the lives and teachings of significant spiritual figures throughout history. The book is a philosophical and historical exploration, presenting these spiritual figures as ‘initiates’ who have achieved a high level of wisdom and spiritual realization. They represent a wide range of cultures and religions, emphasizing the universal nature of spiritual wisdom and compassion.
Schure’s work suggests the existence of these spiritual masters, recognizing their significant contributions to humanity’s spiritual heritage. However, the existence of such a hierarchy, as presented in the book, largely depends on one’s personal beliefs and interpretive frameworks.
Schure’s initiates could be seen as part of a spiritual hierarchy, but this interpretation would be a metaphysical or spiritual belief, not a factual claim that can be empirically verified. The book offers valuable insights into the spiritual wisdom of different cultures and epochs, providing a rich tapestry of human spiritual experience.
Empirical Proof and the Spiritual Hierarchy of Masters
The concept of a spiritual Hierarchy of Masters of Wisdom and Compassion is rooted in metaphysical beliefs and spiritual philosophies, which are inherently difficult to empirically prove or disprove. Empirical proof typically involves observation and experimentation – tools often used in the scientific method.
Empirical Evidence and Spiritual Realities
Empirical evidence for such a spiritual hierarchy would likely require observable, repeatable phenomena that directly indicate the existence and influence of these spiritual masters. This could potentially involve documented miracles, predictions, or other supernatural events directly linked to these masters.
However, it’s important to note that many aspects of spirituality and metaphysics resist empirical study. They often involve subjective experiences and realities that exist beyond the physical plane, which may not be fully accessible or understandable through empirical means.
Historical Figures as Evidence?
Historical figures like the Buddha and Jesus are undoubtedly significant spiritual teachers who have profoundly influenced humanity’s understanding of wisdom and compassion. Their teachings continue to guide millions of people worldwide, and they could be seen as part of a spiritual hierarchy.
However, while the historical existence of these figures and their teachings can be established, it does not necessarily prove the existence of a spiritual Hierarchy of Masters of Wisdom and Compassion. It demonstrates the presence of profound spiritual teachers throughout history, but the concept of a spiritual hierarchy involves specific metaphysical claims about the nature of these teachers and their roles in the world.
Conclusion
In conclusion, while historical figures like Buddha and Jesus provide evidence of remarkable spiritual teachers, their existence alone does not empirically prove the existence of a spiritual Hierarchy of Masters of Wisdom and Compassion. Empirical proof of such a hierarchy would likely require observable, repeatable phenomena directly linked to these masters, which is challenging given the nature of spiritual and metaphysical realities. Ultimately, belief in such a hierarchy often comes down to personal spiritual convictions and experiences.
THE EXTERNALISATION OF THE ASHRAMS
January 1946
by Master Djwhal Khul, the Tibetan Master
In these words I refer to an aspect of the amazing enterprise upon which the Hierarchy is embarked within this cycle: Its appearance, expression and activity upon the physical plane for the first time since it withdrew into the subjective side of life and focused itself on the mental plane (instead of the physical) during the days of ancient Atlantis and after the war between the Lords of the Shining Countenance and Lords of the Dark Face, as The Secret Doctrine calls it. For millions of years, as a result of the triumph of evil in those days, the Hierarchy has stood in silence behind world events, occupied with the following work—a work which will eventually be carried on exoterically instead of esoterically:
The Hierarchy stands as a wall between humanity and excessive evil. Forget not that as humanity is thus protected that protection extends to all the subhuman kingdoms, of which the fourth kingdom, the human, is the Macrocosm. The excessive evil, emanating from cosmic sources, requires the trained skill of the Hierarchy and the fiat of Shamballa to prevent it flooding over disastrously.
The Hierarchy works constantly at the task of awakening the consciousness aspect in all forms, so that it is awakened, expanded and intelligently employed.
The Hierarchy directs world events, as far as mankind will permit (for the free will and free decision of mankind may not be ignored), so that the unfolding consciousness may express itself through developing and adequate social, political, religious and economic world forms. They give direction; They throw a light; They impress those who are in contact with Them, and through the inflow of ideas and through revelation They definitely influence the tide of human affairs.
The Hierarchy directs and controls, more than is realized, the unfolding cyclic cultures and their resultant civilizations. These can then provide adequate forms, temporarily [Page 520] useful for the emerging soul of humanity. The format of cultures and civilizations receives special attention.
The Hierarchy receives and transmits energies and consequent forces from Shamballa, with resultant effects within the Hierarchy itself, and also with effects upon humanity and upon the soul of all things to be found in all kingdoms.
The Hierarchy receives that esoteric “Fire of God” which brings to an end cycles, ideologies, organizations and civilizations when the due and right time comes. This They do in order to make place for that which is better and which will prove adequate and not limiting to the awakening consciousness and the emerging life.
The Hierarchy prepares men for initiation by:
Receiving them into the Ashrams of the Masters.
Offering Their disciples opportunity to serve in relation to the emerging Plan.
Inaugurating through the means of the disciples of the period those new presentations of the training needed for initiation. Each major cycle receives new forms of the same ancient, yet basic, teaching. This present one is such a cycle, and much of my own work is in connection with this.
All of these activities and functions of the Hierarchy are well known to many of you theoretically, and to some at first hand—which is a good and useful thing to recognize. These activities have all been carried on “behind the veil” and are, of course, only a very small part of the total work of the Hierarchy. Much of it would be entirely incomprehensible to you. However, if the disciples of this modern world, and the initiates, can measure up to their present and presented opportunity, it should be possible for all of this not only to be carried forward in the full light of day, but with the cooperation and the understanding acceptance of the intelligent people everywhere, and also with the devoted acquiescence (though blind acceptance) of the man in the street.
The Master Morya, Who is one of the best known of the Eastern adepts, and Who numbers amongst His pupils a large number of Europeans and Americans, is a Rajput Prince, and for many decades held an authoritative position in Indian affairs.
He works in close co-operation with the Manu, and will Himself eventually hold office as the Manu of the sixth root-race. He dwells, as does His Brother, the Master K. H., at Shigatse in the Himalayas, and is a well-known figure to the inhabitants of that far-away village. He is a man of tall and commanding presence, dark hair and beard and dark eyes, and might be considered stern were it not for the expression that lies in His eyes. He and His Brother, the Master K. H., work almost as a unit, and have done so for many centuries and will, on into the future, for the Master K. H. is in line for the office of World Teacher when the present holder of that office vacates it for higher work, and the sixth root-race comes into being. The houses in which They both dwell are close together, and much of Their time is spent in the closest association. As the Master M. is upon the first Ray, that of Will or Power, His work largely concerns itself with the carrying out of the plans of the present Manu. He acts as the Inspirer of the statesmen of the world, He manipulates forces, through the Mahachohan, that will bring about the conditions desired for the furthering of racial evolution. On the physical plane those great national executives [55] who have far vision and the international ideal are influenced by Him, and with Him co-operate certain of the great devas of the mental plane, and three great groups of angels work with Him on mental levels, in connection with the lesser devas who vitalise thoughtforms, and thus keep alive the thoughtforms of the Guides of the race for the benefit of the whole of humanity.
The Master M. has a large body of pupils under His instruction, and works in connection with many organizations of an esoteric and occult kind, as well as through the politicians and statemen of the world.
The Master Koot Humi, Who is also very well known in the occident, and has many pupils everywhere, is of Kashmiri origin, though the family originally came from India. He is also an initiate of high degree, and is upon the second, or the Love-Wisdom Ray. He is a man of noble presence, and tall, though of rather slighter build than the Master M. He is of fair complexion, with golden-brown hair and beard, and eyes of a wonderful deep blue, through which seem to pour the love and the wisdom of the ages. He has had a wide experience and education, having been originally educated at one of the British universities, and speaks English fluently. His reading is wide and extensive, and all the current books and literature in various languages find their way to His study in the Himalayas. He concerns Himself largely with the vitalising of certain of the great philosophies, and interests Himself in a number of philanthropic agencies. To Him is given the work very largely of stimulating the love manifestation which is latent in the hearts of all men, and of awakening in the consciousness of the race the perception of the great fundamental fact of brotherhood.
At this particular time the Master M., the Master K. H. and the Master Jesus are interesting Themselves [56] closely with the work of unifying, as far as may be, eastern and western thought, so that the great religions of the East, with the later development of the Christian faith in all its many branches, may mutually benefit each other. Thus eventually it is hoped one great universal Church may come into being.
The Master Jesus, Who is the focal point of the energy that flows through the various Christian churches, is at present living in a Syrian body, and dwells in a certain part of the Holy Land. He travels much and passes considerable time in various parts of Europe. He works specially with masses more than with individuals, though He has gathered around Him quite a numerous body of pupils. He is upon the sixth Ray of Devotion, or Abstract Idealism, and His pupils are frequently distinguished by that fanaticism and devotion which manifested in earlier Christian times amongst the martyrs. He Himself is rather a martial figure, a disciplinarian, and a man of iron rule and will. He is tall and spare with rather a long thin face, black hair, pale complexion and piercing blue eyes. His work at this time is exceedingly responsible, for to Him is given the problem of steering the thought of the occident out of its present state of unrest into the peaceful waters of certitude and knowledge, and of preparing the way in Europe and America for the eventual coming of the World Teacher. He is well known in the Bible history, coming before us first as Joshua the Son of Nun, appearing again in the time of Ezra as Jeshua, taking the third initiation, as related in the book of Zechariah, as Joshua, and in the Gospel story He is known for two great sacrifices, that in which He handed over His body for the use of the Christ, and for the great renunciation which is the characteristic of the fourth initiation. As Apollonius of Tyana, He took the [57] fifth initiation and became a Master of the Wisdom. From that time on He has stayed and worked with the Christian Church, fostering the germ of true spiritual life which is to be found amongst members of all sects and divisions, and neutralizing as far as possible the mistakes and errors of the churchmen and the theologians. He is distinctively the Great Leader, the General, and the wise Executive, and in Church matters He co-operates closely with the Christ, thus saving Him much and acting as His intermediary wherever possible. No one so wisely knows as He the problems of the West, no one is so closely in touch with the people who stand for all that is best in Christian teachings, and no one is so well aware of the need of the present moment. Certain great prelates of the Anglican and Catholic Churches are wise agents of His.
The Master Djwhal Khul, or the Master D. K. as He is frequently called, is another adept on the second Ray of Love-Wisdom. He is the latest of the adepts taking initiation, having taken the fifth initiation in 1875, and is therefore occupying the same body in which He took the initiation, most of the other Masters having taken the fifth initiation whilst occupying earlier vehicles. His body is not a young one, and He is a Tibetan. He is very devoted to the Master K. H. and occupies a little house not far distant from the larger one of the Master, and from His willingness to serve and to do anything that has to be done, He has been called “the Messenger of the Masters.” He is profoundly learned, and knows more about the rays and planetary Hierarchies of the solar system than anyone else in the ranks of the Masters. He works with those who heal, and co-operates unknown and unseen with the seekers after truth in the world’s great laboratories, with all who definitely aim at the healing and solacing of the world, and with the great philanthropic world movements [58] such as the Red Cross. He occupies Himself with various pupils of different Masters who can profit by His instruction, and within the last ten years has relieved both the Master M. and the Master K. H. of a good deal of Their teaching work, taking over from Them for certain stated times some of Their pupils and disciples. He works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with Him in the work of healing some of the physical ills of humanity. He it was Who dictated a large part of that momentous book The Secret Doctrine, and Who showed to H. P. Blavatsky many of the pictures, and gave her much of the data that is to be found in that book.
Extract of a Statement by the Tibetan
Suffice it to say, that I am a Tibetan disciple of a certain degree, and this tells you but little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself. I live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric standpoint) preside over a large group of Tibetan lamas, when my other duties permit. It is this fact that has caused it to be reported that I am an abbot of this particular lamasery. Those associated with me in the work of the Hierarchy (and all true disciples are associated in this work) know me by still another name and office. A.A.B. knows who I am and recognises me by two of my names.
I am a brother of yours, who has travelled a little longer upon the Path than has the average student, and has therefore incurred greater responsibilities. I am one who has wrestled and fought his way into a greater measure of light than has the aspirant who will read this article, and I must therefore act as a transmitter of the light, no matter what the cost. I am not an old man, as age counts among the teachers, yet I am not young or inexperienced. My work is to teach and spread the knowledge of the Ageless Wisdom wherever I can find a response, and I have been doing this for many years. I seek also to help the Master M. and the Master K.H. whenever opportunity offers, for I have been long connected with Them and with Their work. In all the above, I have told you much; yet at the same time I have told you nothing which would lead you to offer me that blind obedience and the foolish devotion which the emotional aspirant offers to the Guru and Master Whom he is as yet unable to contact. Nor will he make that desired contact until he has transmuted emotional devotion into unselfish service to humanity,—not to the Master.
The books that I have written are sent out with no claim for their acceptance. They may, or may not, be correct, true and useful. It is for you to ascertain their truth by right practice and by the exercise of the intuition. Neither I nor A.A.B. is the least interested in having them acclaimed as inspired writings, or in having anyone speak of them (with bated breath) as being the work of one of the Masters. If they present truth in such a way that it follows sequentially upon that already offered in the world teachings, if the information given raises the aspiration and the will-to-serve from the plane of the emotions to that of the mind (the plane whereon the Masters can be found) then they will have served their purpose. If the teaching conveyed calls forth a response from the illumined mind of the worker in the world, and brings a flashing forth of his intuition, then let that teaching be accepted. But not otherwise. If the statements meet with eventual corroboration, or are deemed true under the test of the Law of Correspondences, then that is well and good. But should this not be so, let not the student accept what is said.
August 1934
On the Physical Existence of the Tibetan Master D.K.
The Tibetan Master is in effect an abbot of the Tashilhunpo Lamasery, a holy man recognized as such by the local people, although unknown as a Trans-Himalayan Mahatma.
Although D.K. is an abbot of Tashilhunpo, He seems not to be the 9th Panchen Lama, who since the end of 1924 and until 1933, after the death of the 13 th Dalai Lama, was outside Tibet exiled in Mongolia and China due to political matters.
The Master Who concerns Himself especially with the future development of racial affairs in Europe, and with the mental outgrowth in America and Australia, is the Master Rakoczi. He is a Hungarian, and has a home in the Carpathian mountains, and was at one time a well-known figure at the Hungarian Court. Reference to Him can be found in old historical books, and He was particularly before the public eye when he was the Comte de St. Germain, and earlier still when he was both Roger Bacon and later, Francis Bacon. It is interesting to note that as the Master R. takes hold, on the inner planes, of affairs in Europe, His name as Francis Bacon is coming before the public eye in the Bacon-Shakespeare controversy. He is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the Masters previously mentioned. He is at present handling the majority of the third ray pupils in the occident in conjunction with the Master Hilarion. The Master R. is upon the seventh Ray, that of Ceremonial Magic or Order, and He works largely through esoteric ritual and ceremonial, being vitally [59] interested in the effects, hitherto unrecognised, of the ceremonial of the Freemasons, of the various fraternities and of the Churches everywhere. He is called in the Lodge, usually, “the Count,” and in America and Europe acts practically as the general manager for the carrying out of the plans of the executive council of the Lodge. Certain of the Masters form around the three great Lords an inner group, and meet in council with great frequency.
On the fifth Ray of Concrete Knowledge or Science, we find the Master Hilarion, who, in an earlier incarnation was Paul of Tarsus. He is occupying a Cretan body, but spends a large part of His time in Egypt. He it was Who gave out to the world that occult treatise “Light on the Path,” and His work is particularly interesting to the general public at this crisis, for He works with those who are developing the intuition, and controls and transmutes the great movements that tend to strip the veil from the unseen. His is the energy which, through His disciples, is stimulating the Psychical Research groups everywhere, and He it was Who initiated, through various pupils of His, the Spiritualistic movement. He has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the devas of the astral plane He works to open up to the seekers after truth that subjective world which lies behind the grossly material.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.
Hebrews 11:1-6
The darkness of the solar disk is “the evidence of things not seen” during a solar eclipse.
Total solar eclipse
Partial solar eclipse
Such conviction is not blind faith, but a re-cognition of past factual experiences.
THE LORD BUDDHA HAS SAID
that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. But we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness. ”For this,” says he in concluding, “I taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly.”
Secret Doctrine III. 401
The Gayatri
O Thou Who givest sustenance to the universe, From Whom all things proceed, To Whom all things return, Unveil to us the face of the true Spiritual Sun Hidden by a disc of golden Light That we may know the Truth And do our whole duty As we journey to Thy sacred feet.
Let Light, and Love, and Power restore the Plan on Earth
From the center where the Will of God is known Let Purpose guide the little human wills The Purpose which the Masters know and serve.
Roberto Assagioli, FCD, was one of the more advanced disciples who worked with the Tibetan as He attempted to establish various specialized groups of servers for the purpose of world redemption. FCD’s deeply esoteric roots have been emerging into the light in recent years. A pioneer in the field of the new psychology, he derived much strength and guidance from his association with the Inner Ashram and as a result of his chelaship under the supervision of Master DK. His true Master, however, was the Master KH.
In “The Act of Will,” Roberto Assagioli offers an in-depth exploration of the human will, a subject that has fascinated scholars and laypersons alike for centuries. Assagioli’s work stands out for its comprehensive approach and practical application.
The will serves, quite simply, as the directing energy for all other psychological functions. We find that the discovery of the self is frequently connected with the discovery that the self has a will – is even, in a certain sense, a will.
Assagioli identifies three qualities of the will: skillful, strong, and good. Assagioli suggests that these three qualities are not mutually exclusive but rather integral components of an effective will.
A skillful will is one that is used wisely and appropriately, reflecting an understanding of context and circumstance. This is not about brute force but the ability to steer the will towards meaningful ends.
The strong will, on the other hand, is about resilience and determination, the capacity to stay committed to our goals despite adversity.
Finally, the good will is rooted in ethical considerations, a sense of responsibility towards oneself and others.
Roberto Assagioli explains the stages of willing as a process that begins with forming an idea of the will to do something. The process culminates in the realization of that idea, which involves bringing the desired outcome into existence. Here’s a brief overview of these stages:
Purpose, Evaluation, Motivation, Intention: These are the initial stages of willing. Purpose refers to the reason or objective behind the intention. Evaluation involves assessing the feasibility and implications of the purpose. Motivation propels the will to act on the intention. Finally, intention is the commitment to pursue the purpose.
Deliberation, Choice, and Decision: In this stage, alternatives are considered (deliberation), an option is selected (choice), and a commitment is made to follow through on that option (decision).
Affirmation: This stage involves a psychological reinforcement of the decision. Affirmation strengthens the commitment to the intention and bolsters the will to realize it.
Planning and Programming: Here, the individual devises a plan of action to realize the intention. This could involve setting goals, outlining steps, allocating resources, and scheduling actions (programming).
The Direction of the Execution: This is the final stage where the individual directs their efforts towards executing the plan. It involves actively managing and monitoring progress to ensure alignment with the intended purpose.
These stages of willing reflect a dynamic process that involves both cognitive and action-oriented elements. Assagioli’s model underscores the complexity of the will, demonstrating that it’s not a singular act but a series of interconnected stages leading from intention to realization.
Assagioli’s concept of the transpersonal will is particularly intriguing. He describes this as the will that emanates from a higher, spiritual dimension of the self. Unlike the personal will, which is often driven by ego and individual desires (wishes), the transpersonal will aligns with universal values and principles. Assagioli suggests that tapping into this transpersonal will can lead to profound personal growth and transformation.
The universal will, according to Assagioli, represents a broader, more encompassing aspect of will than the transpersonal will. While the transpersonal will pertains to the individual’s alignment with universal principles, the universal will refers to the cosmic force that governs the universe. Assagioli implies that understanding and aligning with this universal will can foster a deeper sense of connection and purpose.
Finally, Assagioli introduces the concept of the joyous will. This is the will that arises when we align our actions with our true nature and purpose. Rather than being a struggle or effort, the exercise of the joyous will feels natural and fulfilling. It is an affirmation of our authentic selves and a source of deep satisfaction and happiness.
… just love the Distinction between Subjective Experience (and perhaps now even Ones we can begin to point to as Materialized…) and those not yet Precipitated. As as Our Trust Grows in our Fellow Co – Workers, Our Power as a Group Grows as we Include more and more of that “which may not be fully accessible or understandable through empirical means…” yet… MY
… just love the Distinction between Subjective Experience (and perhaps now even Ones we can begin to point to as Materialized…) and those not yet Precipitated. As as Our Trust Grows in our Fellow Co – Workers, Our Power as a Group Grows as we Include more and more of that “which may not be fully accessible or understandable through empirical means…” yet… MY