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c. The sacral center is therefore closely related to matter, and there is a flow of energy between three points
in the lower part of the human body:
These create a great triangle of force, concerned with matter, with substance, form-building, creation, vitality and persistence in form. This triangle is a reflection of a much higher one, composed of:
1. The Throat center, corresponding to the sacral center.
2. The pituitary body, corresponding to the splenic center.
3. The pineal gland, corresponding to the basic center.
In the relation of these two triangles lies the clue to the instinct of self-preservation, the survival of the subtle bodies after death, and the principle of immortality which is seated in the Soul and functions when self-preservation and survival no longer hold sway. This constitutes a triplicity of ideas which requires most careful study and which—if I might so express it—gives the key to the Spiritualistic movement.
d. The sacral center is also connected with the Ajna center in the last analysis; the two together create a functioning duality which is productive of that subtle quality which we call personality. There is a wide field for investigation in the theme of personality as an integrated whole and in the quality of personality, which is the aroma, the influence, the effect and the radiation of a personality. I throw out these ideas to students, hoping that some research may follow which will relate this subject of the centers to the recognised facts of coordination, integration and their effects in producing greatness.
For those of you who are students of The Secret Doctrine, there is much to be unfolded anent the relation of the "lunar Lords," the Barhishad Pitris, to the solar Lord or Angel. The field of work of the former is the sacral center, par excellence; that of the solar Angel is the Throat center.
e. The sacral center registers the energy of the third aspect of divinity, just as the Solar Plexus center registers that of the second aspect and the basic center expresses the energy of the first aspect. Here again you have the lower centers reflecting the throat, heart and Head centers and thus completing the higher and the lower manifestation of the divine Trinity in man. This center was brought into full functioning activity in old Lemuria, the first human race; its energy is that of the Holy Spirit, overshadowing virgin substance.
f. The dense physical externalisation of this center is to be found in the gonads, the human organs of generation—viewing them as a basic unity, though temporarily separated in the present dualistic expression of the human being. It must be remembered that this separation fosters a powerful impulse towards fusion, and this urge to blend we call sex. Sex is, in reality, the instinct towards unity: first of all, a physical unity. It is the innate (though much understood) principle of mysticism, which is the name we give to the urge to union with the divine. Like all else that undeveloped man has touched, we have perverted and distorted a divine idea and prostituted an immaterial urge to material desire. We have reversed the direction of the sacral energy, hence the over-developed animal nature and functions of average humanity.
Healing as a Group
The inability of even the most advanced human mind to grasp themes and subjects as a whole. The synthetic element is as yet lacking. At present, the teaching and processes involved must be mastered step by step, detail by detail, precept by precept, application by application. But the future holds the promise clear, and the ability of the human eye to function synthetically, to grasp a landscape, for instance, in its broad and salient outlines and to do this simultaneously and in a flash of vision is the guarantee of the future technique of the race. One look by the illumined mind, one great radiation of love, and the healer or the healing group will know whether to heal, to aid the effort of the patient—a much slower process—or to refrain from healing.
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