Example research essay topic: Psychological Analysis Of The Nature Of Glamor – 1,949 words

In the preceding pages we dealt with certain
definitions of the words (frequently used
interchangeably) dealing with illusion and glamor.
We found that: Illusion is primarily of a mental
quality and was characteristic of the attitude of
mind of those people who are more intellectual
than emotional. They have outgrown glamor as
usually understood. It is the misunderstanding of
ideas and thought-forms of which they are guilty,
and of misinterpretations. Glamor is astral in
character, and is far more potent at this time
than illusion, owing to the enormous majority of
people who function astrally always. Maya is vital
in character and is a quality of force. It is
essentially the energy of the human being as it
swings into activity through the subjective
influence of the mental illusion or astral glamor
or of both in combination.

The Dweller on the
Threshold, always present, swings however into
activity only on the Path of Discipleship, when
the aspirant becomes occultly aware of himself, of
the conditions induced within him as a result of
his interior illusion, his astral glamor and the
maya surrounding his entire life. Being now an
integrated personality (and no one is a disciple,
my brother, unless he is mental as well as
emotional, which is a point the [27] devotee oft
forgets) these three conditions (with the
preponderance of the effect in one or other of the
bodies) are seen as a whole, and to this whole the
term the “Dweller on the Threshold” is applied. It
is in reality a vitalized thought-form – embodying
mental force, astral force and vital energy. The
problem, therefore, before all of you in this
group is to learn first of all: To distinguish
between these three inner illusory aspects. To
discover what conditions in the environment or in
the individual constitution induce these
situations of difficulty. To find out what methods
are effective in inducing a cessation of the
bewildering deceiving conditions.

It must be
remembered also that these distorting conditions,
found in all of you, are the medium whereby you
are tuned in on the world glamor and illusion. The
emphasis has been laid in esoteric teaching on the
training and liberation of the individual
aspirant. This is, of course, necessary, for the
mass is made up of the individuals, and in the
steady release from the control of these inner
delusions will come the eventual clarification of
humanity. Therefore each of you in this group must
of necessity work separately and apart with
himself, and learn to induce those conditions of
clarity and truth which will overcome the ancient
rhythms and deep seated habits and thus steadily
purify the aura. But this has now to be done as a
group, and this group constitutes one of the first
of the exoteric groups with which it is intended
to work in the new age. Through the activity of
such groups, the world glamor will be dissipated,
[28] but first of all the aspirant must learn to
deal with individual and group glamor.

It is
necessary to remember the following three things.
I am going to be brief and technical in teaching
this group, for my time is short and you have an
adequate technical knowledge with which to
understand that whereof I speak. First, the united
auras of the group members ever determine the
group condition, the group activity, usefulness,
problem and glamor. Hence emerges individual group
responsibility and individual usefulness. Each of
you either hinders or aids the group, according to
his auric condition, which is either in a state of
glamor or illusion or is kept relatively free from
these conditions. Second, that the first job that
each of you has to do is to determine his own
peculiar problem. In giving you your individual
instructions, I will take up with you in this
instruction where the particular tendency in this
direction of each of you lies, and whether it is
glamor, illusion or maya to which you habitually
succumb.

I will deal with directness, for I have
tested your sincerity and believe in your
willingness to be told the truth. Once you have
each determined the specific nature of your
peculiar problem, you can then work with
deliberation towards its solution – with
deliberation, brother of old, and with no speed,
but with due care and caution and with right
understanding. Thirdly, you must remember that as
I look at the individual in any of these groups, I
can at the same time gauge the quality of the
group itself as a whole. The amount of inner light
that can shine through and make its presence felt
in your auras can be seen by me and indicate to me
the strength and the efficiency and also the
potency of your individual group influence, for
the positive auras subordinate the negative auras.
What is required is a combination of positive
auras, deliberately subordinated to group work.
This illusion demonstrates in seven ways usually:
1. Through wrong Perception of an Idea. The
disciple cannot distinguish between an idea and an
ideal, between an idea and a thought-form, or
between an intuitive and a mental concept.

This is
one of the ways of producing illusion found most
commonly among aspirants. The mental atmosphere in
which we all dwell is one of illusion. It [58] is
also an atmosphere or area of conscious contact
wherein thought-forms of all kinds are to be
found. Some of them are placed there by the
Hierarchy for man’s finding; some of them are
men’s thought-forms, built around ideas; some of
them are very ancient ideals and have been
discarded, but still persist as thought-forms;
some of them are entirely new, and therefore are
not yet potent, but most attractive. All of them
have been created by man at some stage or another
of his individual and racial development. Many of
them are the shells of long exploded concepts;
still others are embryonic; some of them are
static and stable; many are in process of descent
from intuitional levels; a few are still illumined
by the clear light of the soul and are ready for
embodiment.

A large number of other thought-forms
are in process of disintegration. Some of these
forms or embodied ideas are of a destructive
nature, owing to the type of matter of which they
are formed. Others are constructive. All of them
are colored by some ray energy. A large number of
these forms are necessarily built through the
activity of the world of personality; others are
in process of construction through the agency of
the soul, as well as through the joint activity of
both these manifestations. Right perception is
therefore essential for each mind, functioning
correctly.

Aspirants must learn to distinguish
between: An idea and an ideal. Between that which
is embodied, that which is in process of being
embodied, and that which is awaiting
disintegration. [59] Between that which is
constructive and that which is destructive.
Between the old and the new forms and ideas.
Between the ray ideas and forms as they color the
higher presentations. Between ideas and
thought-forms, and between those which are
purposely created by the Hierarchy and those which
are created by humanity. Between racial
thought-forms and group ideas. I could list many
more differentiations, but the above will suffice
to show the need for right perceptions, and to
indicate the roots of the prevalence of the world
illusion, brought about by wrong perception.

The
cause is an untrained, unillumined mind. The cure
is training in the technique of Raja Yoga. This
results in the ability to hold the mind steady in
the light, to perceive correctly, to achieve a
right outlook, and to attain a right mental
attitude. It was these right attitudes with which
the Buddha was dealing when He outlined the Noble
Eightfold Path. It involves the reaching of a
right mental altitude. Yes, I said altitude, my
brothers, and not attitude.

The Causes of Glamor
1. The Racial and Individual Growth of Glamor We
shall now employ the word “glamor” to cover all
the aspects of those deceptions, illusions,
misunderstandings and misinterpretations which
confront the aspirant at every step of his way
until he achieves unity. I would have you note
that word “unity,” for it holds the secret of
disillusionment, as this process of release from
glamor has been occultly called. It will be
apparent to you (if you have studied these
instructions with care) that the cause of glamor
is primarily based upon the sense of duality. If
such a duality did not exist, there would be no
glamor, and this perception of the dual nature of
all manifestation lies at the very root of the
trouble or troubles with which humanity is – in
time and space – faced. This perception passes
through various stages and constitutes the great
problem of the conscious entity.

This condition is
a difficulty in the realm of consciousness itself
and is not really inherent in the substance or
matter. The dweller in the body perceives wrongly:
he interprets incorrectly that which is perceived;
he proceeds to identify himself with that which is
not himself; he shifts his consciousness into a
realm of phenomena which engulfs him, deludes him
and imprisons him until such time as he becomes
restless and unhappy under the sense that
something is wrong. Then he comes finally to the
recognition that he is not what he seems to be and
that the phenomenal world of appearances is not
identical with [95] reality as he had hitherto
supposed it to be. From that moment on he comes to
the sense of duality, to the recognition of
“otherness” and to the perception that his sense
of dualism should be ended and that a process of
unification and an attempt to achieve at-one-ment
should be undertaken. From that moment, the
troubles of the evolving man begin to be observed
by him and consciously encountered, and he faces a
long period of “extrication from glamor and the
entering into that world wherein only unity is
known.” The stages from then on might be
enumerated as follows: First: The stage wherein
the material world is recognized and valued.
Temporarily it is made the goal of all activity
and the man, refusing to recognize the difference
existing between him and the material and natural
world, seeks to identify himself with it and to
find satisfaction in purely physical pleasures and
pursuits. This stage divides itself into two
parts: That wherein satisfaction is sought in the
almost automatic response to the physical
instincts, to sex, food and warmth.

These loom
large in man’s consciousness. The animal nature in
man is made the center of the attempt to produce
some sense of unity. Because the inner and subtle
man is as yet “weak in impact” (as it is
esoterically called), a physical unification
temporarily takes place which serves to deepen the
glamor and to delay progress into freedom. The
stage wherein satisfaction and sense of oneness is
sought in the realm of material possessions, and
in the establishing of a center of beauty and
comfort in life on the physical plane. Therein the
man can be at home and oblivious of a growing
sense of dualism which, day by day, gets steadily
stronger. This stage only takes place [96] ages
later when the aspirant is about to reorient
himself to truth and to take the first steps
towards the Probationary Path.

It is a
correspondence towards the end of the Path of
Evolution to the stage above mentioned, but the
man experiencing it is a very different person to
the one who now seeks synthesis in the
materialization of beauty upon the outer plane.
The subtle man is now becoming dominant..

Research essay sample on Psychological Analysis Of The Nature Of Glamor