The student, as he travels from the North towards the Equator, and from the East towards the West, passing from one country to another, will notice a change in elemental nature.
The devas assume a costume of the nature of the division in which they have taken up their habitat. The costume in which they clothe themselves when appearing to a student is most pleasing. As each country differs in character the devas clothe themselves in color, and each costume differs. For instance, to the artist the devas, especially the three great ones who are working over Ireland, portray themselves in a deeper range of color from that which we find in England or America.
The Irish devas show themselves in a color which is of a strong metallic hue, such as we see in early stained glass windows, and the greatest density is at the bottom of their robes, where you see the metallic blues and greens, which decrease and become lighter as you approach the head. The high lights of the folds of the costume are of a pinkish gray. We sometimes get this effect in fabrics woven in two colors like in shot silk, the folds appearing gray when the two colors are complementary.
The devas in Ireland impress you with the depth of their knowledge of the present, past, and future. They show you their work in bringing peace out of disturbed conditions, and they will impress you with the conglomerate foundation of races, which they divide roughly into two divisions, classified as Good and Evil.
They will show you good influences in races, nullifying disturbing ones which the “dwellers in darkness” have left behind them. They will show you the Golden Age long before Christianity, and also the renaissance of that age in the early Christian days.
Ireland today is still a place of pagan worship. At the side of its holy wells are to be found bushes and trees hung with strips of clothing from the diseased bodies of those who pray for help at these shrines. Later Christianity invariably built churches on holy places of pagan origin, for the early saints knew the efficacy of these sacred places.
At the Rock of Cashel today stands an ancient Druidic altar, on which the Munster Kings were crowned. Placed on it is one of the earliest Christian crosses, on which the figure of Jesus is clothed, as is always found on the earliest crosses of Ireland.
The Irish devas are the storehouse of great wisdom knowledge. They instruct the student how the lower knowledge of “the Four Masters,” the manipulation of nature’s elements, came into the hands of the early monks, who were interested in ceremonial magic. Through the book of the Four Masters they gained scientific knowledge which the renegade monks practiced secretly. In time this book was withdrawn by nature, for its knowledge was used illegitimately. The devas say that instead of becoming a bringer of light, it became the curse of Ireland. Few people know today that these renegade monks could put a curse upon the people who had plundered their seats of learning. These curses have lasted to the third and fourth generation. In such manner good may become evil.
There is a similarity between the lower counterpart of the Four Masters and the Four Horsemen of the Apocalypse. Thus Druidic knowledge filtered into early Christian minds.
The devas say that a great poetess will be born in Ireland, a liberator of the mind of the world, and that her music, strange to say, can be heard today rising out of the earth; this poetess will descend deep into the earth to bring back the gods of wisdom and understanding, like Orpheus and his lute. One of the devas often makes his appearance holding a child in his arms, a girl “who will once again bring music to this land.”
In the Highlands of Scotland the devas show you strong men leaving the land and going across the sea in many directions, like militant beings with sheathed swords. They will also show you ancient maps of Britain and Ireland bound together to the continent of Europe, and they impress you with the brooding of the spirit over Ireland, Scotland, and Wales. In England they impress you with the heel of the Roman law and scales of justice. But the scales they show you are not yet balanced.
In America you find the devas working through the youthful minds of humanity, and they show you symbolically a handful of grain being thrown over the land, and then the finer kernels are gathered together and sifted, each kernel according to its stature and strength, and then the sun is shown shining upon them, symbolizing the sifting and gathering together of the more advanced types of youthful minds.
The moon has a great influence over the treasure house in nature, for the beings who came over from the moon passed rapidly through the densities of matter and progressed into states of consciousness far beyond mankind, but they left their wisdom records behind them in nature’s treasure house. It is from this chalice in nature’s keeping that the devas can draw information for the Yogi, if he will live according to their standards. If he does not so live, this wisdom knowledge of nature is forbidden to him.
Surrounded by illusion and ignorance, the knowledge and comprehension to which we have attained is very small compared to the knowledge and comprehension of the devas, for those sentient beings stand always in the presence of truth. The student quickly discovers this when he can enter into a higher and finer atmosphere by going inwardly towards his own kingdom of heaven.
You can feel two divisions of comprehension when you place your hand upon an ancient Druidic altar which has not been defiled by modern man. Its vibration separates you from your own time, and impresses you with a splendor and brightness alien to our age. You discover vibrating through you a perception which carries you beyond ordinary realms of thought, a cosmic consciousness that God is not apart from his creation—that God is within everything that our senses register.
We reverence the learning and perception which the Druids derived from nature. We are told that much of this information is about to be revealed through the younger members of their torch, and early Christian chivalry symbolized by King Arthur and the Knights of the Round Table will acquire deep significance.
The man in the street little realizes these changes that are intermittently going on around him, or that he is undergoing a change. He must learn that nature changes rapidly and that evolution is not gradual, but intermittent.
Geologists have discovered that ore deposits, especially copper, which thirty years ago were passed as low grade, have suddenly become first class. The alchemical drawings stress the Four Winds, East and West, North and South, and in the Yoga teaching, though veiled and hidden, great stress was laid upon these “winds of heaven.” In the physical transmutation of baser metals into gold, great stress was laid upon the recognition of these movements in nature, and of the moment they began their operation. The Yoga student, through observation, should know when to tune in to these currents, in order to attain to their moments of instruction.
Nature revealed her instruction to the alchemists of old who were less worthy, and they knew the grandeur which surrounded them when they sought to harmonize themselves with nature and God. It was from this source that the great alchemists were able to perfect their art, for in their Yoga practice they were able to receive that instruction which brought them to God Realization. They were taught how to see into a thing and realize its activity and position in nature’s movements, and by perceiving the spirit, which works through all things, the realization came.
Few people question themselves as to the meaning of life, and as to where we are all going, and why we are chained to this world of illusion. But the student should take notice of what is going on around him and find out toward what goal all things are striving.
The sage says, “Go and seek knowledge; for the attainment of wisdom is the end of all things.” Does the student realize that moments are precious? Does he ever consider that this world is but a school room of experience? Some are eager to know the truth, but many allow it to pass unheeded.
There are many doorways leading to Truth, but each individual must find his own and learn how to knock thereon, and how to ask admittance, that he may receive the realization of Truth and attain to a finer perception.
There is a doorway to nature through which the student gains a wonderful realization of the Truth which is in all things. To enter it he must seek to know himself, to be true to himself, to be honest with himself, and he must also be honest with nature and with his fellow man.
The bringers of light, who are within nature, will always stimulate the student to aspire to his “sovereign gold.” He must pass through their door of honesty before he can stand in the presence of those upon whom Truth shines. The student is not ready until he seeks truth and honesty in all things. Aspiration for Truth gives him the power of perceiving the truth and falsity in other people. He must face the world in the attitude of a child, seeing and seeking the good in all things. Through his perception of truth he has learned that most of his own sufferings have come to him from his own spoken words, for as he brings himself into a closer union with his own Lord God of Truth within, he becomes doubly sensitive to the things set in motion by his spoken words.
In moments of anger, therefore, the student must learn patience and carefully to guard his speech. There are many invisible powers in nature which direct a man, and he may receive aid from those more evolved. Sometimes four or five people will enter a person’s life, in order to bring him the right contact which will bring greater assistance in his higher development. This is a thing learned in Yoga. You may have great admiration for the work a certain person has produced and you feel intuitively that an invisible link is drawing you towards him. Then watch for contacts and, if you are patient, you will find invariably that the meeting of a number of different people will be the means of contacting the friend of your desire. But if you are impatient with the contacts that you meet, you disorganize the work of nature, and probably the soul that you were seeking is not contacted.
A person may be listening to the performance of a great musician, and may turn suddenly to a friend and say intuitively, “I am going to meet that artist some day.” If the student is sincere in his practice, he will contact those who will assist him in his quest for knowledge and the greater wisdom.
A man came hurriedly into the home of a student who was busily engaged on his own work. The student lost his temper and was not as patient and as courteous as he should have been. That night a great teacher visited him and suggested that he had been most impatient that day, and that the whole career of his visitor had changed, for he had given way to his lower nature when he found no help coming to him from the student. To make up for this the student labored for over a year to assist that man, but the man knew it not.
We are not conscious at first of the instruments which our higher self uses in nature to assist us on our path, and that constant devotion to God and Truth brings us the protection of nature’s higher counterpart intelligence. We must remember that great light has been brought to this world through these intelligences in nature. The Koran was transmitted to Mohammed from the Lord by the angel Gabriel, that he may establish those who have believed, and as guidance and glad tidings to the Muslims; and it is also written, “It beseemeth not a man, that God should give him the Scriptures and the Wisdom, and the gift of prophecy, and that then he should say to his followers, ‘Be ye worshippers of me as well as of God;’ but rather, ‘Be ye perfect in things pertaining to God, since ye know the Scriptures, and have studied deep.’ God doth not command you to take the angels or the prophets as lords.”
The inspirers of our great poets and writers have been beings of nature. They have left symbols in humanity which, if properly used, will contact these different spheres of a higher and lower inspiration. Each man has within him a mandala, or chart, which is a symbol showing his place and position in nature and resembles the map of his horoscope.
The Yogis of the East, with their clear vision, will present the student with his mandala, or symbolic chart of his acquirements and his position in nature’s consciousness. This marks a point in the student’s initiations, and people who have acquired the art of drawing from their superconscious self, often draw their own symbolic charts.
We often see these mandala symbols in Tibetan paintings made by the initiated. However, the working and operation of these symbols is closely guarded by nature’s administrators of the law. It is a globe of consciousness of the past, present, and future. In other words, it is a means of linking an atomic filament or line to the student, through which he contacts the intelligence in Nature with which he is desirous of communicating. The reader must remember that the symbols we have here on the earth plane, when properly used, are energized by the intelligence of its higher counterpart symbol, and then the student knows that the line is in working order. Each great nerve center in our body has its own symbol, and is a receiving and transmitting station through which we contact nature. These centers are all linked up with our human brain.
The making of his body receptive to these finer vibrations is always difficult for the student, and the law is that you cannot speak about a thing unless you can demonstrate it. Until one has attained to the knowledge of how to run his motor car, he cannot teach another the intricacies of its operation.
When we pass through the doorway into nature’s consciousness we must remember our littleness, for this is the doorway of the bringers of light into this world of little perception. War is going on now in Europe and in China, all the nations are arming, and the people are already burdened with taxation after these centuries of experience. Look you to what little perception man has attained!
But nature’s intelligence still vibrates her chord, and some day man will be at peace with his fellows and no longer destroy human life. Nature is severe and shuts down on man’s power of perceiving the True, the Beautiful, and the Good, until he shall witness and revolt at the horror of his own bloodstained hands. Avarice, hypocrisy, and greed are at his elbow, while his arms are burdened with the weight of his sword. Therefore, let us each assemble ourselves to become the instruments of peace.
We have read about the dark ages of the past, and in the future people will read about the dark age of the present, when man was a destructive agent, warring against his sovereign, the Lord God of Truth within. Where are the poets to sing again the ideals of chivalry and righteousness among men and nations? Suspicion and jealousy do not dwell in an honest mind, or in an honest nation. Nations should follow the edicts of nature, which are:
- That men or nations should stand alone.
- That men and nations should be honest and truthful.
- That men and nations must seek earnestly for the Lord God of Truth within.
When men and nations follow these precepts they will feel the strength of those great laws of creation at their backs, and they will not, through wars and bloodshed, pass into oblivion.
Poets, as stimulators of our ideals, should not forget that the pen is mightier than the sword! When Harriet Beecher Stowe, authoress of Uncle Tom’s Cabin, met President Lincoln he said, “So this is the little woman who caused this great war!”
Before a thing is destroyed, something better should be put in its place. The sovereign purpose of nature requires that man must first have the ideal of self-perfection before he will be able to perfect himself in his heart, mind, and body. He must have the aspiration for justice (truth within), before he can become truly just.
He must remember that truth is the sword of justice and that he must first find it within himself, in order to recognize it in others.
He must ever be prepared, without hatred and without malice, to strike with the sword of justice when the cause of right demands, guarding well, however, that his stroke be ever short of vengeance, or oppression.
