Meditation. Guidance.
On guidance and meditation. Sundry notes. The Way of Man.
(8.20.7) Quite intentionally Laurency gives no information about methods of meditation. There are too many already; most of them unsuitable without a knowledge of the individual’s stage of development, exact horoscope, the departments of his causal and triad envelopes, whatever he possesses latently. In any case, everybody has to develop his own method and apply it until he receives personal instructions as a disciple of the planetary hierarchy. Anyone who seeks to contact his Augoeides and observes what is necessary to rouse his active intervention also learns how that tie is to be strengthened.
(8.21.1) There is in man’s life a “guidance” about which he cannot and should not know anything, since such a knowledge would infringe on his striving for self-realization. It is a guidance that stretches through the whole series of incarnations and to which one incarnation (the only one man knows anything about and believes to be his only life) is like a day in a 500-years life. It is a guidance according to the laws of life where any kind of “injustice” is quite impossible. Augoeides can only deplore that man is blind to the offers of life which Augoeides has prepared, blind to the possibilities he constantly arranges, despises and rejects his chances, all those missed opportunities. In life upon life the individual throws away his possibilities and then accuses life for his own stupidities. The true tragedy of human life is when man by his own mistakes foils the possibilities that Augoeides has carefully prepared, often in detail.
(8.21.5) As to “divine guidance in human life” it can be established that man to begin with is guided by his subconscious (the instinctive experience of tens of thousands of incarnations) until, at the stage of the mystic, he begins to contact the superconscious of his second triad (at first the causal superconscious), activated by Augoeides. It is man himself who shapes his life and his destiny (his future incarnations). He is no slave under any inevitable destiny, no slave under any other being. According to the law of freedom and the law of self-realization he has to develop his consciousness (his higher emotionality and mentality) himself and to acquire ever higher kinds of consciousness and thereby ever “freer will” and in so doing increasingly to become the “master of his own destiny”.
(8.21.10) Instead of concentrating on man’s first self, the esoterician tries to understand what plans his Augoeides has for him. We do not know what path of development man pursued in the past nor what path Augoeides has planned for his future incarnations. Everybody walks his own path, which is due to countless factors (such as involution through the different stages down to the mineral kingdom, through the group-souls of the different natural kingdoms, through causalization, through the different stages of human development during tens of thousands of incarnations, through the envelope departments of the present incarnation). An individual who has reached the mental stage can sometimes demonstrate a manifest tendency in the direction of his life as to his future contribution to evolution. It can be seen that his Augoeides sometimes urges him forward, sometimes keeps him back until he has acquired the necessary qualities and abilities. This is mostly done by the influence of external circumstances.
(8.21.12) Our life is our own doing. In the past we have arranged our future. We have no right to blame an arbitrary or unjust destiny.
(8.21.13) The existence of the Augoeides ‒ those supervisors and mediators, from higher authorities, of measures taken for what is best for men ‒ makes it clear that “everything is very well”, as well as it can be with those beings who ruin everything with their acts of folly. If it still goes wrong, it is the fault of men. The people of hatred do everything they can for life to be and remain a hell.
(8.22.4. Trust in Life) Those causal selves who have studied their own and other people’s series of incarnations (the largely imaginative studies of clairvoyants are not intended here) can unanimously affirm an absolute trust in life. Their Augoeides have proved their sovereignty by teaching their protégés precisely what was necessary for them to acquire qualities and abilities, to attain ever higher stages of development. They have demonstrated their omnipotence in the worlds of man by often being able to pilot individuals through the most “hopeless” payment incarnations unto the ultimate triumph, however abortive it appeared to life-ignorant mankind and posterity.
(8.23.11) Man’s relation to his Augoeides should not be a sentimental dependence, not the relation of the slave to his master, not that of the suppliant to the distributor of favours. Augoeides wants to make the human monad an independent individual who dares to live, dares to think, dares to act, for that is the one right way to learn from experience. Anyone who wills for the right is on the right track, and anyone who does as best he can has no reason to torment himself. Augoeides demands nothing absurd. He is the very common sense.