Living on the Right Frequency
A Course in Occultism
Michelangelo
E.P. Hafstein
This work is dedicated to my Group with gratitude and affection.
Contents
Chapter 1. Introduction
Chapter 2: The Way to Nirvana
2.1 Liberation Through Self-Denial
2.2 Travelling the Path
2.3 Correspondences in the Bhagavad Gita
2.4 Conclusion
Chapter 3: Trust Two Things in This World
3.1 The Yoga of Love, Bhagavad Gita, Section XII
3.2 Conclusion
Chapter 4: Occult Creation – the Way of an Accepted Disciple
4.1 What is Occult Creation?
4.2 How Does Occult Creation Take Place?
4.3 The Mysteries of the Sounding
4.4 Numbers and Colors
4.5 Tones and Colors
4.6 An Example of Occult Creation
4.7 Conclusion
References
Chapter 1: Introduction
Living on the Right Frequency contains my teachings on the occult sciences, divided into three parts:
- Yoga (the connection of personality and soul)
- Occult Meditation (the double working of the mind)
- Occult Creation (Service).
Chapter 2 focuses on Yoga (the connection between personality and soul). The goal is to establish a bridge of consciousness in the student’s mind. Once the bridge is complete, nothing can hinder the constant flow of consciousness or awareness from the higher spiritual levels to the student’s brain. In this way, individuals become increasingly aware of God’s plan.
Chapter 3 focuses on Occult Meditation (the double working of the mind). Occult Meditation serves three functions: first, it enhances sensitivity to influences from higher realms; second, it generates a continuous stream of consciousness; and third, it instructs the student in the fundamentals of Occult Creation (Service) by forming images or sequences of images in his mind.
Chapter 4 discusses Occult Creation (Service). Occult Creation is a natural extension of Yoga and Occult Meditation. As the connection between personality and soul deepens and understanding God’s plan flows into the student’s mind, their capacity for Service increases. The unification of personality and soul initiates a specific sequence of events or functions that involve the student on the physical plane. These functions always align with the aim and plan of God and are referred to as Service. Occult Creation serves as the method of Service and is a scientific approach for ongoing inner development.
Chapter 2: The Way to Nirvana
XV,5: Those who are free of pride and delusion and have shaken off all shackles, are at one with their soul, have chased off all desires and are not subject to those opposites which are called sorrow and joy, do not lose the path and arrive at the eternal goal.
XV,6: No sun is shining in that place, no moon, and no fires burn there. Those who arrive there never go back. It is my glorious dwelling place[1].
In this chapter, I explore the path every individual must take to travel: The Way to Nirvana. It is brilliantly described in the Bhagavad Gita, the foundation for this examination. My interpretation is based on another premise[2], though the ultimate foundation remains the same. This knowledge is something that every person receives when they reach a certain level, with a strong emphasis on effectively working off one’s karmic debt. The part of the Bhagavad Gita I reference is the final section on liberation through self-denial, presenting the poem’s conclusion.
2.1 Liberation Through Self-Denial
XVIII,49: The man who craves nothing, who is in control of himself and has chased away all desires, acquires supreme freedom for his work and through self-denial.
XVIII,50: Now I wish to tell you, Arjuna, in a few words, how the perfect man is. He arrives at the Eternal, which is the supreme goal of knowledge.
XVIII,51: He has purified his mind and attained self-control with constancy of mind. He has turned his back on sounds and other objects of the senses and has abandoned passions and evil.
XVIII,52: He lives in a remote place and requires little. He controls his tongue, his body, and his mind. He practices yoga and has composure.
XVIII,53: He is free of all self-love, the force of passion, excess, desires, and enmity, and regards himself as deserving nothing. He has already acquired peace of mind and achieved union with the Eternal.
XVIII,54: After he has become united with the Eternal, he is calm in his spirit. He desires nothing, regrets nothing, and is the same to all beings. Then, he acquires a perfect love for me.
XVIII,55: Then he knows me, learns what I am capable of and who I am because he loves me. He becomes one with my inner nature when he has acquired complete knowledge of me.
XVIII,56: Through my mercy, I allow him to swell in the eternal abode which will never pass away. He is always there, even though he continually engages in work because he seeks refuge with me.
XVIII,57: Whatever work you do, do it for me. Regard me as the highest. Trust your insight and keep me in mind constantly.
XVIII,58: You will overcome all difficulties through my mercy if you think constantly of me. But you will be lost if you do not obey my words through the love of self.
XVIII,59: If you trap yourself in self-comfort and think: “I will not fight,” your plan will stand you to no avail. Your nature will drive you out into the battle.
XVIII,60: You are bound by the duty your nature has given birth to. That which in your ignorance you are not willing to do, you will have to do, whether it pleases you or not.
XVIII,61: The Lord himself dwells in the heart of every being. His illusion, Arjuna, keeps all beings in constant motion, never at rest.
XVIII,62: Flee to him, Arjuna! He will give you divine peace through his mercy, an eternal dwelling place.
XVIII,63: I have already taught you these things, which are more deeply concealed than all secrets. Ponder on them, and then act as you think best.
XVIII,64: Hear again my divine word, which contains the supreme secret hidden within it. You are dear to me. Therefore, I wish to teach you things which can help you.
XVIII,65: Fix your mind on me. Love me. Worship and praise me. You, too, shall come to me. Honestly, I say to you: You are dear to me.
XVIII,66: Leave everything. Seek me as the eternal refuge. Have no fear: I shall release you from all evil.
XVIII,67: However, you shall not teach this to any man who does not discipline himself and does not love or serve, nor to the man who speaks ill of me.
XVIII,68: But the man who teaches this supreme secret to the man who loves me has perfect love towards me. He will undoubtedly come to me.
XVIII,69: No man renders more acceptable service than he. And no man on earth will be dearer to me than he.
XVIII,70: And each man who reads this sacred conversation of ours with attention makes sacrifices of wisdom to me. This is my opinion.
XVIII,71: And the man who listens to it with sincere faith and without ill-will, even he, at the moment of his liberation, will come to the blessed worlds of the righteous.
XVIII,72: Have you, Arjuna, listened to all this with a whole and undivided mind? And has the error your ignorance caused now departed from you, Arjuna?
Then Arjuna said:
XVIII,73: My error has left me. You, Krishna, have shown me mercy so that I could find my way. I am now decided as to what is to be done. Doubt has departed. I shall do as you advise.
2.2 Travelling the Path
My interpretation of the path to perfection is built upon four basic assertions. Knowing and simultaneously having them as one’s guiding light is equivalent to following the way to Nirvana. The basic assertions are Dharma, the duty of man; the soul as the creator; the emotional body and its purification; and the mental body and the work with thoughts.
Dharma, the duty of man: Dharma is the theory of duty in life and is best expressed in the words: “Do your duty, without fear of the consequences.” Each person’s dharma is their duty in one incarnation and constitutes their path, laid out before they are born on earth. It cannot be changed after they are born, and the personality’s free will does not affect it during that particular incarnation. The personality is the soul’s tool during each incarnation. It is divided into three parts, and the soul forms it according to the nature and purpose of each incarnation. It consists of the mental body, the emotional body, and the physical body, which is, in part, an etheric body.
The soul as the creator: When the personality becomes aware of its creator, the soul, and its role as the instrument of the soul in the three worlds, it makes every effort to embrace this role seriously. It decides to submit to the will of its creator. This submission involves turning inward to its origins. It is often easier for the Asian man to look within himself for God – the soul – rather than for the Western man, who tends to seek God in the universe – the spirit. Nevertheless, either path is the right one.[3] If we consider man as a natural entity, i.e., spirit and substance (Purusa and Prakriti), we find this entity consists of three main components: spirit, soul, and personality.
The highest component is the Spirit, the Monad, or Heavenly Father. The Sanskrit word “Purusa” is also commonly used. Purusa is, by nature, pure spirit and consists of three aspects: Will (the Father), Love-wisdom (the Son), and Active Intelligence (the Holy Spirit).
The next main component is the soul. It is a material phenomenon – a solar angel – summoned to help the spirit accumulate the experience needed to evolve in the expanses of the infinite. Like the spirit, the soul consists of three aspects: will (atma), intuition (buddhi (love/wisdom)), and abstract mind (the higher manas). It is easy to envision the soul similarly to how one might imagine personality. It exists in a physical form (causal body), and its seat is the higher mind. The emotional body of the soul is the intuitional body (buddhi), while its mental body is atma. Evolution aims to fill all compartments of the soul with experience, allowing the spirit to extract this experience and continue to evolve. When the causal body is full of experience, it is sometimes said that the Temple of Solomon is complete, enabling the spirit to draw knowledge from experience. At this point, the causal body bursts, and the solar angel, which for countless ages has observed through the eyes of the personality, accompanying its commander – the spirit – and executing its will, returns to its home. The spirit and the personality remain in the form of complete knowledge of experience, i.e., the perfect man. This state of consciousness (for it is a state of consciousness) is called Nirvana.
The lowest of the main elements is personality. Its composition has been described above. It is an instrument to gain experience. Ultimately, the human entity is like the fishing industry. The spirit is like an operating company that sets a particular goal. The soul is the boat used in the fishing, while the personality is the fishing equipment. Experience is the catch from each fishing trip; sometimes, it is plentiful, sometimes relatively poor. This illustration shows that the spirit, the soul, and the personality are all equally important in the whole scheme of things. Nothing is dispensable, and everything is equally important for overall progress.
The emotional body and its purification: The emotional body is the seat of our desires and longings. The aim is to train and purify it to reflect only feelings of love. The steps in the purification process are inoffensiveness, goodwill, and love. Man has free will on the emotional plane. If misused, it creates karma, while if used correctly, it can liberate the soul from the shackles of cause and effect. The training and purification of the emotional body involve understanding the composition and flow of emotions and guiding them in the right direction.
The origin of our emotions is twofold: emotional influences and self-created emotions. The influences in the former category take form outside the emotional body and are transmitted to it in three ways: From the plane of the soul, where those emotive influences form and control our dharma. It is also here that the influences originate, which give rise to feelings of love, from the mental plane (the lower, concrete mind), where the mental influences are found, which are always present until the third level of initiation is attained; and from the physical plane, which is the scene of physical stimuli we perceive through the physical body’s senses.
Self-created emotions are those formed within the emotional body. These emotions can be categorized into three groups: karma-creating emotions, which do not align with our dharma; neutral emotions, which align with our dharma; and Karma-destroying emotions, which also align with our dharma and are guided by the principle of service to the whole.
The mental body and thoughts: The mental body (the lower, concrete mind) is the dwelling place of our thoughts. Like the emotional body, the goal is to train and develop it until it ultimately reflects the aim and purpose of the soul. Man’s free will also operates on the mental plane, intending to gain control of our thoughts so that they free us from the shackles of karma. Here, we must understand the origins and progression of the contents of our minds and guide our thoughts in the right direction.
As with emotions, our thoughts have two origins: thought-creating influences and self-created thoughts. The influences in the first category originate outside the lower, concrete mind and reach it in three ways. Firstly, from the plane of the soul, which involves the influence of the soul on the lower, concrete mind. All inner teachings and the soul’s control of the personality (our dharma) originate from this group of influences. Secondly, from the emotional plane, we find the origin of emotive-creating influences, constantly present until the second level of initiation is attained. Thirdly, from the physical plane, or those influences perceived through the physical body’s senses.
Self-created thoughts can be traced to the lower, concrete mind. They can be divided into three groups: Karma-creating thoughts, which do not align with our dharma; Neutral thoughts, which conform to our dharma; and Karma-destroying thoughts, which also conform to our dharma, serving the whole as our guideline. The group of self-created thoughts constitutes our free will and forms the basis of the law of cause and effect.
As stated above, our dharma lasts for one particular incarnation and is laid down on the physical plane before we set out. This means, in other words, that there is no free will on the physical plane. To achieve a correspondence between an individual’s thoughts and emotions and the events that occur on the physical plane, thought forms, clothed in astral matter and originating from the plane of the soul, are projected into the mental body. The correspondence must be total for the personality to function as a whole.
An example by way of explanation: An individual murders his fellow man. Firstly, this event is determined on the plane of the soul before the personality is incarnated. Secondly, at the right moment, the soul sends a thought form, clothed in astral matter, into the mental body (which also influences the emotional body) to ensure complete harmony throughout the personality concerning the deed. We must remember that all experience must be acquired in the three worlds and that morality and moral notions are human constructs subject to cultural considerations and regional cultures. The question is not: Why did we commit murder, but how do we react to our actions? This is the basis of, and also the key to, karma.
2.3 Correspondence in the Bhagavad Gita
In this section, I compare the four basic assertions with some verses from Section XVIII of the Bhagavad Gita to demonstrate the correspondence between the doctrine of the Bhagavad Gita and these assertions.
Regarding dharma, man’s duty:
XVIII,59: If you trap yourself in self-comfort and think: “I will not fight,” your plan will stand you to no avail. Your nature will drive you out into the battle.
XVIII,60: You are bound by the duty your nature has given birth to. That which in your ignorance you are not willing to do, you will have to do, whether it pleases you or not.
Each individual’s dharma is laid out before the personality (the physical body) is born. Man’s free will on the physical plane does not influence the events in that particular incarnation.
Regarding the connection of the soul:
XVIII,65: Fix your mind on me. Love me. Worship and praise me. You, too, shall come to me. Honestly, I say to you: You are dear to me.
XVIII,57: Whatever work you do, do it for me. Regard me as the highest. Trust your insight and keep me in mind constantly.
No fundamental distinction is drawn between looking towards God in universal space and looking towards God within oneself. They are both the same. These verses speak of the perfect connection between the soul and the personality, or between God and man, as a prerequisite for inner development.
Regarding the emotional body and its purification, as well as the mental body and thoughts:
XVIII,51: He has purified his mind and attained self-control with constancy of mind. He has turned his back on sounds and other objects of the senses and has abandoned passions and evil.
XVIII,53: He is free of all self-love, the force of passion, excess, desires, and hostility, and regards himself as deserving nothing. He has already acquired peace of mind and achieved union with the Eternal.
The purification of the emotional and mental bodies is the prerequisite for entry into Nirvana. Our free will, manifesting in our emotional and mental bodies, is the force we must harness to drive progress.
2.4 Conclusion
Each individual who travels his course on the path of return faces the urgent question of how he can unite with the divinity while being of maximum possible use to the whole. The answer given by the Bhagavad Gita is the answer given by each soul to its instrument, the personality: “Believe in me and trust. Do your duty in life and follow the path with the right feelings and thoughts as your guide.”
Chapter 3: Trust Two Things in this World
Let two things share the highest place
And trust in them alone:
God in universal space
And God within yourself.[4]
Arjuna spoke:
XII,1: Which are the finer practitioners of yoga – those who have achieved peace of mind, who love you and worship you, or those who immerse themselves in meditation on the eternal and unmanifested?[5]
This chapter intends to examine the two paths of bhakti yoga to perfection. One is Western man’s path, i.e., faith in God in universal space. The other is followed by Eastern man, i.e., faith in God within oneself. When Arjuna stands before Krishna on the battlefield of Kurukshetra, he asks this urgent question: “Which is better, faith in God in universal space or faith in God within me?” Krishna represents the divine loving aspect of each aspirant’s soul. His reply to Arjuna forms Section XII of the Bhagavad Gita, which deals with love.
3.1 The Yoga of Love. Bhagavad Gita, Section XII
Then the glorious lord spoke:
XII,2: The finest practitioners of yoga, in my consideration, are those who have their whole mind fixed on me, who immerse themselves in meditation on me, who love me steadfastly, and who have unshakeable faith.
XII,3-4: They also come to me who keep their senses under control, who are constant and steadfast, who are concerned about the well-being of all, and who constantly worship the immutable, the ineffable, the unmanifested, the ever-near, the inscrutable; Him who is eternally constant and steadfast.
XII,5: Those who set their minds on the unmanifested have a far more challenging task. It is a difficult goal for those who live in earthly bodies.
Here, Krishna (the soul) has answered the question posed by Arjuna (the personality). Both paths are correct. However, there are more significant difficulties for the person who fixes his mind on God in universal space (the spirit) yet attains his goal. Some explanation is necessary to understand this better. The human entity consists of three aspects: spirit, soul, and personality. Spirit (Purusha) is the immutable, the unmanifested, the ever-near, the inscrutable, and the eternally constant. It is everything, yet at the same time, a part of everything. It is the Heavenly Father, yet also a cell in the body of the Heavenly Father. It is the will. The spirit’s journey – without beginning or end – summons a solar angel (the soul) to assist it. The solar angel is a material phenomenon that serves the spirit for a specific period. If it can be put so crudely, this period is the human entity, i.e., during which the spirit must collect the properties we name “experience.” It is the time the spirit takes to compose the Divine Life-Symphony: first the tonic, then the major third, then the fifth. Afterward, the leading note is found, and the Divine Seventh is an accomplished fact. The personality, by contrast, is the instrument that the soul creates in the resonance of the sacred word to capture the tones necessary to make the Divine Life-Symphony, one for each incarnation or personality.
Krishna (the soul) says: “Take only one step at a time.” First, the personality must believe in the soul – the next step up on the scale – and become one with it. This unification occurs in a state of complete faith, submission, and conviction regarding the existence of its higher part – the soul. The linking of the personality and the spirit, the second step on the scale, happens at the soul’s instigation when it has taught the personality to “walk.” This linking begins with the third level of initiation and naturally occurs with the support and assistance of the soul. At the fourth level of initiation, the soul completes its task; i.e., it has assembled all the tones of the Divine Life-Symphony and taught the personality to “walk.” When this is complete, the solar angel returns to its abode, and the personality, in the form of complete knowledge of experience, soars to the embrace of its Father in Heaven – the spirit. Then, this part of the spirit’s journey is completed. The fifth level of initiation has been achieved, and it prepares to continue its journey through the vast expanses of the universe.
XII,6-7: But I shall soon rise from the sea of death and reincarnation those who worship me, regard me as the supreme, immerse themselves in devoted meditation on me, having freed their minds of the confinements of action.
XII,8: Fix your mind on me alone. Direct your love and attention to me; you will live forever in me.
The personality’s creator – the soul – instructs it to behave: “Because I created you for a particular purpose and you are a part of me, you will live forever in me if you keep me constantly in your mind and heart. When your certainty and your will have merged with mine, we shall be unified as a single being – as we are. Your difficulty is fourfold, and you must realize this. The four aspects are as follows: You are an incarnated soul, and you must submit to an understanding of this. You carry out a particular duty in life, which I know thoroughly and have laid down for you in every detail. This is your dharma and forms a part of the collection of experience for our Father in Heaven. Accept your duty and live according to it. If you accept your dharma, let love reign in your heart and spiritual light in your mind.
“To make this easier for you, I will teach you an invocation to me. It goes as follows:
“My pathway is laid out before me.
I keep light in my mind and love in my heart;
a soul am I, soaring on wings to the heights.
“Repeat this invocation frequently, and I shall always stand by your side. You will remember it far better if you visualize it in this way:
“In this way, we two become one.”
XII,9: But if you are unable to think constantly of me, then practice yoga, Arjuna, and strive to come to me in that way.
XII,10: If you cannot practice yoga, make it your supreme goal to work as if you were working for me. In this way, you will achieve perfection.
XII,11: And if you are not capable even of this, then seek refuge in my loving activity. Renounce the fruit of your actions and maintain control over yourself.
XII,12: Knowledge is better than practice, but meditation is considered superior to knowledge. But renunciation of the fruits of action is even higher than meditation. Such renunciation brings immediate peace.
XII,13-14: He loves me and is beloved to me who bears no ill-will to any being, is loving and merciful, does not fix his mind on earthly things, is free of all selfishness, is constant in happiness or torment, tolerates the actions of others against him, is always glad and light of heart, is calm-minded, has self-control, is sincere and has devoted all his mind, love, and wisdom to me.
XII,15: Also dear to me is he whom no one fears, who himself fears no one and has rejected all expectation, annoyance, anxiety, and fear.
XII,16: He loves me and is beloved to me. He does not long for this world’s goods, is pure-hearted, without anxiety, without worries, and has rejected the fruits of his actions.
XII,17: He too is dear to me, neither attracted to nor repelled by things and covets nothing, takes no notice of favors or opposition, and is filled with love towards me.
XII,18-19: He loves me and is beloved to me who behaves the same way to friend and enemy, is constant, whether he encounters honor or insults, cold or heat, torment or delight, is free of all attachments, accepts praise and blame in the same way, is silent, accepts anything that comes to him, has no fixed abode and is constant in purpose.
XII,20: But dearest to me of all are those who live according to this law of immortality, which I have explained to you, are faithful and regard me as the supreme.
3.2 Conclusion
Just as a child learning to walk takes one step at a time, it is easier for the bhakti yogi to turn directly to his creator – the soul – with worship and devotion. When a bhakti yogi learns to “walk” with the aid of his soul, it takes him to meet his Father in Heaven – the spirit- where he stays forever afterward.
Chapter 4. Occult Creation – The Way of an Accepted Disciple
“In the beginning was the Word, and the Word was with God, and that Word was God. The same was in the beginning with God. All things were made by it, and without it was made, nothing that was made. In it was life, and the life was the light of men.” [6]
This chapter aims to throw light on how an accepted disciple carries out occult creation.
4.1 What is Occult Creation?
Occult creation by the personality on the physical plane is his response to the soul and the soul group’s attempts to engage him in a particular plan established before the personality comes into existence. This creation is simply the personality’s positive reply to the soul’s inquiry about collaboration. Thus, occult creation can only occur under the soul’s direction and on the soul’s plane. The personality’s positive response, i.e., the creation process, involves merging two rays to produce a specific tone in sounding the sacred word.
4.2 How does Occult Creation Take Place?
When a man’s soul has progressed far enough along the path of return to be capable of serving as an instrument for higher powers, it is typically welcomed into a group of pupils of a specific Master. Admission to such a group confers certain privileges and particular duties. Upon entering the group, the pupil becomes what is known in occultism as an accepted disciple. The pupil’s responsibilities (discipline) involve participating in the group’s work on the tasks. These pupils receive numerous privileges, including the power of occult creation. The individuals in the group are souls, which may be incarnate or non-incarnate. Contact occurs within the consciousness of the pupils, and their work is conducted primarily on the mental plane. The pupil is granted the power of occult creation for one purpose: to utilize it to advance the group’s program.
The prerequisites for occult creation are the conditions for admission to the Master’s group of disciples. The premises can easily be visualized as a triangle, with the soul at the apex, the mind in the right corner, and the heart in the left corner.
Figure 4.1: The connection between soul and personality
We can also view this from a higher perspective, in which case we see the same triangle as follows:
Figure 4.2: The condition of the soul
This triangle illustrates the condition of the soul, while the other one above demonstrates the connection between the soul and personality. Firstly, the contact between the soul and the personality must be such that it can be certain of the soul’s will and obey its commands unconditionally. This often involves suffering and loneliness for the personality. However, this state of affairs soon disappears when the disciple realizes he is never alone. Secondly, the heart must reflect the love and wisdom of the soul. The emotional body (in occult terms, the condition of the water) must be as calm as a woodland pond where there is no movement and all selfishness has been left behind. Thirdly, the mind must be pure, and complete peace must reign. It must be the lantern of the soul that illuminates God’s plan.
The execution of occult creation is a complex process that demands the concentration of the entire personality. It can be divided into six stages:
Stage one: The pupil assumes a specific posture for meditation. He calms his physical body and achieves balance in his emotional body. He maintains alertness in his mental body and prepares for the cognitive work ahead.
Stage two: The pupil connects with the forces of his soul through the Disciple’s Invocation, which runs as follows:
My pathway is laid out before me.
I keep light in my mind and love in my heart;
a soul am I, soaring on wings to the heights.
The Disciple’s Invocation emphasizes four key points that the pupil must remember: 1. The pupil is an incarnate soul and must be governed entirely by this awareness. 2. The pupil has a specific duty in life, which the soul establishes before the physical body is created. This life duty is commonly referred to as dharma. 3. Only love exists in the emotional body. 4. Complete peace prevails in the mental body, illuminated by spiritual light. This can be represented as a triangle:
Figure 4.3: The thoughtforms of the disciple while reciting the Disciple’s Invocation
Contacting the forces of the soul is sufficient, as the soul, on its plane, will manage all other internal connections.
Third stage: The pupil generates a clear thought form of the part of the plan revealed to him. These thought forms must remain clear whether the pupil evokes them as stationary images or sequences of events.
For a highly trained disciple with a strong soul connection, the process’s first, second, and third stages merge into a unified whole. He calls forth his thought form of the plan without needing to connect with his soul (because he is constantly in contact with it). He does not require a specific meditation position.
Fourth stage: Inhaling, the pupil draws the forces of his soul toward himself, aligning his meditation with the meditation of his soul.
Fifth stage: The pupil holds his breath, concentrating all his perception in his head. His thoughts about his part of the plan remain steady.
Sixth stage: Exhaling. The disciple breathes out the plan. At this stage, his will is the most potent force. As he exhales, the disciple transfers the plan from his mind to his brain, the physical body’s receptor. In this way, the disciple has succeeded not only in activating the two lower corners of the “soul triangle,” i.e., love/wisdom and active intelligence but also the apex, the soul’s (and at the same time the personality’s) will, to his advantage and that of the plan. The personality has accepted the soul’s collaboration offer in the three worlds.
4.3 The Mysteries of the Sounding
The mystery is contained in the sixth stage of occult creation, exhalation. The riddle’s solution consists of correctly answering the questions: What is sounded during exhaling? And how does the sounding take place, i.e., what is the pitch and duration of the sound?
The answer to the first question is simple. In exhaling, the sacred word OM is used.
The answer to the second question is: The merging of the personality and the soul represents the combination of two rays to form a tone. The pitch of this tone is determined by the rays of the individual’s soul and personality. The disciple discovers which soul and personality ray he is on. Because the ray of his personality is a sub-ray of his soul’s ray, the solution lies in identifying the soul and the personality ray within it. Further information on these points can be found in sections Numbers and Colors (section 4.4) and Tones and Colors (section 4.5). The duration of the tone corresponds to the length of the disciple’s exhalation.
4.4 Numbers and Colors
In this section, I begin by explaining the mutual relationship between tones and colors. As this relationship is mathematical in nature, I delve into the connection between numbers and colors.
Our number system—the decimal or base 10 number system—is so named because of its structure, which employs ten numerical symbols: 0, 1, 2, 3, 4, 5, 6, 7, 8, and 9. The system’s origin can be traced to using fingers to aid in counting. Later, the decimal system became officially adopted, and it is now an essential part of everyday life for most people. As is common knowledge, all conceivable numerical entities can be obtained using combinations of these ten symbols.
However, the decimal system is not the only universally valid number system that can represent numerical quantities. Number systems with fewer or more than ten symbols can also be utilized. An example is the binary system, the “language” computers use. This system consists only of the symbols 0 and 1. We can obtain all conceivable numerical entities by employing different combinations of these two numerical elements, just as in the decimal system.
Similarly, a numerical system can be utilized based on seven symbols: 0, 1, 2, 3, 4, 5, and 6. This is known as the base 7 number system. In the base 7 number system, just as in the previous two mentioned, the numerals can be arranged in any order; thus, this system is not inferior to the others. The only distinction between it and the base 10 number system is that the number of symbols is reduced from ten to seven. The base shifts from the fingers of two hands to the number seven, corresponding to the number of rays in our solar system.
The mathematical properties of the base 7 number system are the same as those of the base 10-number system. The same complex calculations, including addition, subtraction, multiplication, and division, can be carried out in both systems. For example, the number 9 in the base 10-number system corresponds to the number 12 in the base 7 number system (this would be written 12VII and read as one two). Similarly, the decimal number 27 corresponds to 36VII. If the numbers 25VII and 34VII are added, the result is 62VII. Similarly, if 13VII is subtracted from 66VII, the answer is 53VII, and the product of 32VII and 24VII is 1131VII.
The seven rays formed when the solar system was created are reflected in the colors of the rainbow. When a ray of sunlight is refracted in a drop of water, it reveals the spectrum of white light: the seven rays of violet, indigo, blue, green, yellow, orange, and red.
Just as musical tones are based on different wavelengths, light colors depend on varying wavelengths. Visible light lies between 370nm (violet) and 700nm (red; 1nm = 0.0000001cm). Violet light covers 370nm – 425nm; blue from 425nm – 500nm; green from 500nm – 570nm; yellow from 570nm – 590nm; orange from 590nm – 620nm, and red from 620nm – 700nm. The light of the indigo ray is dark blue and therefore has a wavelength in the range of 425nm – 450nm. This demonstrates that the colors of the spectrum are arranged in a specific order according to their wavelengths, with the order being violet, indigo, blue, green, yellow, orange, and red.
The base 7 number system can correspond to the colors of the spectrum: Violet = 0, indigo = 1, blue = 2, green = 3, yellow = 4, orange = 5, and red = 6. As mentioned above, starting the order with violet is natural since it has the shortest wavelength of white light.
According to this scheme, we can map the colors onto the numbers of the base 7 number system mentioned above as follows: The number 12VII = (one, two – indigo, blue), 36VII = (three, six – green, red), 25VII = (two, five – blue, orange), 34VII = (three, four – green, yellow), 62VII = (six, two – red, blue), 13VII = (one, three – indigo, green), 66VII = (six, six – red, red), 53VII = (five, three – orange, green), 32VII = (three, two – green, blue), and 24VII = (two, four – blue, yellow), etc.
4.5 Tones and Colors
In this section, I demonstrate the relationship between tones and colors. The mathematics used is the base 7 number system. The colors employed are the seven colors of the spectrum of light, and the sound represented is forty-nine tones spanning the seven octaves of the scale. They correspond to the notes of the C-major scale, ranging from A,, of the sub contra octave to g”” of the fore-line octave.
By the order of colors and numbers, we connect the violet color with the four-line octave, the indigo color with the three-line octave, and so on, with the red color corresponding to the contra octave. The system is, therefore, as follows: Violet = 0 = the four-line octave, indigo = 1 = the three-line octave, blue = 2 = the two-line octave, green = 3 = the one-line octave, yellow = 4 = the small octave, orange = 5 = the great octave, red = 6 = the contra octave. Similarly, the tones within each octave are in the following order: c, d, e, f, g, a, and b. In our combination, it goes as follows: a = red = 6, b = orange = 5, c = yellow = 4, d = green = 3, e = blue = 2, f = indigo = 1, and g = violet = 0 (note the shift in the order of colors, tones, and octaves). Each tone comprises two of the seven colors or two numbers. For example, let us take the tone f’ in the one-line octave. In our system, we can write it with the numbers 31VII (three, one) or as colors: green, indigo. In the same way, the tone c”’ in the three-line octave can be written 14VII (one, four) or as colors: indigo, yellow.
Table 4.1: The combination of the Tones, the Colors, and the Numbers in the combination described above.
Earlier in this chapter, the correct pitch and duration for sounding the sacred word OM were discussed. The disciple needed to identify his soul and personality ray, combine them, and derive from them an entity, i.e., a tone.
This should be a simple matter in light of what is stated above. It must be noted that the disciple himself must determine his ray before anything else can be attempted. Let us say, for example, that the disciple believes he knows his soul and personality ray. He believes that the soul ray is the blue ray and his personality ray is the red ray. The remainder is now simple. First, he determines the blue octave and then the red note within the blue octave. The result in this case is 26VII = blue, red. He has now arrived at the tone a’ in the one-line octave (440Hz). This is the note or tone that the disciple is to use.
4.6 An Example of Occult Creation
The following section presents an example from my own experience. It illustrates the methods used in sound creation and how the will aspect of the soul is activated.
We begin where I have been allocated a part of my group’s plan. The plan has advanced to the point where this knowledge is rooted firmly in the personality’s mental and emotional body. As a soul, I only have a choice regarding how the plan is carried out since it has already been decided. In terms of personality, I, by contrast, have no choice in the plan. If it can be called a choice, my only choice is to accept my soul’s instructions regarding the collaboration. My agreement is given through my execution of creation by sound. The knowledge I have acquired regarding my plan within the group consists of four parts:
1. To demonstrate that the science of numbers is the science of color.
2. To demonstrate that tones and colors, in certain combinations, can promote healing of the diseases and disorders of the personality.
3. To lay the foundations of New Age Medicine;
a) By introducing a new means of classifying diseases, expressed in numbers, which shows which color is best suited for healing.
b) By composing music best suited to cure certain diseases.
4. To write a work describing my service in one lifetime.
I begin to organize and prepare myself for the work. As a personality, I try to appoint a time for these four parts to happen, but this is an illusion since time is relative, and my soul has previously laid out the plan on inner planes. All my preparatory work (which comprises the first level of meditation) has only one goal: the internal connection of my personality and its connection with my soul. As an example of creation by sound, let us take the first part of the third point of my plan, which is to lay the foundations of New Age Medicine. My role is to make known the knowledge that has filtered into my mental body.
Stage 1: I meditate on the presentation of this material. In previous years, I have learned about the new classification of diseases in my mental body (see www.hafstein.info). I found the solution and generated a clear thought form for my classification system. At this stage, I am connected with the forces of my soul since the knowledge of the project is located there. The information comes from my soul when my personality “finds a solution” to the matter. This emphasizes the necessity of beginning the work with a strong connection between personality and soul.
Stage 2: I summon the forces of my soul to myself as I recite The Disciple’s Invocation. I inhale, so I bring the meditation of my personality into harmony with the meditation of my soul.
Stage 3: When inhalation is complete and I hold my breath steadily, I project the plan onto the “walls” of my mental body, displayed in my mind. I use all my energy to keep the thought form steady, while simultaneously moving it towards the center of my forehead, the third eye, the seat of the soul. The center becomes a “sea of fire,” I feel a sensation there like a hot flame burning.
Stage 4: I maintain the thought form steadily throughout the entire exhalation, never deviating from it. Simultaneously, I sound my tone at the correct pitch and for the appropriate duration. A tremendous effort is required to execute this.
In this way, I have sent my plan into my physical brain (the physical world) – the world of form, where it waits to be carried out. The will aspect of the soul ensures that the execution occurs at the right time.
4.7 Conclusion
Yoga is the connection between the soul and personality. Yoga has been taught to aspirants and disciples in various forms throughout the ages. Furthermore, many works have been written about yoga. Yoga aims to introduce the pupil to living in the present moment. Living in the present moment aligns with our dharma and free will. Heart and mind unite in a single stream in the individual’s life, and we realize that the soul controls the path. Conversely, the soul must pave the way, following the success of our mind and heart, our free will, in our previous lives on earth.
Service (Occult creation) is working as a soul. The aim is to teach the disciples to engage in the future. Service is the method of occult creation. It is a new teaching subject within occultism introduced in a general reader’s work. This subject has always been taught as part of occultism, but only to initiates who are bound by an oath of silence. However, in the last two millenniums, teachers of the occult sciences have prioritized making us aware of the soul’s aspect: love/wisdom. The World Teacher, through his disciple Jesu of Nazareth, introduced mankind to this aspect two thousand years ago.
With the entry of the seventh ray and the Age of Aquarius, the World Teacher has placed significant emphasis on clarifying the Will aspect of the soul and its application. Publishing the method of occult creation in a work aimed at the general reader is a step in this direction. Through this innovation, we can hope that God’s plan will become clearer and that more disciples will consciously participate. This means we can expect that the aim and will of all disciples will be more clearly defined and that the “precipitation” from God’s mind will be condensed.
References
1 Bhagavad Gita. XV, Author unknown.
2 Hafstein, P. 1990: Hinn fullkomni maður og frjáls vilji. In Gangleri Autumn 1990, pp. 84–94. Reykjavík, Guðspekifélag Íslands.
3 Bhagavad Gita, XII. Author unknown.
4 Thorsteinsson, S. 1958: Ljóðmæli. Reykjavík: Leiftur. (From Lífshvöt, pp. 90-93).
Trúðu á tvennt í heimi,
Tign sem hæsta ber,
Guð í alhemsgeimi,
Guð í sjálfum þér.
5 Bhagavad Gita. XII, Author unknown.
6 The Geneva Bible. A Facsimile of the 1606 Edition. The Gospel According to John. Ch. 1, vv. 1-4, p. 1037. London, England: Robert Barker. <https://archive.org/details/ost-english-bible00lond/page/n5>.