Commentary 41: DINA II Studies
Sagittarius FMN/SFF 2006
LAWS-Living Ageless Wisdom School
[It is advised that you have either you DINA II book open to the pages on which
this Commentary focusses or that you set up a situation on your computer in
which you can toggle between the Commentary and the original text in electronic
form. This will preserve the continuity of your understanding, as the Commentary
is quite analytical and divides paragraphs into many parts.]
[All underlining, bolding and enlargements—MDR]
Teachings on Meditation
PART VII
April 1945
MY BROTHERS:
As this world catastrophe draws
to its inevitable close and the Forces of Light triumph over the forces of
evil, the time of restoration opens up.
1.
The Forces of Restoration
are associated with the energies of the sign Aries; the Forces of Enlightenment
with the sign Taurus; the Forces of Reconstruction with the sign, Gemini.
2.
The following quotation
offers us something of value on the Forces of Restoration.
There is first
of all the phase, now in progress, which will culminate at the time of the
Easter Full Moon. This is dedicated to planning for an inflow of the Forces
of Restoration. Do not misunderstand these words. The Hierarchy is
not occupied with the restoration of the old order, with the state
of life prior to the war, or with the renewal of the theologies (religious,
political and social) which have governed the past and which have been largely
responsible for the war. The restoration referred to is psychological in nature,
but will work out in the restoration of the will-to-live and the will-to-good.
It will consequently be foundational, and will guarantee the new civilisation
and culture. This is a very different matter.
These Forces of Restoration are concerned
with human vision, human integrity and human relations as they underlie the
entire problem of the brotherhood of man. These [Page 457] energies, if released
upon the Earth, will render futile the efforts of the old order (in politics,
religion and education) to restore what was and to bring back that which existed
prior to the war. (EXC 456-457)
For each of you this indicates
a renewed time of service and of activity. I send you herewith the final stanza
of the Great Invocation, as per my promise. I gave you the first about nine
years ago and the second during the course of the war. I would ask you to
use it daily and as many times a day as you can remember to do so; you will
thus create a seed thought or a clear-cut thoughtform [Page 149] which will
make the launching of this Invocation among the masses of men a successful
venture when the right time comes. That time is not yet.
3.
We see the method
of occult work. A trusted group of esoteric students is given the invocation
for understanding, enunciation and empowerment. Later, it is given to a still
wider group of esoteric students and then to the members of the public.
4.
We see that this
letter was of great importance as it was for DK students their first introduction
to what we have come to know as The Great Invocation—really the third stanza
of a three-part Great Invocation (1936, 1940, 1945)
5.
The Second World
War was coming to a close and the Great Mantram, largely due to a momentous
decision on the part of the Christ, was released for the use of humanity.
This Great Invocation can be
expressed in the following words:
From the point of Light within
the Mind of God
Let Light stream forth into the
minds of men.
Let Light descend on Earth.
From the point of Love within
the Heart of God
Let Love stream forth into the
hearts of men.
May Christ return to Earth.
From the Centre where the Will
of God is known
Let Purpose guide the little
wills of men—
The Purpose which the Masters
know and serve.
From the Centre which we call
the race of men
Let the Plan of Love and Light
work out.
And may it seal the door where
evil dwells.
Let Light and Love and Power
restore the Plan on Earth.
6.
With these words
we are all deeply familiar, though there are imbedded meanings which we have
far from fathomed.
7.
When we come to
the section of DINA II (below) dealing with the meditations given by DK to
His new seed group, we will explore some of the deeper meanings of this greater
stanza of the three-part Great Invocation. There are microcosmic, systemic
and cosmic interpretations possible.
It has been difficult to translate
into understandable and adequate phrases the very ancient word-forms which the Christ will employ.
8.
This is a great
mantram for the invocation of power and light.
9.
Clearly, it was
in the Archives of Shamballa for millions of years before its release to humanity
was permitted.
These word-forms are only seven
in number, and they will constitute His complete, new utterance.
10.
Let us for the moment
call the third great stanza of the Great Invocation by the name, “The Great
Invocation” rather than “The Great Invocation, Part III”. This will simplify
our approach in the present Commentary.
11.
When it comes to
discussing the internal divisions of The Great Invocation, we can call the
parts by the names “sections” or “verses”. Sometimes DK uses the word “stanzas”,
although this could cause confusion because the three Great Invocations are
all called “stanzas” of one greater Great Invocation in three parts.
12.
That there is an
‘original’ of the Great Invocation is fascinating. Perhaps it is written in
the Senza language or perhaps like the “Affirmation of the Disciple” it antedates
the appearance of both Sanskrit and Senza.
I have only been able to give
their general significance. Nothing else was possible.
13.
There is no means
of translating the original into the modern languages of Western (or Eastern)
Civilization.
But even in this longer form,
they will be potent in their invocative appeal, if said with mental intensity and ardent purpose.
14.
We are given the
mode in which the Invocation must be “said”—with “mental intensity and ardent
purpose”. These requirements, obviously, do not equate with volume of sound!
The points of emphasis upon which
I would ask you to dwell (once it is permissible to use the phrases) are two
in number:
15.
We note that whether
or not the group can use the Great Invocation at a given time is a matter
of permission. We judge that DK is accountable to His Superiors Who are, as it were, “Guardians” of the Invocation.
16.
As (we will learn)
the Great Invocation reflects the thoughtful “conclusions” of Sanat Kumara,
it may be that He is the Source to be consulted for the granting of permission.
17.
We have learned
that when the Christ decided to “reappear on Earth” in physical form, permission
was granted to Him (from Sanat Kumara) to utilize this ancient and venerable
mantram.
18.
The following phrases
on which the members of the New Seed Group are asked to dwell are signals
for us as well.
1. May Christ return to Earth. This return must not be understood in its usual
connotation and its well-known mystical Christian sense. Christ has
never left the Earth.
19.
Perhaps this is
not generally understood because the subtle, planar structure of the planet
is not common knowledge.
What is referred to is the externalisation
of the Hierarchy and its exoteric appearance on Earth. The Hierarchy
will eventually, under its Head, the Christ, function openly and visibly on
Earth.
20.
The date for that
Externalization is not precisely determined, but the Tibetan has told us that,
in all probability, plans for the first stages of the Externalization Process
will be laid in 2025.
This will happen when the purpose
of the divine Will, and the plan which will implement it, are better [Page
150] understood and the period of adjustment, of world enlightenment
and of reconstruction has made real headway.
21.
We do not know the
exact meaning of the words “real headway”. We know that reconstruction (of
a kind) has certainly occurred, but it can be questioned to what degree “world
enlightenment” has become factual. At the present time a possible regression
in consciousness in noticeable in the human race.
This period begins at the San
Francisco Conference (hence its major importance), and will move very
slowly at first.
22.
The Hierarchy is
realistic. The words “very slowly” are used.
It will take time, but the Hierarchy
thinks not in terms of years and of brief cycles (though long to humanity),
but in terms of events and the expansion of consciousness.
23.
Perhaps, in some
ways, we are “on schedule”. It has been some sixty years and a bit more since
this instruction was written.
24.
We are told the
manner of Hierarchy’s thinking—not in terms of years, but in terms of—
- Events
- Expansion of consciousness.
25.
We might consider
“events” to represent opportunities for significant embodiments of hierarchical
energy.
26.
As for “expansions
of consciousness”, humanity (with its incredible media development”) is ripe
for this possibility.
2. May it seal the door
where evil dwells. The sealing up of the evil forces, released
during this war, will take place within the immediate future. It will be soon.
27.
The evil forces
have always been present, but the Second World War saw their explosive release
into manifestation. Evil stalked the earth and every eye beheld evil in action.
28.
History has shows
us that the sealing was incomplete. The terrible conditions now found in the
Middle East are testimony to this incomplete sealing.
The evil referred to has nothing
to do with the evil inclinations, the selfish instincts and the separativeness
found in the hearts and minds of human beings. These they must overcome
and eliminate for themselves.
29.
DK is speaking here
of “planetary evil”. It originates because of human ignorance and is naturally
defeated over time as human development progresses.
30.
This type of evil
can also be called “microcosmic”—to be found within every human being (the
microcosm).
But the reduction to impotency
of the loosed forces of evil which took advantage of the world situation,
which obsessed the German people and directed the Japanese people, and
which worked through barbarity, murder, sadism, lying propaganda, and which
prostituted science to achieve their ends, requires the imposition of
a power beyond the human.
31.
From this section
it becomes clear that humanity itself was not capable of sealing
the door to this sort of evil.
32.
DK is speaking,
really, of something called “cosmic evil”. Its origin (we are told) lies in
certain cosmic misalignments between stellar sources in the Great Bear and
Pleiades.
33.
We note that there
were two principle approaches to the expression of this type of evil:
- The German people were “obsessed”
- The Japanese people were “directed”.
34.
The more serious
condition was one of obsession, because it means that the evil entities
behind the war could act in a more direct manner through the leaders
of Germany and through the (Piscean) German people
as a whole.
35.
In the idea of “direction”,
as applied to the Japanese people, there is a greater remove than in
the process of obsession.
36.
We note that the
Italian people were not mentioned. DK considered their cooperation with the
forces of evil far less serious.
37.
The methods used
by these greater forces of evil are, every one of them, repulsive: barbarity,
murder, sadism, lying propaganda, and the prostitution of science to selfish
ends.
38.
As we focus on these
methods do we find that they are again being used in today’s world?
This must be invoked, and the
invocation will meet with speedy response.
39.
DK is speaking of
the invocation of a “power beyond the human”.
40.
The implication
is that there were ‘attendant forces of Light’ ready to respond to human invocation.
41.
It may well be that
the response of the Lords of Liberation to humanity’s inchoate cry were part
of this general response.
These evil potencies will be occultly "sealed"
within their own place; what
this exactly means has naught to do with humanity.
42.
This sealing, we
have learned, has something to do with a ‘location’ on the astral plane called
in the Agni Yoga books, “Marakara”.
43.
While the sealing
has naught to do with humanity, it may have something to do (in some small
measure) with the disciples of the world.
44.
A truer source of
cosmic evil is the cosmic astral plane. If the sealing process involves the
cosmic astral plane, naturally humanity can have nothing to do with it. Only
Shamballa could be successfully involved in this higher task.
Men today must learn the lessons
of the past, profit from the discipline of the war, and deal—each in
his own life and community—with the weaknesses and errors to which he may
find himself prone.
45.
The War was a great
learning experience. It remains to be seen whether humanity—individually and
in group form—has benefited, as intended, from this experience.
46.
The War was a “discipline”—a
terrible one. Was it sufficient to safeguard humanity from ‘disciplines’ of
an even more terrible nature? Time will tell.
I would here recall to you what
I said last year to ... anent this final stanza of the Invocation:
47.
DK hearkens back
to a time before He gave information telling of the impending release of the
Invocation.
"I am preparing to present
to you for wide distribution throughout the world, the last stanza of the
Great Invocation. It is by no means easy to translate the words
of this stanza in terms which will make it of general appeal and not simply
of importance to convinced esotericists....
48.
We see that DK intended
the Great Invocation for popular distribution. His translation of this ancient
mantram was intended to be far more than an esoteric mantram; it was to be
a world prayer with great appeal to millions within the human race.
It can be so presented that the
masses everywhere, the general public, will be prompted to take it up and
will use it widely; they will do this on a relatively larger scale than the
intuitional, the spiritually minded or even the men of [Page 151] goodwill.
49.
We see that DK had
in mind a popular, general distribution of the Great Invocation.
50.
Is it surprising
to us that He predicts the “general public” will use it on a greater scale
that the “intuitional, the spiritually minded or even the men of goodwill”?
51.
The task of presentation,
of course, was left (initially) to the disciples in DK’s group.
A far wider public will comprehend
it. I will give A.A.B. this stanza at the earliest possible moment; this will
be conditioned by world affairs and by my understanding of
a certain esoteric appropriateness in the setting of a time cycle.
52.
One wonders about
the astrological implications of the statement immediately above. DK was in
the process of setting “a time cycle”—probably so that the Great Invocation
would be properly launched on its public mission—perhaps properly from the
astrological perspective.
If plans mature as desired by
the Hierarchy, the new stanza can receive distribution at the time of the
Full Moon of June 1945, as far as the Occident is concerned, and considerably
later for the Orient.
53.
Spiritually, and
as strange as it may seem, in the present day, the Occident is more susceptible
to esoteric stimulation than the Orient even though the Orient is the source
of so much of the Ancient Wisdom.
54.
DK is still referring
to the statement He made in 1944—“last year” (in His words). It is interesting
that the time He predicted for the distribution of the Great Invocation would
follow the surrender of Germany, on April 30th 1945.
55.
The Full Moon of
Gemini is, of course, a period when a great tide of second ray energy is released.
Somehow, this fact is appropriate to the release of the Invocation.
Prior to these set points in
time, the stanza can be used by all esoteric school members, after being
used for one clear month by my group, dating that month from the time
that the most distant members of the group receive it."
56.
We learn more about
the occult technique involved in the release of a great Word of Power:
- DK’s group is to use the Invocation for “one clear month”. A concerted
beginning of all DK’s group members is required. Some cannot begin to
use it before all have received it.
- Then the esoteric school members (a larger group) can use it.
- Later, the general public can begin its use.
57.
We note the well-planned
release of the Great Invocation. We can learn from this something about the
manner in which to launch our own projects.
I seek to have this Invocation
go forth on the power generated by my Ashram and by all of you affiliated
with my Ashram: the Ashrams of the Master K.H. and the Master M. are likewise
deeply committed to participation in this work.
58.
DK departs from
His reference to an earlier instruction and returns to the present moment.
59.
He speaks of the
power necessary to launch the Great Invocation.
- His Ashram is behind it,
- Those affiliated with His Ashram are behind it. By “affiliated”,
He means (at least) the Group of Twenty-Four—the New Seed Group.
- The Ashrams of Master KH and Master are also deeply supportive.
60.
We can see what
a powerful impulse was generated. This is understandable as DK has told us
that there is no greater instrument with which to prepare for the Reappearance
of the Christ than the Great Invocation.
I would ask you also to read
and reread the two Instructions—one dealing with the Cycle of Conferences,*
[details to be found in EXH] and the other
with the work of the Christ.** [found in the ROC]
Master their contents and let the blueprint of the hierarchical plan take
shape in your minds. Then you can do your share in implementing it and will
be able to recognise those who, in other groups and in different lands, are
also a vital part of hierarchical effort.
61.
DK’s disciples are
being given a very specific piece of work. It was and still is of the utmost
importance.
62.
Clarity of mind
is of great importance in any such endeavor, as is the recognition of cooperators.
63.
It seems that DK
had given up on promoting a number of the specific subjective plans for His
group. Due to dramatic world developments and the Christ’s decision concerning
His Own physical return, the emphasis in the utilization of DK’s outer
group had become very practical.
PART VIII
Before we proceed further with
this subject of meditation, I would like to call your attention to the fact
that the type of work I am now giving you is formless in comparison with the earlier meditations outlined.
64.
This means that
this type of meditation will involve access to the formless or “arupa” worlds
of the higher mental plane and, more especially, of the spiritual triad.
I have already given you five
meditations which, as a group, you have been asked to follow. I would like
to summarise their objectives for you so that (again) you may intelligently
go forward.
65.
These are valuable
summaries; they provide an essentialization of the process through which DK
has been leading the members of His external group.
66.
Group members may
wish to re-read Commentaries focusing on these earlier meditations.
The first meditation was concerned
with the transfer of energy from the solar plexus centre to the heart centre,
so [Page 152] that the great dividing barrier (of which the
diaphragm is the exoteric symbol) could be bridged and the emotional personality
be controlled by the heart.
67.
The Tibetan speaks
of the liabilities of the emotionalism in no uncertain terms. Does the diaphragm
reflect the astral plane as a whole? Does it reflect the solar plexus center?
68.
Whichever way it
goes, the personality is considered related more to the emotional nature and
the soul more to the mind. That part of the personality which is predominantly
emotional must be overcome. In this overcoming, the heart center becomes the
organ of control.
By this means, the
selfish individuality of the average man could be transmuted into the group
awareness of the dedicated disciple. I sought to help you set up a
facility of transference which would be of primary importance to you in your
daily lives.
69.
The first meditation
was powerful and simple in its objective.
70.
The disciples of
DK’s group (for all their training) were still possessed of a selfish individuality.
The truly dedicated disciple is possessed of group awareness.
71.
We should be impressed
by the fact that the expression, “selfish individuality”, is closely related
to the solar plexus center.
72.
We recall that the
first and second meditations were involved with the conditioning of the group
astral body.
The second meditation
was concerned with the impartation of a major concept. I wonder if it was
so registered by you?
73.
We learn that DK
does not completely reveal the purpose of a meditation at the moment when
He first presents it. He anticipates that a further understanding of the purpose
will dawn upon the disciples as they use the meditation.
The idea behind that [second]
meditation was the free flow of directed energy.
74.
We recall in this
meditation the triangle created between the solar plexus center, the heart
center and the head center.
You need ever to bear in mind
that the initiate is eternally occupied with energies and forces which he
directs and manipulates in accordance with hierarchical intent.
75.
We see that the
term “manipulates” is given equivalence with the term “directs”. Direction
occurs upon the first ray and manipulation on the third. Manipulation is a
necessary spiritual process and not a negative act. All depends upon the motive
and the skill of execution.
76.
If direction and
manipulation occur “in accordance with hierarchical intent” they are to be
considered positive acts.
Before, however, he can do this,
he must be in control to some extent of the seven types of energy to which
the human mechanism responds.
77.
We recall that the
disciple was to visualize a “triangle of neon light” the color of which would
depend upon his soul ray. Every disciple in the group was clearly aware of
the number of his soul ray, as that number had been given to them by Master
DK in earlier instructions.
He must be able to direct
the flow of energy to any particular centre, to focus certain types of force
in certain centres—at will and with understanding—and to institute a free
flow and interchange throughout his own little microcosm.
78.
Let us tabulate
the requirements placed upon the disciple.
- To direct the flow of energy to any particular centre
- To focus certain types of force in certain centers—at will and with
understanding
- To institute a free flow and interchange throughout his own little
microcosm
79.
In Meditation II
(really the second part of the initial meditation given my DK to His Group
of Twenty-Four), the energy which had been lifted and retained in the head
was to be directed to and concentrated in the solar plexus center from which
it would be twice lifted up the spine— into the higher point within the solar
plexus center and thence into the heart and, from thence, after being breathed
again into the solar plexus center, lifted into the head center via
the heart center.
80.
Slightly later in
the meditation, an energy circulation is to be created and actively visualized,
between the solar plexus, the heart and the head.
The meditation given was not
intended to bring this about; it had only one objective: the impartation
of an idea and the presentation of a possibility.
81.
DK is realistic
in His anticipation of what might be accomplished. Use of the meditation started
the process. We may anticipate that when His groups are again assembled in
future days, the meditations given will be more thoroughly applied and more
completely implemented. The Seed Group Initiative was intended to last some
two hundred and fifty years.
The third meditation
was closely allied to these two, even if this is not immediately apparent
to you. It concerned alignment.
82.
It was not at first
apparent that DK had originally intended to give Meditation III to His group.
It seemed to be something He deemed necessary after assessing the insufficient
progress made by His students in relation to the first two meditations.
You have been apt to think of
alignment in terms of the process whereby the personality is brought into
relation with the soul. This is entirely accurate, yet alignment is
a term which in reality covers four processes:
83.
DK is expanding
our understanding of the importance of alignment.
84.
Notice how the factor
of repetition plays into His presentation. He presents work to be done. He
informs His students of the importance of the work in phases. He anticipates
that the work will be done and only later does He convey to them certain
significances which He did not at first share.
1. The alignment of soul and
personality, resulting in a conscious relation to the Kingdom of God.
85.
This is the first
stage and is appropriate at that time of evolutionary development immediately
before and, then, following the first initiation.
86.
Had we thought of
alignment as conferring upon us a relation to the “Kingdom of God”?
87.
Many students think
that the process of alignment relates only to this first phase.
2. The alignment of soul and
personality with the Ashram, resulting in a conscious relation with the Master
of the Ashram.
88.
We notice that the
soul and personality have to some extent been fused. The disciple is increasingly
a conscious soul, and this, upon the physical plane.
89.
The second phase
of alignment brings us to a conscious relation with the Master of the Ashram,
so we can see that it is an advanced process. Quite a number of those in Master
DK’s groups had not yet achieved this type of relation to the Master—i.e.,
a conscious relation.
3. The alignment of the initiate
of higher degree with the spiritual Triad and the consequent result of a recognition of monadic energy.
90.
Here we are speaking,
probably, of the alignment process as it relates to an initiate of the third
degree or higher.
91.
If alignment is
achieved with the spiritual triad it means that monadic energy will be felt
and recognized. This is not the same thing as a direct alignment with
the Monad, but the achievement of such a relationship is well in process.
92.
If we study Meditation
III, we will see that it offers the opportunity to touch even the Monad.
4. The alignment
of all the centres in the etheric body [Page 153] of the disciple. This
results in the ability of these centres to register and transfer energies
which enter into the lower mechanism as a consequence of the three higher
alignments—listed above.
93.
We recall that in
Meditation III the soul energy was thrown down into the base of the spine
center and, thence, raised upwards along the spine into the highest head center
and, thence, into the soul body and beyond.
I would ask you to study the
above tabulation with care.
94.
We can see the powerful
nature of this alignment, especially if it is achieved with some degree of
success. Simplicity represents no reduction of power.
The fourth meditation
was definitely directed towards bringing about a closer relation to
the Hierarchy, via the Ashram and its life of pledged service. This statement
is of importance to you at this time.
95.
The fourth meditation
was intended to create an alignment with the Ashram. This type of alignment
is necessary not only for every advancing disciple, but for every advancing
discipleship group.
96.
We note that DK
calls our attention to the “pledged service” which is characteristic of the
Ashram. Only one who is pledged to service and making good on that pledge
can expect to become a member of an Ashram.
This meditation was divided into
three stages: Recognition, Consideration, Determination.
97.
The state of Recognition
is a kind of review of present and necessary spiritual relationships.
98.
The state of Consideration
is by far the most extensive, relating to Shamballa, to the Hierarchy and
to the disciple, himself.
99.
The stage of Fixed
Determination has to do with the recognition and utilization of Purpose, Will
and Intention.
Disciples need to build into
their brain consciousness recognitions of relation and of attitude. These
must eventually and automatically condition the personality, and this, not
through a forced effort, but through a positive receptivity.
100.
This meditation
seeks to move beyond theory and to make the necessary recognitions of Hierarchy
(and even of Shamballa) factual to some extent.
101.
The recognitions
must be brought down into the “brain consciousness”.
102.
Recognition is to
become automatic “through a positive receptivity”. This receptivity must be
cultivated through persistent efforts at alignment.
103.
Not only are we,
as disciples, to recognize certain relations with the higher worlds,
but our attitude towards these worlds, and towards our relation to
these worlds, is to be of a specific nature.
This receptivity is brought
about by a stabilised orientation.
104.
When one is oriented
one literally faces the East, symbolically the place of the rising sun representing
the potency of soul and Spirit.
105.
Because we are disciples,
the Ashram, Hierarchy and Shamballa are never to be far from our minds. Always,
a place in consciousness must be provided for them.
Disciples need constantly to reflect upon the life
of the Ashram as it makes its
impact upon their consciousness.
106.
The implication
is that disciples often do not reflect in this manner. Because we are in the
process of achieving “ashramic intimacy” we must engage in such reflection
constantly.
What impact, my brother, are
you individually aware of?
107.
Each of us is to
take this question into our consciousness for close consideration. No one
can answer this question for the disciple.
Upon this reflection must succeed
a planned determination to form a constructive part of the
ashramic life to which their thinking and their service have admitted them.
108.
We note the factors
which admit the disciple into ashramic life—both thinking and service.
Both are necessary. It is necessary to think about the true nature of the
Ashram, but it is not possible to enter unless service to humanity is also
present. We recall that the Ashram lives a life of “pledged service”.
The first faint efforts of the
emergence of the spiritual will can be seen in the working out of this determination.
109.
How shall we cultivate
spiritual will? Initially, this cultivation occurs through the type of “fixed
determination” to form a constructive part of ashramic life.
110.
Are we gathering
a recognition of the potency of the meditations which DK has prepared for
His students and for us? We have a Master Who is definitely attempting, through
scientific means, to bring His chelas into a more direct contact with the
Ashram, with Himself as the center of an Ashram, with Hierarchy as a whole
and, even, to some small extent, with the impact of the Shamballa energy.
This was followed by the
fifth meditation, which has been the subject of your attention during
this past year.
111.
It takes that long
to work effectively with a meditation of the scope of Meditation V.
You will have noted how the meditations
have become increasingly abstract until—in this last one—you
have been occupied with the consideration of ideas and with what those
ideas can reveal when they are regarded as seed ideas, shielding or containing
a flowering—as yet unseen and recorded.
112.
Here is given a
still deeper purpose for Meditation V. In pursuing this meditation, we have
entered the realm of ideas. Ideas are found on planes no lower than the planes
of the spiritual triad (its two upper planes, in fact). They are also found
in still purer form on the monadic plane and in essentialized form, on the
logoic plane.
113.
Meditation V potentially
puts us in touch with “seed ideas”, each of which conceals an unsuspected
flowering. In this manner the energies of the spiritual triad begin to blossom
in our lower consciousness.
114.
It is hard to recognize
the higher worlds in the context of the lower. It is a slow process and must
be pursued carefully and with patience.
I have been working, as you can
now realise, upon a definite plan and (if you have done your work regularly
and conscientiously) you are now ready for the next phase in this abstract
work.
115.
DK points to the
increasing abstraction of the meditation program offered to His disciples.
He is leading us carefully into the world of abstract energies—energies which
must become realities to us.
I would like at this point to
refer to two concepts which I have already presented to you; they are related
to the fact that the initiate has two things to do:
[Page 154]
1. Become sensitive to impressions
coming to him from various levels of the divine consciousness and awareness.
116.
An initiate is sensitive
to impression. This thought must become impressed upon us. Our training is
leading us into a state of increasing sensitivity to higher impression.
Meanwhile, our sensitivity to impressions with the three lower worlds also
grows.
2. Become aware of the "raincloud
of knowable things" to which Patanjali refers.*
117.
This “raincloud”
can be found on various levels of the higher worlds. The first level is that
of the buddhic plane. We are referring to the planar level from which the
first precipitation of the intuition originates.
Both of these will become clearer
to you as we proceed with our consideration of our third point in these instructions—the
point which deals with telepathy.**
118.
The book, Telepathy
and the Etheric Vehicle forms part of these more advanced instructions.
We can see how much remains to be assimilated.
119.
Through telepathic
processes, ideas are transformed into ideals.
Each of these possible registrations
involves a certain and specific phase of alignment, a conscious use of the
mind as a contact agent, and a receptive activity of the brain.
120.
This is a most important
statement. Let us tabulate for the sake of increasing the impact of impression.
121.
Sensitivity to higher
impression and to the "raincloud of knowable things" depends upon:
- A certain and specific phase of alignment. This must necessarily
involve the antahkarana.
- A conscious use of the mind as a contact agent. We are dealing here
with mental impression and not with impression upon the astral
body.
- A receptive activity of the brain. The cells of the physical brain
must become sensitized. This involves a coordination between the etheric
and physical brains.
122.
The alignment required
is between soul, mind and brain. We note that the astral body is not mentioned.
Putting the objective of all
this into its highest possible terms, the disciple and the initiate are learning
the technique (through meditation) whereby the Mind of God, the Universal
Mind, or the thinking process of the planetary Logos, can be
recorded and registered.
123.
This (the recording
and registration of the thinking process of the Planetary Logos) is the purpose
of the process through which “Three Minds Unite”—the concrete mind, the abstract
mind and the universal mind.
124.
For our purposes,
the “Universal Mind” can be found upon the atmic plane—a mental plane
(from the perspective of the Solar Logos) although a plane of will.
125.
We gather that we
are learning to reach into the “thinking process of the planetary Logos”—an
extraordinary thought, really. The true initiate is an extension of such planetary
logoic thought.
For the majority, at present,
the knowledge of the divine thought (as registered by disciples, as it works
out in the emerging Plan, and as it gives livingness to life purpose) is
reached through the Ashram.
126.
We are given the
present manner in which disciples access “the divine thought”. This mode of
access, while both high and important, is not direct.
127.
If our life purpose
is to truly live, and if the disciple is to be a true
worker for the emergence of the Plan, the divine thought must make its impact
on his consciousness directly.
The Master imparts the nature
of the Plan or the Purpose—according to the status of the initiate—and that
is accepted by him under the Law of Free Occult Obedience.
128.
Initially, the disciple
is depending upon the Master for the impartation of the nature of the Plan
and Purpose. The registration of Plan and Purpose via the Master represents,
nonetheless, a high stage of spiritual receptivity.
129.
We should notice
the manner in which occult obedience is here discussed; the manner is most
interesting. It is called the “Law of Free Occult Obedience” emphasizing the
indispensable factor of freedom. Occult obedience is always freely
rendered. Many disciples do not seem to register this fact.
But the disciple or the initiate
must not remain forever dependent upon the transmission of the divine thought
to him by Those more advanced than he. He must learn to make his own contacts and to tap the "raincloud"
for himself.
130.
This is the point.
Contact with the Master is vital and, initially, this contact makes possible
an accurate transmission of Plan and Purpose to the disciple; but eventually,
as the spiritual status of the initiate rises, this type of contact is considered
insufficient.
131.
A Master becomes
a Master by learning mastery. Self-reliance in all things is indispensable.
He must—unaided—penetrate into the thinking processes
(by permitted spiritual telepathy or impressibility) of Sanat Kumara.
132.
Here is another
amazing statement. We note the word “permitted”; there is a ring-pass-not
related to this type of penetration. Certain penetrations are “permitted”
and, obviously, not others.
133.
There is no question
but that the disciple must increasingly come en rapport with the mind or thinking
process of Sanat Kumara. In this way the disciple (who by this time is an
initiate) can know aspects of the Plan and perhaps even of the Purpose
at first hand.
134.
We note the way
in which the term “Sanat Kumara” and the term “the planetary Logos” are used
rather interchangeably. There is a way in which Sanat Kumara is to be considered
the Planetary Logos, and other ways in which He is not.
I have the responsibility at
this time to give you those meditations which will enable you to take the
first steps towards this knowledge;
135.
Again, DK is not
promising that the meditations offered will lead directly to the advanced
type of knowledge He discusses, but the “first steps” may be taken through
correct use of the meditations given. The road is long to the type of spiritual
telepathy and impressibility mentioned.
it is for me to give to you
the A B C of the later greatly simplified, yet exceedingly abstruse, techniques.
136.
Greater techniques
are coming; their simplicity must not be allowed to disguise their abstruse
nature.
137.
Even though we are
receiving only the A B C of advanced techniques later to be imparted, even
the preliminaries are abstruse from our perspective.
138.
It seems wise to
trust the Master in these matters; His vision is so much greater than ours
can possibly be at this time.
Have these thoughts in mind as
you study this résumé of the meditations already given, and then go forward
with that to be suggested in this series of instructions.
139.
It is apparent that
DK’s students had not realized the depth and power of what He had offered
them. He is trying to impress them with a clear idea of what they may have
overlooked or viewed with superficiality.
[Page 155] On the basis of what
I have here said, I would ask you also to write a clear statement:
140.
The attempt to formulate
in writing that which one thinks always goes far to clarify the mind. A disciple
certainly must possess a lucid mentality.
1. Of your understanding of the
progressive synthesis of the six meditations which you will have received
and of their purpose in connection with your moving forward
towards initiation.
141.
DK has done much
to suggest the value of the five meditations already given and the one now
offered. Still, it is important that each chela formulate for himself the
meaning of these meditations—the meaning as each chela sees them.
a. What have these meditations
done to you?
b. What were they supposed
to do?
142.
The disciple is
asked to contrast the envisioned ideal with the actuality. A cold, clear look
is often required. This is preparation for the ability to enter the “clear,
cold light” of the buddhic plane.
2. A clear definition of the
phrases:
a. The Science of Impression,
referring here to the mechanism of impression and stating what you know about
the technique of impression.
143.
The focus is upon
both the mechanism and the technique. The mechanism involves the various faculties
and vehicles to be aligned. The technique involves the method of facilitating
impression.
144.
The faculties and
vehicles must cease being merely theoretical considerations; they must become
cognized realities in the disciple’s consciousness.
b. The "raincloud of knowable
things." What is the nature of these things? Why the symbol of the raincloud?
145.
Here there will
be an attempt to define the nature of the ideas which can be accessed.
146.
As well, the factors
which cause the precipitation of the moisture within the “raincloud”
will be considered. The factors of saturation and condensation
will also be relevant topics.
147.
It would be interesting
to consider the relationship of this “raincloud” to the “thinking processes…of
Sanat Kumara”.
148.
Incidentally, for
those who may consider that spirituality transcends the mind, it is well to
recognize that Sanat Kumara, indeed, thinks and that we, through the
processes of “transcendental mind” are to learn to penetrate that thought
(within allowable limits).
You will endeavour to bear in
mind that the source of these impressions shifts steadily higher or deeper,
as the case may be, and that for average disciples, such as you, the
impressions to be recorded until such time as you have taken the third initiation
concern:
149.
We are to understand
that impressions will come from many sources. The sources become progressively
“higher or deeper” with the advancement of the meditating disciple.
150.
It is important
for us to be able to gauge the sources of the impressions we may gather. Probably,
we have far to go in developing this ability.
151.
DK is suggesting
that the impressions available to the average disciple are limited to certain
sources.
1. The ideas,
purposes and intentions which motivate the Hierarchy and which are
transmitted to you by the Master of your ray and therefore
of the Ashram with which you are affiliated.
152.
When the average
disciple receives impressions related to the ideas, purposes and intentions
which motivate the Hierarchy, those impressions will be mediated by
the Ashram, and the Master of the Ashram, to which the disciple belongs.
153.
These ideas will
naturally have a certain ray coloring because of the manner in which
they are mediated.
154.
This source of these
ideas is high, but not as high as that to be achieved once the disciple has
achieved greater spiritual independence.
2. The quality of the inspiration
which you can receive and register and which emanates from the Ashram in which
you find yourself.
155.
This type of inspiration
is only to a degree related to the entire Hierarchy. It is more directly related
to that portion of the Hierarchy which the disciple’s Ashram represents. This
type of impression will definitely be ray-conditioned and originates
as ray-conditioned whereas the first type of transmission is less limited
by ray coloring.
This again will have the outstanding
characteristics of your ray, though those of the other six rays will also
be present, implied and inherent.
156.
The hierarchical
impression meditated through the Ashram will have purposes which extend
beyond the ray quality of the Ashram, though the mediating process will impress
the Ashram’s ray quality upon the impression.
157.
The impression emanating
from the Ashram will naturally carry a strong impress of the Ashram’s
ray nature, while yet implying the other six rays—as colored by the principle
ray of the Ashram.
3. The nature of the hierarchical
mode of work and the methods to be employed in any particular world period,
such as the present difficult and transitional era.
158.
These will be practical
impressions related to the particular period of world history in which the
disciple must, per force, serve.
159.
If we look at these
three types of impression, we will see that they can be related, sequentially,
to the first, second and third aspects of divinity.
[Page 156]
You will see from the above how
diverse, spiritually speaking, are the impressions to be received by the attentive
disciple.
160.
This is the problem,
and the reason why there are so many mistakes made in judging the origin of
impression.
The word "diverse"
here employed is not of a separative connotation; it signifies the basic unity
in diversity and the vastness of the inclusive thinking of
the planetary Logos.
161.
A profound planetary
and solar unity underlies all the apparent diversity. We are interested in
the particular level of the Planetary Logos' thought from which impression
may come. Of course, some impressions (lesser forms of impression) may not
come from the thought life of the Planetary Logos at all.
Achievement for the disciple,
consists (along this line) in a sequential and growing capacity to include in his thinking more and
more of the divine conclusions. I use this word in its esoteric significance.
162.
Sanat Kumara has
(through His thinking process) come to certain “conclusions” which manifest
as the ideas which direct the formulation of the Divine Plan. Our task is,
progressively, to learn to see as Sanat Kumara ‘sees’—within the ring-pass-not
of permitted penetration.
It is my intention this year
to have you concentrate upon the new Invocation from the point of view that
it embodies the divine intent and summarises
the conclusions of the thinking of the planetary Logos.
163.
We are learning
more about the depth of the Great Invocation.
164.
The Great Invocation—
- Embodies the divine intent of the Planetary Logos.
- Summarizes the conclusions of the thinking of the Planetary Logos.
165.
We gather that if
we wish to know the Divine Plan and Divine Purpose (as the Planetary Logos
conceives them) the Great Invocation is an indispensable tool.
It is the most abstract form
of meditation with which you have yet been presented.
166.
This may seem a
surprising thought to those perhaps too familiar with the words of the Great
Invocation.
167.
As the Great Invocation
has emanated from a cosmic mental focus (where the thinking of the Planetary
Logos/Sanat Kumara is focussed), we can see why DK considers the mediation
based upon it as “the most abstract” thus far presented to His chelas.
The meaning of this Invocation
has been expressed in terms which are understandable, in a measure, to the
average person because of its familiar wording, based on many Scriptural terms.
168.
The beauty of the
presentation is that the average individual can grasp an important layer of
its significance.
169.
We recall how much
is expected of the average individual in relation to the use and spread of
the Great Invocation. If its appeal were to disciples only, the distribution
of the Invocation would be far less than Hierarchy desires.
But the true inner implications
and significances are of very deep import and are not superficially apparent.
I challenge you to penetrate, through meditation, more deeply into the
vital meaning of these words, these amazing words.
170.
DK is not given
to exaggeration. If He calls the words of the Great Invocation, “amazing words”,
we are challenged to discover why this may be the case.
171.
The “vital
meaning” of these words will carry the meditator definitely into the realm
of the spiritual triad—the two highest planes of which are found within the
vital body of the Solar Logos.
They embody, as
far as is possible in modern language, a formula which has been in
possession of the Hierarchy ever since it was founded on Earth,
but which is only now available for use, owing to the point in evolution reached
by mankind.
172.
We learn of the
age of the Great Invocation—well, in fact, not actually of its “age”, but
of the amount of the length of time in which it has been in the possession
of the Spiritual Hierarchy of our planet—some eighteen and a half million
years.
173.
The Great Invocation
is a “formula”—a scientific pronouncement.
174.
DK has stretched
modern language to the maximum degree possible in attempting to find the way
to embody the meaning of the Great Invocation.
175.
We see that Shamballa
does not lightly release for human use the great Words of Power. Humanity
has now proven its readiness through the point of evolution it has reached.
176.
In addition, the
Christ’s great sacrifice in agreeing to reappear on Earth in physical form,
was another factor which prompted Sanat Kumara to release this great Mantram
into objectivity on the physical plane.
The wonder of these mantric
stanzas is that they are comprehensible to members of the human family and
to members of the Kingdom of God.
177.
The wide range of
comprehensibility has the potential of rendering the Great Invocation extraordinarily
effective in bringing about the fusion of Hierarchy and humanity and paving
the way of the Reappearance of the Christ.
They mean one thing to the ordinary
man, and that meaning is good, powerful and useful; they mean another thing
to the man upon the Probationary Path, for he attaches to the words a deeper
and more esoteric meaning than is possible to the man who is entirely polarised
in his lower nature; these words mean still another thing to the disciple
affiliated with and functioning consciously in an Ashram: to initiates and
to the senior Members of the Hierarchy, they convey a still higher and more
inclusive significance.
178.
DK is telling us
of four (perhaps five) levels of meaning related to the Great Invocation;
there are probably more.
- Ordinary man is polarized in his lower nature and to him, the Great
Invocation means something preliminary—good, powerful and useful, but
preliminary.
- The man upon the Path of Probation is more esoterically inclined
and only partially polarized in his lower nature. The Great Invocation
will mean something higher to him.
- The true disciple is functioning at least on the periphery of an
Ashram and the meaning of the Great Invocation means something still deeper
to him.
- We might divide the meaning of the Great Invocation to initiates
from the still higher meaning it has for senior Members of the Hierarchy.
- No doubt to, the great Lives Who live within the precincts of Shamballa,
the Great Invocation means something even deeper and more powerful.
179.
It would repay contemplation
to determine our own level of understanding of the Great Invocation.
I am anxious to ascertain your
reaction to these words, and am asking you for one entire year to
concentrate your [Page 157] meditative thinking and your reflective power
upon them.
180.
If DK could request
this of His Group of Twenty-Four, our time would be well repaid in doing the
same.
181.
With sufficient
penetration into the meaning of these words (these “amazing words”) we will
have our best chance to enter that range of Sanat Kumara’s thought which admits
of sanctioned penetration by those of discipleship status.
At the same time, they provide,
in an almost singular manner, the next developing stage in the series
of meditations I have planned for you;
182.
It will be up to
us to determine for ourselves why this may be so.
183.
Meditation V took
us directly into the task of accessing the intuitive level of mind. This ability,
we may gather, is definitely required of those who can rise to the necessary
degree of abstraction necessitated by Meditation VI.
they should also (in a peculiar
manner) enable you to move forward in your thinking and in your ability
to grasp abstractions.
184.
We recall the necessity
for the sixth subrace of the fifth root race to develop the abstract mind.
DK is suggesting that Mediation VI will assist with this task.
185.
Of course, when
He uses the term “abstractions”, He may also be including the realm of ideas.
In fact, this is almost inevitably the case.
Look for the underlying abstract idea in this Invocation. It is there.
186.
We are, it now seems
apparent, dealing not only with abstract thought but with the realm of abstract
idea.
187.
Abstraction means
removal from concretion. A thought, even if it is abstract, is still a concrete
formulation (from the perspective of the Solar Logos). But an abstract idea
is an impulsive energy which may lead to many types of abstract formulations
of thought.
From your reaction to this Invocation,
and your ability to use its phrases as "stepping-stones" to certain
levels of abstract thought not hitherto attained, I shall be
able to judge your readiness, as individuals, for certain specific preparatory
work for the initiation which you (again as an individual disciple) should
take.
188.
It is fascinating
to realize that from the disciples’ reaction to the Great Invocation and from
their ability to use its phrases to achieve certain levels of hitherto unachieved
abstract thought, DK could judge of their readiness for the particular initiation
facing them individually.
189.
The implication
is that the initiation process demands that the disciple penetrate increasingly
into the abstract worlds. Ability to do so, it would seem, is one of the factors
indicating readiness for initiation.
190.
DK is certainly
offering them considerable incentive for penetration into the abstract meaning
of the phrases of the Invocation.
The final stanza of the "Invocation
for Power and Light," as it is called in the Archives of the
Masters, is apparently simple.
191.
It is important
for us to isolate the name of the Great Invocation as it is known in the Archives
of the Masters—the “Invocation for Power and Light”.
192.
We may note that
“Love” is not mentioned, thought the Invocation itself stresses the energy
of Love strongly.
193.
From the name of
the Invocation we may gather that it is, among other things, an Invocation
to Shamballa.
It has, in these Archives,
an indicatory symbol beside it which indicates the era or period in human history
during which it can and should be used.
194.
All is well planned
from the first. Hierarchy was founded on Earth some eighteen and a half million
years ago. The period of the intended use of this Invocation was indicated
even then.
195.
We do not know,
however, whether the exact years of its intended use were indicated.
Humanity may have achieved the necessary requirement earlier than this present
period, or perhaps, had things gone badly, even later. The time equation is
somewhat within the hands of humanity.
It is interesting to us to note
that the evolution of humanity is in line with the indicated
timing.
196.
DK seems to be telling
us, however, that humanity is more or less “on schedule”. This should provide
us with a degree of encouragement.
This Invocation will have a potent
appeal to mankind.
197.
It is up to us to
continue to capitalize on this appeal. The Great Invocation is still our best
‘instrument’ for bringing facilitating those conditions which will lead more
soundly and rapidly to the Reappearance of the Christ.
My considered advice is that
in its presentation to a definitely Christian public (as for instance to the
ecclesiastics of all denominations) the third verse in the stanza be changed
and that its last line should read: "The Purpose which the Master
knows and serves," or perhaps "which disciples know and serve."
198.
It is quite amazing
to see DK’s flexibility on this matter. Though such a change might compromise
the numerological purity which some numerologists claim to have found in the
Invocation, DK is apparently acting the role of pragmatist in this
regard. The deeper meaning of the Invocation is what is of importance as well
as the extent of its distribution. This must be borne in mind by those who
would adhere too rigidly to its original wording.
199.
On the other hand,
the beauty of the language in which the Great Invocation is presented and
its rhythmic, mantric power are not to be lightly abrogated.
The word "disciple" is an inclusive word, in the hierarchical sense; it is, at the same time, one easily recognised
by the orthodox but offers no limitation to the esotericist.
200.
We note that Master
DK is capable of righteous compromise. He has told us that the fourth ray
(mind) is of value in His work, and here he demonstrates the fourth ray in
action.
201.
Master Morya has
enjoined us all to “speak proportionately” according to the consciousness
of our interlocutor. Those of an esoteric persuasion must not to allow themselves
to fall into a separative elitism.
It covers every grade of human aspirant from the newly
accepted disciple up to and inclusive of the Christ Himself. Let me here quote the Invocation:
202.
The importance and
amazingly broad applicability of the word “disciple” is here emphasized. We
may ponder on the inclusive nature of this word and its utility in uniting
all those who strive for a better and more spiritual way of life.
203.
The words of the
Great Invocation are again given below.
From the point of Light within
the Mind of God
Let light stream forth into the
minds of men.
Let Light descend on Earth.
From the point of Love within
the Heart of God
Let Love stream forth into the
hearts of men.
May Christ return to Earth.
From the Centre where the Will
of God is known
[Page 158]
Let Purpose guide the little
wills of men—
The Purpose which the Masters
know and serve.
From the Centre which we call
the race of men
Let the Plan of Love and Light
work out.
And may it seal the door where
evil dwells.
Let Light and Love and Power
restore the Plan on Earth.
204.
We are invited to
a year of contemplation upon these words. Each must determine his or her own
best understanding of these “amazing words”.
Each of the four stanzas refers
to one or other of the three aspects of divine energy,
205.
We begin with Light,
move through Love and, in verse three, focus on Power.
plus a reference to humanity
itself in which the three meet,
206.
The three
always meet in and express through the four. This is a standard geometrical
mode of expression. The figure concerned is the tetrahedron—either upright
or inverted, as in this case.
are potentiality in latency,
and finally develop into the full flower of divinity, with all three lines
perfectly expressed.
207.
Within humanity,
the three aspects of divinity are “potentiality in latency”, but they will,
with the rising of humanity, “develop into the full flower of divinity”. This
will surely be seen by the three fifths of humanity remaining on our planet
by the time we reach the seventh round on our present globe.
Hence, my brothers, the intensity
of the human conflict—a conflict unparalleled in any other differentiation
of the divine Life.
208.
Humanity is the
fourth kingdom of nature and, thus, prone to the dynamic of “Harmony
through Conflict”. This is also an unusual period in the history of both humanity
and the Earth (with a tremendous emphasis upon the number four—the
fourth scheme, the fourth chain, the fourth round, etc.), intensifying the
conflict normally found within the human race.
In humanity all lines and aspects meet. This is a fundamental of the occult teaching. The subhuman
kingdoms find their consummation in humanity, and the
superhuman kingdoms their opportunity, and through
the human kingdom all superhuman lives have at some time passed. This
you well know.
209.
We can contrast
the words “consummation” and “opportunity” in order to understand the relation
of the lower and higher kingdoms to the middle or human kingdom.
210.
The Great Invocation
emphasizes the importance of humanity in relation to the development of our
planetary process. Humanity is, in many respects, a pivotal kingdom.
In the first three
lines you have reference to the Mind of God
as a focal point for the divine light. This refers to the soul of all things.
211.
The soul is light.
212.
If the Mind of God
is a focal point for divine light, then that light has originated ‘above’
the level of the mind.
213.
The soul as light
reveals the light in all things.
214.
We find the soul
related to both the second and third aspects. The Third Fundamental
of the Secret Doctrine speaks of the Soul—the “Unity of all Souls with the
Over-Soul”. Yet the soul as consciousness is directly related to the
second divine aspect.
215.
It may be of importance
that there is a single point within the Mind of God.
216.
The mind is the
greatest instrument of the soul and by its means the soul transforms hidden
light into light revealed.
The term "soul,"
with its major attribute of enlightenment, includes the anima mundi, the
animal soul, the human soul, and that consummating point of light which
we regard as the "overshadowing" soul of humanity.
217.
Souls (i.e., types
of consciousnesses) are here considered as points. This is, perhaps,
because a soul is everywhere present. Time and space do not really
exist. The idea of the “point” suggests the collapsing of time and space.
218.
The “overshadowing
soul of humanity” is at once a point of perspective and a point of identification.
219.
At a specific “point
of tension”, the point which is the “overshadowing soul of humanity” can be
entered; all perception can then originate from this ‘point’.
220.
The “anima mundi”
is the Soul of Nature. The animal soul is the consciousness of all that ‘moves’
in an animated manner.
221.
Every type of ‘soul’
is characterized by different types of ‘veils’. As far as we presently can
see, all consciousness is veiled.
It is an aspect of the divine
manifestation to which that great Son of God refers when (as Shri Krishna)
He remarks, "Having pervaded this entire universe with a fragment of
Myself, I remain." That fragment is the soul of all things.
That soul brings light and spreads enlightenment.
222.
From one perspective,
the Spiritual Hierarchy has been called the “Soul of Humanity”.
223.
Was Shri Krishna
speaking as the “soul of humanity” when He offered this powerful saying? Or
was He speaking from a perspective from which the “soul of humanity” appeared
merely as a fragment of a more universal soul?
224.
Or is the “soul
of all things” a fragment of that which may properly call ‘pure being’? Is
soul an emanation of pure being?
225.
If so, the fragment
is an ‘all-knowing fragment’—the Knower in All—i.e., “the soul of al
things”.
In the second
three lines, the Heart of God is evoked and the focal point of love
is considered.
226.
We may judge that
all the references to “points” are references to factors which are to be considered
all-pervading ‘fragments’ emanating from the One Reality. The “point of Light”
pervades all forms with lighted consciousness; the “point of Love” pervades
all forms with love.
227.
The “Point within
the Triangle” is everywhere present and all ‘points’ are but aspects of this
‘One Ubiquitous Point’.
228.
Such thoughts point
to some of the deeper considerations of the Invocation.
This "heart" of the
manifested world is the Hierarchy—that great transmitting agency
of love to every form in the divine manifestation.
229.
Hierarchy is both
“heart” and “soul”.
230.
We note Hierarchy’s
transmitting function.
231.
Within every form
is love, but that love remains for a long time unawakened. Hierarchy awakens
love within the forms.
Upon the essentially "loving
nature" of the Hierarchy I need not dwell; too much has been written
about it;
232.
Too much writing
may inhibit understanding, especially if the writing remains undigested and
unapplied.
too little understood; too much
has been talked about love and not enough has been realised
as to the task confronting the Hierarchy [Page 159] as it transmits love.
233.
DK is speaking of
the fact that theory concerning love remains unapplied in practice.
234.
Those who are representatives
of Hierarchy (i.e., disciples) must realize that which the Hierarchy faces
as it attempts to transmit love to humanity. To many, the true nature of love
remains a mystery. Love is a divine attribute “presented” by the Christ to
humanity some two thousand years ago. For many, it remains an unrealized attribute—something
theoretical, evading true understanding and hence true application.
Love is an energy which must reach the hearts of men
and which must fecundate humanity with the duality of loving-understanding—that
is what is expressed when love and intelligence are brought together.
235.
Indeed, the world
needs love. It is the hearts of humanity which must be reached by love.
236.
DK is calling for
the union of the second and third aspects of divinity. If these aspects unite
in the consciousness of humanity, the result will be “loving-understanding”.
237.
We note that humanity
does not presently need pure love uncombined with the aspect of intelligence.
Since humanity represents the intelligence aspect of divinity, intelligence
must necessarily be included in any demonstration of love—at least for the
time being.
In the third three lines, we find reference to Shamballa—"the Centre where
the Will of God is known"—the centre from whence the Hierarchy draws
its life, as it draws its impulse towards service from humanity.
238.
We are told something
of importance about Shamballa to relation to Hierarchy. Hierarchy draws its
“life” from Shamballa, but its “impulse towards service from humanity”. As
Hierarchy surveys humanity, it is inspired (through compassion) to serve.
239.
From whence do we
draw our impulse towards service? Presumably from those less fortunate
than ourselves.
You well know that there is indication
in these lines that humanity itself cannot as yet grasp the purpose of
Sanat Kumara.
240.
This indication
comes in the line—“the Purpose which the Masters know as serve”. We are not
told that it is a Purpose which humanity knows and serves.
241.
In this instruction
we have been prompted to penetrate into the thinking of Sanat Kumara (at least
into that area of His thinking which admits of penetration). We have been
prompted to become knowers of both the Plan and the Purpose.
Only advanced Members of the
Hierarchy and initiates of at least the third degree (the first degree
of the Lodge on Sirius) have any idea as to the nature of the purpose
which underlies the Plan. Ponder on that phrasing.
242.
Does DK mean what
He appears to mean. In a number of other references we have been told that
humanity’s fifth (planetary) degree is the first degree in relation
to the Lodge on Sirius.
243.
In this reference,
could the third degree mean the fifth? Could “advanced Members of the
Hierarchy” means Masters higher than the state of Master of the Wisdom?
244.
For the time being,
this reference will have to be held as enigmatical—at least when compared
with the majority of the other references relating to initiatory status from
the perspective of the Lodge on Sirius.
245.
One thing emerges
with clarity—purpose underlies plan.
246.
The cognition of
Divine Purpose involves a deep registration of the Divine Pattern as it includes
our Planetary Logos, the other Planetary Logoi and our Solar Logos. This is
clearly beyond the cognitive range of average humanity and even of average
disciples. DK has provided us with many hints which can take us in the direction
of this type of cognition but true registration of the Divine Purpose still
fails us.
247.
The Divine Plan
is far more immediate though still inaccessible, in fullness to the disciples
of the world.
Having invoked the three aspects
or potencies of Mind, Love, and Will, in the fourth three lines we have indication
of the anchoring of all these powers in humanity itself, in "the centre
which we call the race of men."
248.
The number four
is related to the principle of anchorage. This reveals to us that humanity
is meant to be an ‘anchoring kingdom’.
249.
Humanity is related
to the fourth or buddhic plane whereon its Monads are focusses in regard to
their expression on the cosmic physical plane.
250.
Interestingly, the
buddhic plane is considered an ‘anchoring plane’ in relation to the three
systemic planes superior to it—i.e., the three superior cosmic ethers in relation
to which the buddhic plane is the lowest cosmic ether.
Here and here alone lies the
promise of the future and its hope and opportunity.
251.
Humanity will express
its great potential once a sufficient number of human beings can realize that
humanity is intended to become the embodiment and expression of the three
divine aspects.
Here and here alone can all
the divine qualities—in time and space—express themselves and find
fulfilment:
252.
DK inserts the important
qualifier, “in time and space”. The divine qualities obviously find expression
additionally on those planes which can (from the conventional perspective)
be said to lie ‘outside time and space’.
here and here alone can love
be truly born,
253.
Love is, and
yet it must emerge within the field of lower form. This is what it means for
love to be “born”.
intelligence correctly function,
254.
On all the lower
planes.
and the Will of God demonstrate
its effective goodwill.
255.
We remember that
the expression of goodwill involves the third aspect of divinity as well as
the second. “Goodwill is Love in Action”. The third ray is the Ray
of Intelligent Activity.
Through humanity, alone and unaided
(except by the divine Spirit in every human being), can the "door where
evil dwells be sealed."
256.
The “door where
evil dwells” must be sealed in relation to the eighteen lower sub-planes.
This is where evil has been most effective (and most threatening) and where
its sealing must occur.
257.
From a more immediate
perspective, evil must be sealed from penetrating the etheric planes. It must
be driven back to one of its major foci of concentration—the systemic astral
plane.
258.
Eventually, it will
be driven from the cosmic physical plane altogether, but this will be the
task of very great Beings and can only be viewed as a distant eventuality.
It is not Sanat Kumara who seals
that door; it is not the Hierarchy which forces evil back into the place from
whence it comes.
259.
We note that DK
does not mention the “place from whence it comes”. This is for us to determine,
though undue speculation is not warranted. Suffice it to say that the two
types of astral planes—systemic and cosmic—have been designated (in other
references) as the origin of evil—at least in relation to our planet and solar
system.
It is struggling, aspiring and suffering humanity to
whom the task is committed and, my brother, humanity is adequate to the task.
260.
This is another
amazing statement. The sealing of the door, references in fourth section of
the Invocation, is the task of humanity, the fourth kingdom. Humanity has
a great and high calling in this respect.
261.
It is most encouraging,
is it not, to note DK’s confidence in humanity’s adequacy to this apparently
daunting task?
262.
When humanity succeeds
in this sealing, it will have tipped the scale towards a rapid spiritual development.
This statement is borne ever
in mind by Those most potent in using the Invocation; it serves to focus and
anchor the invoked energies in the human kingdom. That is Their
task. From that point, humanity takes over the undertaking.
263.
Apparently the Lives
within Hierarchy and Shamballa are ever aware of humanity’s destiny in this
regard.
264.
Upon humanity are
bestowed the three types of energies needed for the sealing. Once the energies
(invoked by humanity and bestowed by Hierarchy and Shamballa) are bestowed
and anchored, humanity must take over the task.
265.
One of the first
tasks related to this sealing is the recognition by humanity of what evil
really is and how it manifests. It would seem that the Second World War was
a great opportunity for humanity to achieve this recognition. Time has shown,
however, that many have not learned the needed lesson.
This Invocation is also unique
in the sense that it invokes all the three divine aspects. It is synthetic
in its approach. This is the first time in human history that this has been done. Hitherto
the development of mankind did not warrant such an utterance.
266.
The implication
is that other invocations utilized in the past have not been synthetic in
nature and approach but may have related to one or other aspect of divinity.
267.
We are being told
that a triple invocation is unique and can only now be presented because
of humanity’s achieved degree of evolution.
268.
Each of us must
judge whether we are ready for a synthetic approach to our own
development. Have we reached the point where we, individually, and in our
group formations, can harmoniously unite the three divine aspects?
[Page 160]
In Lemurian times, the third
divine aspect, that of Intelligence, was invoked by the mass appeal of
instinctual animal-man;
269.
Instinct was, at
that time, approximating mentality and the lowest aspect of divinity reached
‘upwards’ towards the Spirit aspect—albeit unconsciously.
270.
We note that the
appeal was a “mass” appeal, undertaken inchoately by a certain group of animal
men of the period. Not all animal men were individualized by the intervention
of the Solar Angels.
he little knew what that almost
inchoate appeal would invoke.
271.
This was so because
He was not conscious of himself as a center. This consciousness of
center is what was conferred upon him by the implantation of the spark of
mind.
Light appeared on Earth and
true progressive enlightenment became possible. I am not here referring to
physical light, but to the light of the intellect.
272.
We are speaking
here of the light conferred under the influence of the planet Venus through
those aspects of our Earth-scheme which responded to Venus.
273.
Let us ponder on
the difference between physical light and intellectual light.
274.
We might say that
‘God in lower form awoke to Itself as a center of consciousness’.
In Atlantean days, as a result
of the strife between the Lords of Light or of the Shining
Countenance and the Lords of the Dark Face (as they are called in the ancient
Scriptures and in The Secret Doctrine) another "era of invocation" occurred and the second divine aspect
of Love became a possible unfoldment, though still only an embryonic quality
of mankind.
275.
This is an important
piece of information. Love was invoked by humanity (more consciously and intelligently
than had been possible in Lemurian days) during Atlantean days.
276.
The names of the
opponents in the great battle are arresting in nature: “The Lords of the Shining
Countenance” and the “Lords of the Dark Face”.
277.
In the recent Star
Wars films, reference has been made to the “dark side of the Force”. We can
see immediately, the parallel between the “Lords of the Dark Face” and the
utilization of the “dark side of the Force”. The implication, of course, is
that there is only ‘One Force’ which can be used with intent towards Good
or evil.
278.
Just as the light
invoked during Lemurian days remained embryonic in relation to developing
man, so did the love invoked in Atlantean days remain embryonic during the
Atlantean period. Even today (in Aryan times) it is far from fully developed
and expressed.
The mass appeal was then more
intelligently voiced, though the instinctual appeal still persisted.
It was not intelligence, however, as we understand the term.
279.
DK speaks of the
development of intelligence from instinct. We are not to imagine that intelligence
was fully developed in Atlantean times. An instinctual approach still persisted,
but the humanity of that period knew somewhat more consciously what it was
invoking.
In our Aryan cycle, another
great invocative cry is issuing forth. It is this time a threefold cry.
280.
We are not, therefore,
speaking of an invocation only of the Will but of a triple invocation.
It is the cry for light upon
our way and for light to flow into the dark places of the Earth; it is also
a cry for more love in the world as voiced by the men of goodwill and of humanitarian
attitudes: it is, finally, the intuitive appeal of the aspirants
and the disciples of the world for the full expression in time and space of
the will-to-good—the Will of God.
281.
We are speaking
of a triple invocation in these Aryan times when synthesis can be appreciated
perhaps for the first time in human history—at least appreciated by a large
number of human beings.
282.
We note that if
the Will of God is to be invoked, it must be done intuitively. In this
respect, we should remember that “intuitive instinct” is the method of approach
of those who are candidates for the third degree—the Transfiguration.
Average instinctual humanity, the men and women of goodwill,
and the disciples of the world are all concerned in this invocation, bringing in the attributes of instinct, intelligence
and intuition.
283.
We are in the midst
of a triple invocation raised by three types of human beings. The instinctual
appeal is still with us, but the call for more light is not only raised
by those who are instinctually focussed, but also by intelligent men and women
of goodwill.
284.
Spiritual intelligence
and mental illumination are required of those who are approaching the second
degree. It is here that the main appeal to the energies of love is made.
285.
Those who are to
invoke the Will of God are somewhat more advanced, necessarily. There are
rather few who can get a glimmer of the true meaning of divine will. They
intuit its nature and can thus make an appeal.
All three are blended in this
great Invocation. Have also constantly in mind this basic fusion, now finding
voiced expression, and take courage from the massed approach to the Source
of all Life, Love and Light. Nothing can withstand the united
demand of men everywhere in their graded and their serried ranks.
286.
The disciples of
the world are to realize that they do not stand alone. All of humanity
is in process of making appeal—not only appeal but demand.
287.
Humanity like the
members of the deva kingdom are to stand in their “graded and their serried
ranks”, and from that stance send their demand outwards and upwards.
288.
All human beings are calling for the stimulation
(and the relief) which only the three higher energies (representative of the
three aspects of divinity) can bring. Disciples must resist any tendency to
think separatively. The Great Appeal now rising involves the entire human
race.
This entire Invocation refers
esoterically to the "raincloud of knowable things" to which Patanjali
refers. It is that impending, overshadowing and revelatory
storehouse of energy which is the immediate cause of all events on Earth
and which indicates the emergence of that which is new and better and progressively
right.
289.
We come to realize
that ideas are more than mental constructs. They are living energies
endowed with light, love and power.
290.
In a way this “raincloud”
is a storehouse of ‘energetic impulsion’ driving forward the evolution of
humanity and the planet.
291.
We can see how much
the ‘planet of lightning’, Uranus, is involved in the precipitation of the
“raincloud”. Uranus is the ruler of all “that which is new and better and
progressively right”.
292.
We gather that help
is definitely on its way. Salvation is ready and available. Ours is the task
to receive and express the Saving Force which comes from this "raincloud
of knowable things".
The events and happenings thus
precipitated demonstrate the moving onward into [Page 161] greater light of
the human consciousness.
293.
From the “raincloud”
events and happenings precipitate. The ideas there found are impulsive energies
impacting not only the mental plane but the two lower planes as well.
294.
Precipitations from
this "raincloud" bring about a “new heaven and new earth”. Thus
the relation to Uranus (the “Heavenly One”) is again evident.
These "knowable things" are the sources of
all revelation and of all human realisations—cultural
and leading to what we call civilisation.
295.
The revelation which
comes is a revelation of that which has always been. There is “nothing new
under the sun”, but to the present consciousness of man, there is much that
is apparently new.
296.
We gather the hint
that civilizations grow out of that which we call “culture”. Culture is the
essence of civilization.
Their "condensation"
[the condensation of the “knowable things”] (if
I may use such a word) is brought about by the massed invocative appeal of
the entire human family at any one period.
297.
We are given the
relation between “condensation” (or, precipitation) and “massed invocative
appeal”. If we would see condensation occur, we must invoke—the more consciously
the better.
298.
Again, we note that
the necessary invocation is not the sole task of the disciples and
spiritual aspirants of the world, though they must certainly set an example
in this regard.
This appeal has been, on the
whole, projected unconsciously, but more and more it will be consciously voiced.
299.
For this reason,
the power of the invocation will be increased. The factor of conscious intelligence
will be added to inchoate appeal. The rendering vocal of appeal strengthens
the invocation mightily.
Results, therefore, can be expected
more rapidly and prove more effective. This raincloud is formed through the joint action of the Central Spiritual
Sun, working through Shamballa, and humanity itself, working hitherto through
appeal to the Hierarchy, but increasingly making its own direct appeal.
300.
We have another
amazing statement giving the origin of the "raincloud of knowable things".
301.
Analogously, we
might wonder at the role of played the sun and its heat in the process of
cloud formation.
302.
Let us tabulate
the descent:
- From the Central Spiritual Sun
- Working through Shamballa
- Both working through humanity
303.
We note that humanity
once had to appeal to Hierarchy in order to access this "raincloud",
but increasingly may access the "raincloud" (and to a degree, Shamballa)
directly.
304.
Humanity, of course,
cannot access the Central Spiritual Sun which, effectively, is the Monad of
the Solar Logos.
305.
We can see the archetypal
nature of the "raincloud of knowable things". Effectively, it is
the Divine Purpose waiting to precipitate as the Divine Plan.
306.
The self-reliance
of which DK spoke earlier in this instruction, relates to the potential for
“direct appeal” within humanity.
There is necessarily a subtle
indirect appeal going forth continuously from the three subhuman kingdoms
in nature, but that appeal focusses itself in the human kingdom, for
that kingdom is the receiving and the transmitting agent for these kingdoms,
just as the Hierarchy has been and is the receiving and the transmitting agent
for every human appeal.
307.
The analogy is clear:
humanity receives and transmits the subtle, unconscious appeal of the three
lower kingdoms just as Hierarchy receives and transmits the appeal from humanity.
308.
In what direction
does this transmission occur? It appears to occur ‘upwards’.
309.
The Christ transmits
human appeal to Shamballa, especially at the Festival of Goodwill. Humanity,
it would seem, transmits the appeal of the three lower kingdoms to Hierarchy.
Note here the beautiful interlocking
and the fine interrelation which has been established by our planetary Logos. This new Invocation expresses this complete
interdependence in an unique manner.
310.
We are given something
of the vast, synthetic scope of the Great Invocation. In all its simplicity,
it synthesizes a multitude of detail.
Precipitation of the new and long awaited energies is
brought about in three ways:
311.
During this seventh
occurrence of the seventh ray in conjunction with the sign Aquarius (the seventh
occurrence during the fifth root race), the long-awaited precipitation of
the saving energies will occur.
1. By the direct action of the Hierarchy as its Members train
Their disciples to tap this source of inspiration, to become sensitive
to the awaited impression, and to bring down that which is needed for
the enlightenment and restoration of mankind to its original
high spiritual state.
312.
Hierarchy, itself,
is responsible for a degree of the intended precipitation.
313.
In this statement
we understand something of the “Forces of Restoration”—they are to restore
humanity to its original high spiritual state. Man is to become through
lower form the soul and Monad He inherently is on higher planes.
314.
Hierarchy contributes
to the precipitation by training its disciples to become sensitive to the
sources of impression. Hierarchy becomes effective in the lower worlds through
the success of its disciples.
There is a higher condensation awaiting precipitation,
but to humanity that will form a "raincloud of unknowable things" and necessitates not, therefore, your consideration.
315.
This is interesting.
There are two "rainclouds"—one of knowable and the other
of unknowable things—“unknowable” to humanity but not necessarily to
Hierarchy. There are definite limitations to human registration and cognition.
316.
If there are to
be precipitations from the "raincloud of unknowable things",
the invoking agents will be the members of Hierarchy itself. Of course, there
are things unknowable even to those within the Council Chamber of Shamballa.
Invocation and resultant precipitation ascend in a virtually endless manner.
2. By the disciples and aspirants
of the world who provide a channel by means of which the energies and the
fructifying forces can reach mankind. This they bring about by:
317.
Just as Hierarchy
is engaged in stimulating precipitation through its disciples, so the disciples
and aspirants of the world are also involved in aiding in the precipitation.
Disciples and aspirants are a channel by means of which the descending and
“fructifying forces” can reach humanity in general.
318.
Below, DK speaks
of the work of disciples and aspirants as they make it possible for the forces
inherent in the "raincloud of knowable things" to reach humanity.
[Page 162]
a. The deepening
of man's spiritual realisation through reflective meditation, aspiration
and devotion. These in time give place to conviction and mental knowing.
319.
Disciples by deepening
their own spiritual realization through reflective meditation, aspiration
and devotion make the same process (in lesser degree) possible within humanity.
320.
We note that “conviction”
precedes “mental knowing”.
321.
Reflective meditation,
aspiration and devotion result, eventually in conviction and mental knowing.
b. Receptiveness to spiritual impression. This entails the awakening
of an intelligent use of the intuition, plus the capacity to hold the mind
steady in the light whilst the brain is quiescently ready to record that "descending
knowledge."
322.
This seems to be
the work of the disciples. Through successful work along these lines by disciples,
knowledge may come to them which they then can convey to humanity.
323.
We have here a very
good description of the descent of spiritual impression:
- From the intuition (intelligently used)
- To the mind (held steady in the light)
- To the brain (held quiescently to record the “descending knowledge”).
324.
We are being told
how we (as aspirants and disciples) may access the "raincloud of knowable
things". Hierarchy will, in its own way, assist.
c. Practical ability to relate
the idea to the ideal and to take those steps which will create
the form of that ideal upon the physical plane.
325.
This is the creative
function which humanity must perform. It involves the third ray and the thought-forming
throat center, ruled by the third ray.
326.
The “idea” (as here
conceived) is related to the energy received from the world of the spiritual
triad. The “ideal” is a formulation of the “idea” and an expression of that
idea suitable for application within the lower worlds.
327.
In reorienting the
focus of the aspirant from contemplation of the ideal (in the abstract) to
its intelligent expression in the lower worlds, the stage of discipleship
is reached.
3. By the steady
progress of humanity, en masse, towards the light. This in time produces
in humanity itself a quality and a vibration which make themselves felt. This
quality and this vibration are essentially evocative.
328.
This is the third
major stage in the precipitation of the "raincloud of knowable things".
The first pertained to Hierarchy as They stimulated Their disciples. The second
pertained to the disciples and aspirants of the world as they provided a bridge
by means of which the contents of the "raincloud of knowable things"
could reach humanity. The third phase involves humanity in its massed approach
to the light.
329.
Humanity provides
a quality and vibration which make themselves felt in the higher worlds and
prove evocative of a further descent of energy.
330.
Only those who invoke
(whether unconsciously or consciously) are entitled to receive.
Today this "raincloud
of knowable things" has condensed or brought together energies which
have been made available by the Spirits of Restoration, Reconstruction and
Resurrection.
331.
Usually these Beings
are called “Forces”. Here, interestingly, they are called “Spirits” which
suggests Their association with Shamballa.
332.
The Monad is a “Spirit”.
333.
We note that the
‘Spirits of Enlightenment’ are not mentioned. Instead, we have the ‘Spirits
of Resurrection’. We may judge that the ‘Spirits of Resurrection’ are related
to the ‘Spirits of Restoration’—i.e., both to the sign Aries.
These now available energies
are—on a larger scale and of a higher nature—similar to those which the individual
soul (paradoxical term) makes available to the personality when that personality
is ready for the Path of Probation or of Discipleship.
334.
The true Path of
Probation is the beginning of the Path of Discipleship.
335.
DK is drawing the
parallel between humanity’s present state and that of the “individual soul”
ready of the Path of Probation. Humanity stands poised to tread the Path of
Discipleship—the probationary part of that Path.
336.
He points, as well,
to the fact that there is really “no my soul or thy soul”, but only the One
Soul.
337.
When the individual
is ready to tread the Path, lower correspondences to the energies provided
by the Spirits of Restoration, Reconstruction and Resurrection must descend
into his life (directed by the overshadowing soul) and create the necessarily
drastic changes.
These energies are far more potent
because they are, in their turn, a precipitation of energies which have been placed at the disposal
of Shamballa, plus energies and forces generated by the Hierarchy.
338.
If energies are
to be placed “at the disposal of Shamballa” such energies must come from a
still higher source. It has already been suggested that the energies arise
from the Central Spiritual Sun—presumably the Sprit level of the Solar Logos.
339.
Humanity as a whole
is poised to receive these much higher energies, originating in a source ‘above’
Shamballa, held by Shamballa, transmitted through Hierarchy, and there added
to the energies “generated by the Hierarchy” itself.
340.
We see an amazing
array of energies poised to assist with the regeneration of humanity and the
Earth.
Extra-planetary forces can now be utilised on Earth,
owing to the forward progress of our planet and its relation to the solar
system as a whole.
341.
The Ashram of Synthesis
is providing some of these extra-planetary forces, for this Avatar is a solar-systemic
Being of an inter-planetary nature.
342.
Our planet is passing
through a significant initiation and the Solar Logos (through our planet)
is, Himself, passing through a significant initiation. That initiation may
well be considered a minor fourth in both cases—solar and planetary.
There has never been a period
in our planetary history in which opportunity has loomed so large or when
so much spiritual light and force could be contacted and utilised by humanity.
343.
Despite all the
achievements of the past, spiritual opportunity is uniquely available today.
344.
We may fail to appreciate
this fact because so much negativity is arising before our eyes. This is all
part of a necessary planetary cleansing; it is a Plutonic process and has
its term.
The first indication of this massed and available energy produced coordination of the New Group of World Servers
upon the physical plane.
345.
This thought lends
great significance to the founding of the New Group of World Servers. The
New Group apparently existed subjectively but had not been coordinated upon
the physical plane. Its origins lie very deep within the planetary process.
[Page 163]
The second indication produced a pronounced cleavage between the forces
of evil and the Forces of Light; this cleavage resulted in the world war
(1914-1945) and initiated the seething emotional and psychic turmoil in which
humanity today finds itself.
346.
This second indication
is as destructive as the former was constructive. One wonders how long the
“massed and available energy” has been at work. Did movement towards the founding
of the New Group of World Servers occur (subjectively) as the Great War (1914-1945)
was beginning? From the order of the list, it would seem so.
347.
From what is said,
we may judge that the “seething emotional and psychic turmoil” in which we
all find ourselves today had its origin in the Central Spiritual Sun!
348.
When the Good approaches,
it definitely draws evil to the surface.
The third indication
was the release of atomic energy and the discovery of how to transmute
energy into matter and matter into energy.
349.
A powerful will-impulsion
in the dimension of Spirit will necessarily impel a corresponding will-activation
in the dimension of matter.
350.
From this statement
we can understand why DK valued the “release of atomic energy” as such a profoundly
spiritual event.
351.
Through this release,
we have been told, the “death blow” to materialism has been struck.
352.
Let us tabulate
the three results of the massing of great spiritual energies ready for precipitation:
- The formation of the New Group of World Servers
- The evocation of the Great War (1914-1945)
- The release of atomic energy
353.
In these three results
we can sense the released energies of Vulcan and Pluto.
The spiritual
energies have, therefore, impersonally and with a "vivid directive of pure intent," penetrated from the highest point of spiritual purpose
to the lowest aspect of matter, the atom;
354.
The first ray is
impersonally and vividly present in those descending energies characterized
by a “vivid directive of pure intent”. We can see that our planet is definitely
being subjected to the energies of the first ray, as must be evident through
the three Shamballa Impacts which have occurred since 1825.
they have thus proved the
truth of the statement that matter is spirit at its lowest point and spirit
is matter at its highest, and that the apparent duality is but an essential
unity.
355.
As far as Master
DK is concerned the ancient adage telling of the equivalence of spirit and
matter has been proven. Humanity, however, must awaken to the fact
that the proof has been established.
356.
We recall that the
moment long ago anticipated by Shamballa is with us. There is no way to avoid
the present global crisis nor would it be desirable to do so. The impulsive
energies emanate from too high a source and the entire planet is in their
grip.
A concentration of spiritual forces in and through the
New Group of World Servers, the production of a world conflict with its disrupting
and at the same time its unifying result, and the release of certain impressive
energies in matter itself for
the benefit of all created things on Earth—these are the immediate results of the pressure of the overshadowing
spiritual resources.
357.
DK summarizes the
three effects or the “pressure of the overshadowing spiritual resources”.
358.
The assemblage of
these high energies is, indeed, causing pressure.
359.
We note that the
release of atomic energy is considered to have occurred “for the benefit of
all created things on Earth”. This is interesting because we cannot resist
the implication that the lower kingdoms of nature must necessarily share in
this benefit.
360.
The great energies
which hover ‘above’ us are really Beings and, simultaneously, “spiritual resources”.
The attention of many Intelligences within the solar system is presently turned
towards the Earth, as is the attention of the Solar Logos.
These forces have affected the
spiritual and the humanitarian people of the world, blending them into one group upon the inner planes (even if
this still remains outwardly unrealised), and have thus given a death blow to the great heresy of separateness.
This will later make itself invincibly apparent.
361.
This “blending...into
one group upon the inner planes” has created the New Group of World Servers.
DK tells us that the true inner union of these spiritual, humanitarian and
serving souls is yet outwardly unrealized.
362.
DK notes another
most significant accomplishment (just as He noted that the equivalence of
spirit and matter had been proven). He tells us that not only has the death
blow to materialism been struck, but that the death blow “to the great heresy
of separateness” has also been struck. The formation of the New Group
of World Servers on the inner planes has been equivalent to the striking of
this blow.
363.
Recognition of the
death of this heresy seems to take a long time to work into human consciousness.
364.
The end of the heresy
of separateness will not only become “apparent” but “invincibly apparent”.
This suggests the potent future presence of the Divine Will, and that the
realizations occurring in relation to the demonstration of inner union will
serve as an invincible force in future processes involving the humanity
kingdom. The perception of unity will become invincibly established.
They brought pure evil to the
surface in such a manner that the issues between good and evil became apparent
in a clearer light and the causes of human misery received fresh and keener
recognition;
365.
We note that it
was not simply “planetary evil” which was brought to the surface but “pure
evil”. This is evil of an essentially cosmic kind.
366.
Humanity had not
yet adequately discriminated good from evil, nor did it sufficiently understand
the causes of evil. Such discrimination was (and is) necessary before the
next step before humanity as a whole could be taken.
the knowledge and the responsibility
of mankind everywhere cannot now be denied.
367.
Evil is usually
blamed on others and its roots denied within oneself. This will no longer
be possible for awakening human beings. The factor of psychological projection
will be radically reduced.
They also made possible the use
of energy locked up in substance itself;
368.
Atomic energy is
called “energy locked up in substance itself”. We can see why, up to this
time, it has been “locked”! Perhaps the unlocking has occurred too early,
given the rather degenerate moral condition of the human race.
369.
We may gather that
there are even more energies still locked up in substance than have been released.
370.
We note that the
word “substance” is used (here) and not “matter”. This suggests that in the
release of atomic energy, etheric energies have been released.
this, if rightly
used, can and will completely alter and change man's attitude to life, his
sense of values and his use of time.
371.
There is a great
question in today’s world whether the energies locked up in substance will
be “rightly used”.
372.
The promise for
correct use is arresting. Right use will--
- Completely alter and change man’s attitude to life
- Completely alter and change man’s sense of values
- Completely alter and change man’s use of time
373.
Humanity will be
in a position to see its normally unrealized desires realized. New
values will, therefore, necessarily take the place of old. Time will no longer
be used to gain the bare essentials of life but rather for the pursuit of
that which more completely fulfills individual desire.
374.
The quality of that
desire, therefore, becomes of the utmost importance.
All this has been brought about by what we might call
with exactitude the first precipitation. Its effects have been mass effects to a very large
extent. They have affected the [Page 164] spiritual workers and the men
of goodwill, producing the purifying fires of pain and agony through the medium
of war, and making available also the essence of the material world.
I have endeavoured to express the majesty of the recent happenings
in various ways in order to impress upon you all the stupendous nature of
what has occurred.
375.
DK seeks to acquaint
us with the magnitude of that which has occurred as a result of what He calls
the “first precipitation”. This term is apparently, in His view, exact.
376.
Obviously, another
precipitation is on its way.
377.
DK continues to
summarize the result of the first precipitation of the gathered and available
spiritual energies.
378.
We note that the
“essence of the material world” has been made available to humanity.
This is a very interesting way to think of atomic energy and one, which again,
suggests the emergence of etheric energies.
379.
DK attempts to have
us recognize the “majesty” of what has occurred. He uses the word “stupendous”.
When such words are used by the Master, it behooves us to pause for reflection.
380.
We may and will
pass inevitably through the monumental process presently occurring. The question
is: “will we realize the true nature of that through which we are passing?”
The second precipitation
must be more consciously brought about by humanity itself, and it is
to facilitate this that the new Invocation has been given, and for this reason
it must be widely distributed.
381.
We are contrasting
precipitations; one of them has occurred or, at least, partially occurred.
It resulted in the formation of the New Group of World Servers, the evocation
of the Great War (1914-1945) and the release of atomic energy (the “essence
of the material world”).
382.
The second precipitation
lies ahead.
This precipitation is to be
brought about by the gradual engendering of the divine idea in the human consciousness.
383.
This second precipitation
(perhaps a more gradual precipitation) requires a growing sense of
divinity in the hearts and minds of men. We notice that the Tibetan did not
say the ‘divine ideal’ but the “divine idea”. We gather, therefore,
that the second precipitation is impulsed from the levels of the spiritual
triad whereon ideas, per se, can be found.
Above everything else required
at this time is a recognition of the world of meaning, a recognition of Those
Who implement world affairs and Who engineer those steps which lead mankind
onward towards its destined goal, plus a steadily increased recognition of
the Plan on the part of the masses.
384.
Let us tabulate
the three recognitions required for the inauguration of the second
precipitation:
- A recognition of the world of meaning. This necessitates a growing
degree of soul-consciousness.
- A recognition of Those Who implement world affairs. In essence, this
means the recognition of the Spiritual Hierarchy and of the Members of
the Spiritual Hierarchy.
- A recognition of the Plan, not only by the disciples of the world
but by the Masses.
385.
We can see the importance
of the educational program in which esotericists around the world are presently
engaged.
These three recognitions must be evidenced by humanity
and affect human thinking and action if the total destruction of mankind is to be averted.
386.
Here is another
one of those surprising statements warning us of catastrophic results should
the humanity fail to become aware of the Hierarchy and the Divine Plan. The
averting of disaster will only managed if soul-consciousness grows in the
consciousness of the human race.
They must form the theme of all
the propaganda work to be done during the next few decades—until the
year 2025—a brief space of time indeed to produce fundamental
changes in human thought, awareness, and direction, but—at the same
time— a quite possible achievement, provided the New Group of World Servers
and the men and women of goodwill perform a conscientious task.
387.
DK speaks of what
must be done, and now (2006) only nineteen years remain for the completion
of this preliminary educational task.
388.
A great deal of
responsibility rests upon the success of the New Group of World Servers and
the men and women of goodwill.
389.
Already the threat
of global destruction through nuclear proliferation has arisen; a mid-course
correction in the religio-political tendencies of humanity is drastically
and immediately needed.
390.
We may ask with
sobriety: “has this conscientious task been performed”?
Evil is not yet sealed.
391.
The war Second World
War was coming to a close. The time was April, 1945. Germany
surrendered on April 30,
1945. The surrender of Japan
was to come in July of the same year.
392.
And yet, with the
defeat of the major Axis Powers so close, the Tibetan assessed that evil had
not yet been sealed.
The spread of the Christ consciousness
and His recognised Presence with us is not yet attained.
393.
This has been our
task as disciples. Great efforts have been made subsequent to that time. Yet
today, DK could well again state: “:the spread of the Christ consciousness
and His recognised Presence with us is not yet attained”.
The Plan is not yet so developed
that its structure is universally admitted.
394.
Certainly, this
is still the case. That which esotericists call the Divine Plan is far from
broadly recognized.
Evil has been driven back;
there are enough people aware of the possibility of divine enlightenment
and of the interdependence (which is the basis of love) to form a potent nucleus,
provided again that the inertia so prevalent among spiritual people is overcome.
395.
This inertia was
the great problem and still is. In the nineteenth century a number of fourth
ray souls were ‘sent in’ in advance of the cyclic period in which they were
destined to appear to see if the evils of rampant materialism could be averted.
The effort failed.
396.
Similarly, during
the latter part of the twentieth century a great tide of spirituality swept
over the Western world in the attempt to uplift the consciousness of humanity.
Has it succeeded or has it failed? Or is the result yet to be determined?
397.
DK tells us that
the numbers were sufficient to form a “potent nucleus” to promote “divine
enlightenment” and “interdependence”. Is there still a sufficient number of
such people actively working today?
398.
Let us question
the degree to which we as individuals and the groups of which we are a part
are subject to inertia.
There is divine indication of
coming events and a planned progress towards them, and this is already arousing
interest among thinkers in many lands. However, the necessary responsive planning is still lacking.
399.
We must consider
that the initial impulse for the creation of the United Nations was then in
progress. The organization called the “United Nations” did, indeed, emerge
and seemed to hold great promise. Today, however, it stands severely weakened
by a dimming of the great vision which underlay its founding.
This new Invocation, if given widespread distribution,
[Page 165] can be to the new world religion what the Lord's prayer has been
to Christianity and the Twenty-Third Psalm has been to the spiritually minded
Jew.
400.
Such is the importance
of the Great Invocation in relation to the founding of the new world religion—humanity’s
destined universal religion.
401.
The bitter fragmentation
presently characterizing the religious field is an undeniable indication of
the need for such an enlightened and unifying religion.
I would like to indicate to you
three approaches to the subject of this Invocation.
I will do so briefly, as time lacks. It is for you to arrive—according to
your evolutionary status and the depth of your reflection—at what I may leave
unsaid.
402.
The Masters are
pressed in their presentation of possibilities to humanity. Times were urgent
then; they are so now, could we but awaken from our ‘spiritual torpor’.
These three approaches are:
1. That of the general public.
2. That of the esotericists,
that is, of aspirants and disciples.
3. That of the more advanced
disciple (as far as I can) and of the Hierarchy.
403.
It is interesting
that DK does not list the esotericists (necessarily) among the more advanced
disciples.
404.
We have learned
that the invocative approach (to the higher assembled energies) presently
in progress is threefold. The approach to the Great Invocation is also threefold.
First, the general public will regard it as a prayer to
God transcendent. They will not recognise Him yet as immanent in His creation;
405.
The recognition
of “God immanent” requires a certain degree of ‘mystical advancement’. We
can see that millions today are seemingly incapable of this recognition.
406.
“God transcendent”
requires of many (so they think) an attitude of submission. “God immanent”
would require loving recognition of the divinity in all.
they will send it forth on the
wings of hope—hope for light and love and peace, for which they ceaselessly
long.
407.
Their approach is
necessarily astral.
They will also regard it as a
prayer for enlightenment of all rulers and leaders in all groups who are handling
world matters;
408.
Such people, being
without much power, hope that the powerful will change their ways.
as a prayer for the inflow of
love and understanding among men so that they may live in peace with one another;
as a demand for the working out of the will of God—a will of which they can
know nothing (this is, after all, quite true for all except initiates) and
which ever seems to them so inscrutable and so all-inclusive that their normal
reaction should be patience and a willingness to refrain from questioning;
409.
The Tibetan includes
aspirants and disciples among those who do not and cannot (yet) know the “will
of God”.
as a prayer for the strengthening
of human responsibility, in order that the recognised evils of today which
so distress and trouble mankind may be done away with and some vague source
of evil may be harnessed;
410.
It is difficult
even for trained disciples to really understand the source of evil. How much
moreso is the achievement of this understanding for the average human being!
they will regard it finally as
a prayer that some equally vague primeval condition of blissful happiness
may be restored and all unhappiness and pain disappear from the Earth. This
is, for them, entirely good and helpful and all that is immediately possible.
I have so worded and rendered the Invocation that the Christian world,
through its churches, may not find it impossible to use.
411.
DK has sought to
be as inclusive as possible in wording the Great Invocation. Its broad use
was and still is of the utmost importance.
[Page 166]
Second, esotericists and aspirants of the world will have a deeper and more understanding approach. To them it will
convey the recognition of the world of causes and of Those Who stand subjectively
behind world affairs, the spiritual Directors of our life.
412.
A far greater understanding
of the nature of the Spiritual Hierarchy is suggested in the type of understanding
which will be possible to esotericists and aspirants.
They stand ready to strengthen
those with true vision, ready to indicate not only the reason for events in
the various departments of human living, but also to make those revelations
which will enable humanity to move forward out of darkness into light.
413.
We note that Hierarchy
cannot throw its strengthening energy into those whose vision is characterized
by glamour and illusion; these distorting conditions would only be worsened
by the stimulation.
With this fundamental attitude, the necessity for widespread
expression of these underlying facts will be apparent and an era of hierarchical
propaganda, engineered by disciples and carried forward by esotericists, will
mature.
414.
We have been living
through this era of hierarchical propaganda and it must not only continue
but intensify as we approach the year 2025.
415.
We have been told
repeatedly that the stakes are the very survival of humanity (at least, humanity
as we know it). The Tibetan would not hint at such appalling possibilities
unless the danger was very real.
This era began in 1875 when H.P.B.'s proclamation of
the fact of the existence of the Masters of the Wisdom was made.
416.
The assertion as
to the existence of the Masters of the Wisdom has been with us a short time
indeed—only one hundred and thirty years or so.
417.
Have we asked ourselves
what this assertion has meant to us individually, to our groups and to humanity
as a whole?
It has been carried forward in
spite of misrepresentation, attack upon the concept and scorn; recognition
of the substantial nature of the available evidence, and an appearance of
an intuitive response by occult students and many of the intelligentsia throughout
the world have been present.
418.
The evidence for
the existence of the Masters is considered “substantial”. Those who are intuitive
recognize the likelihood of Their existence and accept the assertion as fact.
Some of the intelligentsia (presumably, those without a highly developed intuitive
apprehension) also accept the existence of the Masters as probable.
419.
The extent of the
recognition (as we learned above) is not sufficient if disaster is
to be averted.
A new type of mystic is coming
to be recognised; he differs from the mystics of the past (except
in a few outstanding instances) by his practical interest in current world
affairs and not in religious and church matters only;
420.
We are speaking
of the emergence of the mystical influence by those upon the incoming seventh
Ray of Ceremonial Magic and Organization. Such mystics really care
about the welfare of the physical plane and those who live within it.
he is distinguished by his lack of interest in his own
personal development, by his ability to see God immanent in all faiths and
not just in his own particular brand of religious belief, and also by his
capacity to live his life in the light of the divine Presence.
421.
These developments
are important. Perhaps we find ourselves numbered among the newer type of
mystics. If so, we are beginning to live beyond the personality consciousness
and within the consciousness of the soul.
422.
If we think carefully
about what DK is saying, we shall see that many mystics of the past were ‘spiritually
selfish’. The modern mystic is to be characterized by ‘spiritual unselfishness’.
423.
For such mystics
the “divine Presence” has become a reality and the one soul of humanity is
seen to shine forth in all human beings.
All mystics have been able to
do this to a greater or less degree, but he differs from those in the past in that he is able clearly to
indicate to others the techniques of the Path;
424.
Do we feel a growing
sense of responsibility as we read these words?
425.
This type of modern
mystic is mentally focused and mentally capable, and therein lies a great
difference in comparison with the mystic of the past.
he combines both head and heart,
intelligence and feeling, plus an intuitive perception, hitherto
lacking.
426.
The overwhelmingly
emotional approach of former mystics has been modified. A greater integration
of human capacities exists.
427.
DK is also suggesting
that the mystics of the past may have had an insufficiently developed intuition.
The clear cold light of the Spiritual Triad now illumines
the way of the modern mystic, and not simply the light of the soul, and this
will be increasingly the case.
428.
We can see it is
no small feat to become a modern mystic of the kind DK describes. The antahkarana
must have been built and in the process of utilization.
429.
It is also implied
that the modern mystic has a much strengthened will.
Both of these groups—the general
public and the world aspirants in their varying degrees—have among them
those who stand out from the general average as possessing a [Page 167] deeper
insight and understanding; they occupy a no-man's-land, intermediate in
the one case between the masses and the esotericists, and on the other between
the esotericists and the Members of the Hierarchy.
430.
DK is speaking of
two kinds of intermediaries and the bridging work of which they are capable.
431.
The first group
can be considered the men and women of goodwill. The second group constitutes
the members of the New Group of World Servers.
432.
From these statements
we can gather some idea of the quite elevated status of the New Group of World
Servers considered as a group.
Forget not that They also use
this great Invocation and that not a day goes by that the Christ himself
does not sound it forth.
433.
This is one of the
most encouraging statements found in the Teaching. We realize that when we
sound the Great Invocation we are sounding it in cooperation with the Great
Lord—the Christ.
434.
Are we gathering
some growing sense of the importance of this Invocation? If the Head of the
Spiritual Hierarchy sounds it every day, our response to its importance must
become obvious.
As you read the next few pages,
you may find some clue to the attitudes and points of view of these spiritual
Intelligences.
435.
DK is attempting
to convey to us the supreme importance of the Great Invocation. If He succeeds
a new wave of inspiration will become available to us.
On the surface, the beauty and
the strength of this Invocation lies in its simplicity, and in its expression
of certain central truths which all men, innately and normally, accept—
436.
In the simplicity
of the Invocation and its appeal to that which is innate in man, lies its
power and appeal.
the truth of the existence of a basic Intelligence to
Whom we vaguely give the name of God; the truth that, behind all outer seeming,
the motivating power of the universe is Love; the truth that a great Individuality
came to Earth, called by Christians the Christ, and embodied that love so
that we could understand; the truth that both love and intelligence are effects
of what is called the Will of God, and finally the self-evident truth that
only through Humanity itself can the divine Plan work out.
437.
This is a summary
of the entire Great Invocation.
438.
There is nothing
in this Invocation that cannot be accepted by the average, good human being.
439.
It is very important
to realize that intelligence and love are effects of the Will of God. The
Will must not be separated from its two expressions—at least at this point
in human history.
This Plan calls mankind to the
expression of Love and challenges men to "let their light shine."
440.
Each of us is ‘unit
of light’. That light—spiritual light—must be released. Just as the light
of matter has been released through the release of atomic energy, so must
soul light shine through humanity.
Then comes the final solemn demand
that this Plan of Love and Light, working through mankind, may "seal
the door where evil dwells."
441.
The call for this
‘sealing’ is utterly serious and of the greatest moment. That “door” must
be sealed within every individual, eventually. The individual sealing leads
to the greater possibility of a required group sealing. This is humanity’s
great and present responsibility and one that can be evaded only at the expense
of an appalling peril to the entire human race.
The final line then contains
the idea of restoration, indicating the keynote for the future and that the
day will come when God's original idea and His initial intention will no longer
be frustrated by human freewill and evil—pure materialism and
selfishness;
442.
We are given the
definition of evil—“pure materialism and selfishness”. The terms are simple
and easy to understand. We can ponder them.
443.
The final line of
the Great Invocation expresses the great hope; the Divine Archetype will be
realized upon the Earth.
444.
We understand that
humanity has become, in many respects, an obstructive force; this must be
changed.
the divine purpose will then,
through the changed hearts and goals of humanity, be achieved.
445.
If God’s Will is
to be done on Earth, the “hearts and goals of humanity” must be changed. A
new vision and with it a new sense of values must emerge.
446.
There is still time
for those who truly see to present this new vision to humanity and
to cultivate a more spiritual sense of values.
This is the obvious and simple
meaning and it ties in with the spiritual aspiration of all
men everywhere.
447.
The disciples and
aspirants of the world who make it their responsibility to present the Great
Invocation must be fully aware of what it will mean to the average human being.
They must not force a higher meaning upon those who cannot encompass such
a meaning.
There are deeper implications
and upon them I will later touch, but the clarity of spiritual desire and
aspiration is expressed in these words in such a form that its use offers
no barrier to the different types of mind which may receive it.
448.
What we need, then,
is a ‘barrier free’ presentation of the Great Invocation. The wording of the
Invocation is already, to a great extent, ‘barrier free’. Our attitude in
the presentation of the Great Invocation must also be so enlightened and so
inviting that we avoid the inadvertent creation of additional barriers.
Only those who recognise no
subjective or inner world, and who reject the concept of an inner world of
causes being responsible for the outer world of effects, will deny its truth
[Page 168] and usefulness; such people are fortunately few and far between.
449.
DK is telling us
that the appeal of the Great Invocation will be virtually universal. It is,
indeed, a “Word of Power”. We must never forget its potency. We have been
told that it summarizes the present “conclusions” in the thought of Sanat
Kumara!
It is apparent, therefore, that
the first three stanzas or verses invoke, call for or appeal to the three
aspects of divine life which are universally recognised—the mind of God, the
love of God, and the will or purpose of God; the fourth stanza points out
the relation of humanity to these three energies of intelligence, love and
will, and mankind's deep responsibility to implement the spread
of love and light on Earth.
450.
It is humanity that
must “seal the door where evil dwells”. DK tells us of our “deep responsibility
to implement the spread of love and light on Earth”. By fulfilling this responsibility
we will do all we can to “seal the door”.
451.
In these perilous
times we must not forget the goodness which lies (often concealed) within
every human heart.
Right here the work of the Triangles—so close to the
heart of the Hierarchy at this time—becomes obvious.
452.
If the “work of
the Triangles” is close to the heart of the Hierarchy are this time, this
work is close to the intentions of the Christ.
453.
Perhaps, we can
sense how DK labors to find all means by which humanity can be saved from
its baser tendencies.
Through the network which the Triangles are creating,
light or illumination is invoked by the daily work and attitude of the Triangle
members; thus light can indeed "descend on earth" and goodwill,
which is the love of God and basically, the will-to-good, can also stream
forth in fuller livingness into the hearts of men;
454.
We are familiar
with these ideas—simple ideas, really.
455.
Does it not seem
that the “work of the Triangles” must now be strengthened as never before?
456.
The work of the
Triangles is one of Hierarchy’s chosen methods for implementing the promise
of the Great Invocation in the modern day.
thus they are transformed in
their lives and the era of right human relations cannot be stopped.
457.
Here we are given
the potential of the work of the Triangles to usher in the era of Right Human
Relations.
458.
Today, we are far—very
far—from the achievement of this desirable condition.
This is an era hitherto only
dimly sensed and which only the forward-thinking people of the world have
desired. Thus through the "centre which we call the race
of men" the Plan of love and light works out and strikes the death blow
to evil, selfishness and separateness, sealing it into the tomb of death forever;
thus also the purpose of the Creator of all things will be fulfilled.
459.
The weight of responsibility
upon humanity is great. We—the human race—are to strike the death blow to
evil, selfishness and separateness. In doing so, we will be carrying out the
Will of God. The Will of God, at this time, is intensely focussed on promoting
the achievement of Right Human Relations.
460.
We might say that
without the emergence of Right Human Relations, the survival of humanity would
be greatly in question.
No one can use this Invocation or prayer for illumination
and for love without causing powerful changes in his own attitudes; his life
intention, character and goals will be changed and his life will be altered
and made spiritually useful.
461.
The deeply transformative
power of the Great Invocation is stated.
462.
If we ever wondered
how we might successfully transform our lives, we are given a method—the conscientious
and understanding use of the Great Invocation.
"As a man thinketh in
his heart so is he" is a basic law in nature; the constant turning of the mind to the need for light
and the prospect of illumination cannot and will not be ineffectual.
463.
Our lives change
through the application of occult law. The implication for those who would
use the Great Invocation, however, is that it must be thought and uttered
‘in the heart’. It must be used in a heart-felt manner, i.e., a soulful
manner.
Also, as the work of the Triangles
grows and the network spreads all over the Earth, the idea of a downpouring
of light and goodwill (which is the immediate aspect of love required
today among men) can be looked for;
464.
Goodwill does not
represent the fullness of love but it is the aspect of love immediately needed.
Goodwill is “love in action”—the activity aspect of the third ray is
combined with the second ray. Loving-understanding represents the combination
of the intelligence aspect of the third ray with the second ray.
465.
Goodwill and loving-understanding—these
are the great needs of humanity today and will produce global Right Human
Relations—the means by which humanity may survive the perils which now menace
it.
nothing can prevent the appearance
of the expected results, for the eternal law holds good.
466.
As aspirants and
disciples, we must count on the inevitable working out of the Good Law. To
use the Great Invocation rightly is to work with occult power.
The illumination of men's [Page
169] minds, so that they can see things as they are, can apprehend right
motives and the way to bring about right human relations, is now a major
need;
467.
The illumination
of men’s minds will bring about an end to glamour.
468.
From the illumination
of men’s minds will result:
- The ability to see things as they are. This will result in an un-glamored
perspective.
- The ability to apprehend right motives. This suggests the development
of a better sense of values.
- The ability to see the way in which Right Human Relations may be
brought about.
469.
To the fulfilment
of these particular needs, more widespread and deeper education is
a necessary path.
the motivating power of goodwill
is an essential to right action;
470.
Illumination and
goodwill—light and love—these chart the way forward.
given these two—light and love—it
will not be many decades before the idea of right human relations will have become the ideal of the
masses and will be rapidly taking form in all national, public and community
affairs.
471.
DK hoped for progress
within several decades. His words were written six decades ago.
472.
There have been
many promising developments of a somewhat isolated nature. We must ask—“has
the general attitude of humanity been sufficiently reoriented towards light
and love?”
The history of humanity has been
that of the apprehension and the use of ideas as applied to human living and
as expressing forward moving concepts; today the two ideas needed are light upon our way and practical goodwill.
473.
Let us emphasize
the ideas which must be implemented today—
- “Light upon our way”
- Love
- Practical Goodwill
474.
These ideas are
certainly present and apprehended. It is sufficient application that lacks.
I would like now to touch upon
some of the deeper meanings for you who are disciples or who are in training
for discipleship. If I can do this, your meditation work may be useful
in linking hierarchical intent with human aspiration; such should be the work
of all disciples.
475.
Disciples stand
between Hierarchy and humanity. This being the case, DK seeks to deepen our
understanding of the Great Invocation so that we may become links between
“hierarchical intent” and “human aspiration”.
You will already have noted—as
you have studied the Invocation—that the three major centres in our planet
are linked up: Shamballa, "where the Will of God is known," the
Hierarchy, where Christ rules and from whence He seeks closer contact among
men, and the centre which we call Humanity.
476.
The potential for
interconnectedness between these three planetary centers is now greater than
at any other time in planetary history.
477.
We may remember
that the “Saving Force” necessitates the cooperation and contribution of all
three centers.
478.
The Christ seeks
closer contact with men—so it appears, and for the right kind of contact
among men.
There is a close relation between
the first stanza and the final one; humanity's destiny is, as you know,
to be the exponent of the mind of God, thus expressing active intelligence,
motivated by love and implemented by will.
479.
Man is “manas”.
The expression of active intelligence is within the range of man’s capabilities,
but it is an intelligence which must be “motivated by love and implemented
by will”. Thus, man must contact and effectively access the two higher aspects
of divinity
That time has not yet come, but
if human timing is correct and right desire is potent enough, for
the first time in human history this destiny can be publicly recognised
and people can be swept increasingly and voluntarily into an activity which
is particularly their own destiny.
480.
Humanity has not
yet consciously appreciated its destiny, but the opportunity is now present
for it to be swept into the conscious expression of that destiny.
481.
We note the requirements:
correct timing and sufficiently potent “right desire”.
482.
To the extent that
each of us finds and expresses his individual spiritual purpose, we will contribute
to the alignment of humanity with its destined purpose.
That again is one of the primary
objectives of the Invocation; its steady use will bring about an inclusive view of spiritual development and impart
a synthesis to human thinking which has hitherto been lacking.
483.
Another purpose
of the Great Invocation is suggested. Humanity’s present view of spiritual
development is very partial. The steady use of the Great Invocation will bring
inclusivity to that view and synthesis into the realm of human
thinking.
484.
Inclusiveness is
of the second ray and synthesis of the first.
485.
Humanity must know
what it is to do and why.
As "light streams forth
into the minds of men" the divine plan will be more widely sensed and
the will-to-good will be more widely desired and invoked.
486.
To all this the
work of the Triangles contributes. Those who will the good will, thereby,
more easily recognize the Divine Plan and work for its implementation. Those
who recognize the Divine Plan in increasing measure will fine their will-to-good
strengthened. We are dealing with a virtuous circle.
It is necessary always to remember
that light is active energy and that love is also an energy.
487.
The experience of
light and love impels towards the good. The union of the second and third
aspects of divinity impels towards an appreciation of the first aspect and
the accessing of that aspect.
It is useful also to bear in
mind that light and matter are synonymous terms scientifically
[Page 170] and that the network of light is veritably substance, and therefore
the carrier of goodwill.
488.
Here is an occultly
scientific statement.
489.
The network of light
is substantial; it is real.
490.
Via the substance
which we call “light”, the energy of goodwill can be carried.
491.
We come to realize
that light and love in the form of goodwill are inseparable at humanity’s
present stage of evolution.
That is why, consequently, it is necessary to realise
that it is one network, composed of two types of energy.
492.
This is something
to be borne in mind by all Triangles workers.
For this reason, the work of
creating Triangles falls into two categories; some people work more
easily with one type of energy than another;
493.
This differentiation
in ease of working will occur according to ray inclination.
it is interesting also to note
that the Triangles of Light are basically more material than the Triangles
of Goodwill because they are related to substance, to the energy which
mankind wields familiarly, and to etheric matter. The Triangles of Goodwill
are hierarchical in origin. I would ask you to ponder on this.
494.
Mind lies behind
the Triangles of Light. They are more electrical in expression. Love
underlies the Triangles of Goodwill; they are more magnetic in expression.
495.
It is important
to realize that through the creation of Triangles of Goodwill we are invoking
hierarchical energy.
496.
The Triangles together
carry the energy of heart and mind.
However, in this world crisis,
the origin of the network in both its aspects is hierarchical;
497.
DK informs us of
special conditions operative today. Today, the Hierarchy also impels the Triangles
of Light as well as the Triangles of Goodwill.
the Masters work in substance
(i.e., light) though not with matter;
498.
This means that
the Masters work etherically but not in dense physical matter. The exponents
of the other Lodge work in matter (and with the ethers as well).
the work to be done by Triangle members is consequently
purely mental and hence exceedingly powerful—this
of course when rightly done.
499.
DK is telling us
that Triangles workers are not to work emotionally.
500.
We can see that
a degree of mental polarization is required if this work is to be “rightly
done”.
501.
We also learn that
the mental body is essentially more powerful than the astral body as it embodies
the influence of the will.
"Energy follows thought"
and the work of the Triangles is that of directing thought.
502.
We see that the
first and third aspects are combined in this work. The work of direction
is the work of will.
503.
All the higher centers
will be involved in this work. The work of “directing thought” necessarily
involves the ajna and throat centers. The power of the head center must underlie
the whole process.
504.
In the work of the
Triangles of Goodwill, the heart center is greatly involved, as would be natural.
505.
When performing
the Triangles work, it can be useful to remember the chakric involvement and
visualize the participation of the activated chakras.
The work therefore falls into two categories: that of invoking divine aid (to use Christian phraseology)
and then—through faith and acceptance—directing the
energies of light and love (which have been invoked) to all men everywhere.
506.
This is an important
piece of practical advice:
- First comes the invocation of light and love
- Then comes distribution of the light and love evoked
507.
We note an important
point: if light and love are to be properly distributed, an attitude of “faith
and acceptance” is required.
508.
The work is simple
but certain expedients help us perform it properly.
They will, from the popular attitude,
be registered as illumination and goodwill.
509.
Light and love (directed
through faith and acceptance) will be registered by humanity and illumination
and goodwill.
It is a deeply scientific work but fundamentally simple.
510.
On this thought
we must take our stand. There is vast occult power in this work and it simply
must be propagated more widely than ever.
Invocation, prayer or aspiration,
meditation—it matters not what word you use—by means of these three methods spiritual energies are tapped and
brought into activity.
511.
The three methods
are—
- Invocation
- Prayer or aspiration
- Meditation
By clear thinking, directed
thought and mental perception, they can be made objects of human desire.
512.
Humanity can be
taught (through clear thinking, directed thought and mental perception) to
desire the process of working with these three modalities of divine approach.
This is already happening on a broad scale.
Ideas are simply channels for new and desired divine
energies; ideals are these ideas changed or reduced into thought forms, and thus presented to the public. Ideas telepathically
become ideals, which is another phrasing of the old law, "energy follows
thought."
513.
Here is an excellent
description of the relationship between ideas and ideals.
514.
Ideas are
divine energies but also channels for even higher divine energies.
515.
The third and sixth
rays are related in the process through which ideals become thoughtforms.
516.
Ideals (having,
naturally, a strong emotional impulsion) are more easily presented to the
public than ideas.
517.
By means of vertical
telepathy, ideas become ideals. We are speaking of what might be called ‘telepathic
descent’.
518.
Ideas dwell in the
formless worlds—formless form the perspective of the Solar Logos. Ideals take
shape in the solar logoic worlds of form—the lower twenty one sub-planes of
the cosmic physical plane.
The work of the network of light
and goodwill, focussed on the plane of mind, is
the utilisation of this knowledge in order to affect the public consciousness.
519.
We cannot avoid
noticing the mental focus of the work of the network of light and goodwill.
520.
Public consciousness
and, thus, public opinion, are conditioned by the Triangles of Light and Goodwill.
Work along this line is part of the most necessary ‘spiritual propaganda effort’
which is the responsibility at this time of all aspirants and disciples.
These are points which should
be simplified and gradually taught, and in the clearest language, to all Triangle
members.
521.
Triangles members
are doing vital work and, therefore, must know exactly what they are doing.
The work of the [Page 171] Triangles
is to work with the minds of men, and with a factor which is used and exploited
by leaders everywhere;
522.
A more enlightened
public is needed. Such a public will no longer become prey to demagoguery.
523.
The factor used
and exploited by leaders everywhere is public opinion.
the effort is to impress these
minds with certain ideas which are necessary to human progress. People recognise
the present darkness and misery, and consequently welcome light; men are tired
of hating and fighting, and therefore welcome goodwill.
524.
DK is telling us
that people everywhere are eminently ready for the right reception, understanding
and practice of the Triangles work.
525.
Triangles workers
are beneficently conditioning the thought atmosphere of the planet.
Let me touch for a moment upon
another point of view. Just as stanzas one and four are related, so stanza
two and the final line are also related.
526.
DK is pointing out
the interrelationships between stanzas, verses or sections of the Great Invocation.
The Plan will be restored on
Earth through illumination and goodwill, and when that takes place Christ
will return to Earth.
527.
Let us carefully
examine the order in which these ideas are presented. The Plan must, to a
degree, be restored on Earth (through illumination and goodwill) before the
Christ can return to Earth.
I would ask you not to misunderstand
this phrase. Christ has never left the Earth and He
said when bidding farewell to His disciples: "Lo, I am
with you always, even until the end of the days." His Presence,
however, is not recognised by the masses of men, and is only sensed and dimly
hoped for by the orthodox religionist of all the world faiths.
528.
DK makes a most
important point—that the Christ is even now with us as He said He would be.
His “Return” (if such a word may be used) represents the registration of His
Presence by those who have forgotten it.
529.
One way of viewing
His Return is as an intensification of the registration of His Presence. In
this way He will find a new ‘home’ in the hearts and minds of men everywhere.
As I have earlier pointed out,
the return of Christ will be expressed, in
the first place, by
an upsurging of the Christ consciousness in the hearts of men everywhere;
its first expression will be goodwill.
530.
We are dealing with
the various phases of the Return of the Christ.
531.
Before the Great
Lord can again walk opening among human beings, this upsurging of goodwill
in the hearts of men everywhere must be achieved.
532.
The widespread appearance
and expression of the energy of goodwill will be one of the signs of His impending
Reappearance.
533.
We are speaking
of the evidence that the Reappearance of the Christ is in process. The upsurging
of goodwill is one of the first indications.
In the second place,
disciples everywhere will find themselves increasingly sensitive
to His quality, His voice and His teaching; they will be "overshadowed"
by Him in many cases, just as before, He overshadowed His disciple Jesus;
through this overshadowing of disciples in all lands, He will duplicate Himself
repeatedly. The effectiveness and the potency of the overshadowed
disciple will be amazing.
534.
This is an extraordinary
piece of occult information—the manner in which the Christ will “duplicate
Himself”.
535.
There is a capacity
through which a Master may work through His disciples. This the Christ
can and will do on a far wider scale than will be possible to the normal Master.
536.
We are to be increasingly
sensitive to and listen for—
- The quality of the Christ
- The voice of the Christ
- The teaching of the Christ
537.
The process by means
of which the Christ will duplicate Himself requires careful thought. We must
achieve an openness to this possibility without succumbing to the glamors
which may easily surround the idea.
538.
We can see that
the Christ as a Great Presence will be increasingly “with us”.
One of the first experiments
He made as He prepared for this form of activity was in connection with Krishnamurti.
It was only partially successful.
539.
In the potent expression
of the initiate Krishnamurti, there were a number of distinct phases. The
phase of the “overshadowing” did not, however, continue, so we are told, all
the way through Krishnamurti’s last incarnation.
The power used by Him was distorted and misapplied by
the devotee type of which the Theosophical Society is largely composed, and the experiment was brought to an end: it served,
however, a most useful purpose.
540.
The Hierarchy always
engages in what we might call ‘testing experiments’. Some good was done through
the experiment with Krishnamurti. No doubt the Christ learned much about what
could be expected of the overshadowed disciple and from those surrounding
the disciple.
541.
It is important
for us to realize that devotion (so often masquerading as love) can greatly
distort the expression of love.
As a result of the war, mankind
has been disillusioned;
542.
The word “disillusioned”
is used in a positive sense. All of us (when thinking clearly) wish to be
disabused of our illusions.
devotion is no longer regarded
as adequate or necessary to the spiritual life or its effectiveness.
543.
DK has spoken of
the new type of disciple—the practical mystic who utilizes both mind
and heart in the attempt to create a better world, on the physical plane.
The war was won, not through
devotion or the attachment of millions [Page 172] of men to some prized ideal;
it was won by the simple performance of duty, and the desire to safeguard
human rights.
544.
DK offers a deglamorized
view of the war. It was won not only through the expression of idealistic
Mars, but through submission to dutiful Saturn.
545.
In this “simple
performance of duty” the mind controlled the astral body. Devotion was, to
a degree, superseded by will.
Few men were heroes, as the newspapers
stupidly proclaim. They were drafted and taught to fight and had to fight.
It was a group recognition of duty.
546.
DK is throwing the
light on what really happened during the Great War.
547.
The Great War was,
significantly, a group expression. In recognizing “duty” the combatants
(especially on the side of the Allies) were taught to recognize the Divine
Plan and to respond to the Will of God—in however an attenuated manner.
When Christ again seeks to overshadow His disciples,
a different reaction will be looked for. It is because of this that A.A.B.
has so consistently belittled devotion and advocated spiritual independence.
No devotee is independent; he is a prisoner of an idea or a person.
548.
A strictly devoted
response to the Christ or to any Master is not presently desirable.
549.
Free, independent,
thinking men and women are required to do the future work. Prisoners of ideas
or of persons are not required and would only hamper the required effort.
550.
We must remember
how strongly the Buddha advocated the same “spiritual independence”. He called
it “self-reliance”.
551.
It is important
that a sufficient number of disciples raise themselves to the level of the
second degree at which time this imprisonment is overcome.
When Christ comes, there will be a flowering in great
activity of His type of consciousness among men;
552.
We are to look for
the flowering of the Christ Consciousness. Some degree of this flowering has
already been seen, dating from the time, in 1966, when the Christ assumed
the “vestures” of the Buddha.
when disciples are working under the recognition of
the Christ, there will then come the time when He can again move among men
in a public manner;
553.
There are a number
of steps required before the Christ can opening move among men. The broad
recognition of the nature and value of the disciples of the Christ and of
His Masters is one of the chief requirements.
554.
The Christ must
establish Himself firmly within the hearts and minds of His disciples before
He can express Himself publicly.
He can be publicly recognised
and thus do His work on the outer levels of living as well as upon the inner.
555.
This will happen
when the disciples of the world succeed in performing their duties.
556.
The Hierarchy plans
all impacts on humanity with great care. They operate with a supreme “skill-in-action”.
They cannot be hurried into externalization.
For these three events,
which are connected with the inherent divinity in man, the Hierarchy is working
and preparing, and it will essentially register another of the results of
the successful use of the new Invocation to aid in this task of preparation.
557.
The three events
are—
- The upsurging of goodwill in the hearts of men everywhere
- The overshadowing by the Christ of prepared disciples
- The flowering of the Christ consciousness and the actual, physical
Reappearance of the Christ.
Those of you who are disciples
will easily see the significance of the third stanza. Its meaning is that
the Invocation as used by the Hierarchy (note this)
558.
For the Hierarchy
must use this Invocation daily as does the Christ…
will help to bring about the
evocation of the spiritual will in humanity and the recognition
of the divine will by the Hierarchy.
559.
The spiritual will
within humanity is not yet sufficiently active. The discovery of Vulcan will
probably coincide with its sufficient activation.
560.
Just has humanity
has far to go before achieving a true evocation of the spiritual will, the
Hierarchy has not yet sufficiently contacted and implemented the divine will
of Shamballa.
There is little that can be said
to the general public anent this third stanza. They will interpret it in all
simplicity as a prayer that the human will can be brought into conformity
with the divine will, even though that may not be understood.
561.
DK speaks of the
limitations of present human understanding. If aspirants and disciples do
not really understand the divine will, it cannot be expected that it will
be understood by average human beings.
Even from the angle of the Hierarchy, the divine will
as it i essentially remains the great mystery,
562.
“The unknown, unseen
and unheard purpose of Sanat Kumara.” (R&I 241)
but in spite of that They can
and do "know and serve" the purpose; the purpose is that aspect of the divine will which seeks immediate
expression on Earth.
563.
We have an important
progression of which we should take note:
- Will
- Purpose
- Plan
564.
From one perspective,
we may relate Will to the provisioning of the entire final objective.
565.
Purpose represents
a portion of the divine will seeking immediately expression on Earth.
566.
Plan represents
the ways and means by which Purpose may be manifested.
567.
From another perspective,
the Divine Will may be understood as the powerful and effective means of impelling
the manifestation phase of the Divine Purpose which, presently, must be implemented.
The Hierarchy is the distributor
of energy—the energy of love. Therefore,
as the purpose of the will of God (known and understood in the Council Chamber
of Shamballa) seeks to influence human will, it is an expression in hierarchical
terms as the will-to-good and in human terms as [Page 173] goodwill,
as loving determination or as a fixed intention to bring about right human
relations.
568.
We have here a very
important definition of goodwill—the “loving determination or…fixed intention
to bring about right human relations”.
569.
The “will-to-good”
is characteristic of Hierarchy, whereas “goodwill” is meant to characterize
humanity.
570.
It is through the
will-to-good that the “will of God” influences humanity. If this influence
is successful, humanity will express an ever greater degree of goodwill, and
the more goodwill humanity expresses, the more susceptible it is to the will-to-good
as it mediates the “will of God”.
Even Christ Himself struggled with the problem of the
divine will, and addressed Himself to the Monad at the moment when
He first realised the extent and the complexity of His mission as World Saviour.
571.
This is a statement
which will inspire humility in all understanding disciples.
572.
When the Christ
addressed Himself to the Monad it was equivalent to addressing Sanat Kumara.
573.
The demands of the
future (of an approximately five thousand year future) dawned upon Him, and
the manner in which the Will of God was intended to express through His
expression (during that time).
He then cried aloud: "Father, not My will but Thine
be done." Those words marked the relinquishing of the vehicles through
which He had been attempting to salvage humanity;
574.
This is another
amazing thought. The cry of the Christ was a great act of acquiescence—an
acquiescence above anything we can conceive.
575.
The Christ had been
attempting to salvage humanity in His own way; He had plans to this effect.
He did not yet realize the greater possibilities which a more intimate contact
with the Will of God revealed to Him.
576.
This great moment
in the life of the Christ is mentioned in the context of this study of invocation.
The Christ successfully invoked the Will of God and acquiesced in the revelation
which this Will presented to Him.
577.
What were the “vehicles
through which He had been attempting to salvage humanity”? Could they have
been all those vehicles inferior to the monadic vehicle?
it indicated to Him what might at that time have appeared
to be an apparent failure and that His mission was not accomplished.
578.
The ‘picture’ presented
by the Monad is far greater than that which can be encompassed by the soul.
It appears that, from that time, a great readjustment was required in the
life of the Christ.
For nearly two thousand years
He has waited to bring that mission to fruition;
579.
It is quite incredible
to think of the entire Piscean Age as a period during which the Christ was
obliged to wait. The day of fruition could not occur before the onset
of the Aquarian Age.
it has marked also for Him the entrance into a new cycle
of activity;
580.
Are we being told
that a “new cycle of activity” began when the Christ acquiesced to the Will
of God?
this cycle will culminate
during the next three hundred years in success if this Invocation—as
used by all of you and by the Hierarchy—proves its effectiveness. He
cannot proceed with His assigned mission without reciprocal action by humanity.
581.
The time span given
by the Tibetan takes us approximately to the year 2250.
582.
It may well be a
culminating cycle of preparation for the actual and public Reappearance of
the Christ. It is said that “no man knoweth the hour”. Perhaps the exact hour
is not set even though the requirements for the Reappearance are set.
583.
We are being told
that the Great Invocation is an instrument the correct utilization of which
is most necessary if the Christ’s present culminating cycle of activity (culminating
in three hundred years) is to be successful.
584.
The idea conveyed
is that humanity must act if the Christ is to return into acknowledged presence
as intended.
585.
Not only must humanity
act in this regard, but the Hierarchy must also as well.
586.
It is clear that
the Christ’s mission is an “assigned mission”. This must mean that a power
greater than His own has assigned it; it is also, clearly, a mission voluntarily
accepted.
587.
Will the Christ
become a public personage before this three hundred year period has elapsed?
There is no way we can be sure, but there are, indeed, a number of significant
steps required before He can reappear publicly, and they are nowhere near
fulfillment.
This mantram is peculiarly and essentially Christ's
Own mantram and its "sound has gone forth" to the entire world through
the medium of His enunciation of it and through its use by the Hierarchy.
588.
Disciples and aspirants
have helped with the spread of the Great Invocation, but it is particularly
the Christ’s use of the Invocation (and Hierarchy’s use as well) that has
made it possible for the sound of the Great Invocation to go forth to the
entire world.
589.
Something profound
is conveyed in the idea that the Great Invocation is “Christ’s Own mantram”.
We know it has been kept in the Archives of Shamballa for millions of years,
yet there must be a manner in which the Christ is uniquely related to it and
to its expression.
590.
It becomes evident
that a correct and heart-felt use of this mantram brings us into closer rapport
with the Christ.
Now its words must go out throughout the entire world
by means of its enunciation by men everywhere, and
its meaning must be expressed by the masses in due time. Then Christ
can again "return to Earth" and "see of the travail of His
soul and be satisfied."
591.
The expression of
the Invocation is in gradual process of precipitation. It has been used by
the Christ and His Hierarchy. When this instruction was written, aspirants
and disciples in the field of esotericism were just beginning to use it. Sixty
years have now passed and the Great Invocation is used (as the Tibetan said
it must be used) by human beings everywhere.
592.
It is clear that
if Christ is the “return to Earth”, not only must the words of the Great Invocation
be enunciated, but its meaning must be understood and applied.
593.
We have still before
us a considerable process of assimilation and application.
The final line of the last stanza
is also perhaps in need of explanation. It speaks of the task of the Plan
as implemented by humanity to "seal the door where evil dwells."
594.
DK tells us that
this sealing is the “task of the Plan”. The sealing is called for by the Plan,
as that Plan applies to and can be implemented by humanity.
595.
This should not
be forgotten: it is the task of humanity (rightly inspired by Hierarchy and
Shamballa) to “seal the door where evil dwells”.
This is (needless to say) a symbolic
way of expressing the idea of rendering evil purposes both
inactive and ineffectual.
596.
This is a symbolic
interpretation of this very occult phrase, and, as one would expect, a more
occult interpretation.
597.
It can be expected
that once humanity does its share in this sealing, Hierarchy and Shamballa
will, through their own occult methods, contribute to the finalizing of the
process.
There is no particular location where evil dwells;
598.
This is no doubt
true, but in the Agni Yoga books, a certain ‘location’ on the astral plane
has been indicated. This ‘location’ is called “Marakara”.
599.
The ‘location’ may
however be simply a vibratory condition and, thus, not a location in the more
specific meaning of the word.
the New Testament in the Book
of Revelations speaks of evil and of the destruction of the devil and
of the rendering of Satan impotent. Those passages all refer to the same time cycle with which this Invocation
deals and which it seeks to bring about.
600.
It is fascinating
to consider the Great Invocation as promoting the objectives presented in
the Biblical Book of Revelation.
601.
It would seem that
we are presently entering the designated time cycle; at least we are poised
to enter. Probably a period of great testing lies immediately ahead of humanity.
If the tests are passed, the sealing may occur with rapidity.
The "door where evil dwells" is kept open
by humanity through its selfish desire, its hatreds and its separateness,
by [Page 174] its greed and its racial and national barriers, its low personal
ambitions and its love of power and cruelty.
602.
What is said here
is so utterly important. Let us tabulate the ways in which humanity keeps
open the “door where evil dwells”: It is kept open—
- Through humanity’s selfish desire
- Through humanity’s hatreds
- Through humanity’s sense of separateness
- Through humanity’s greed
- Through humanity’s racial barriers
- Through humanity’s national barriers
- Through humanity’s lower personal ambitions
- Through humanity’s love of power
- Through humanity’s cruelty
603.
In this tabulation
we are virtually presented with the heads of the Hydra though not all the
abuses listed are the traditional names of specific Hydra heads.
604.
It would be wise
to survey the present human condition in relation to these methods of keeping
the “door where evil dwells” open. To what degree do we participate in the
failure to seal the door?
As goodwill and light stream
forth into the minds and hearts of men, these evil qualities and these directed
energies which keep the door of evil open will give place to a longing for right human relations, to a determination
to create a better and more peaceful world and to a worldwide expression of
the will-to-good.
605.
We note that there
are “directed energies” which keep the door of evil open.
606.
An attack upon these
evil energies is particularly proposed in Rule X for Disciples and Initiates.
607.
Light and love will
dispel the evil qualities. The streaming forth of these qualities will—
- Promote the appearance of a longing for Right Human Relations
- Lead to a determination to create a better and more peaceful world.
- Lead to a world-wide expression of goodwill.
608.
The entire process
can be clearly understood. The correct use of the Great Invocation is indispensable
in bringing about the necessary transformation.
As these qualities supersede
the old and undesirable ones, the door where evil dwells will symbolically
slowly close through the sheer weight of public opinion and through right
human desire. Nothing can possibly stop it.
609.
It is vital that
public opinion be influenced by the Forces of Light.
610.
What will finally
and effectively close the “door”?
- The “sheer weight of public opinion”.
- “Right human desire”.
611.
We see that both
the mind and astral body must be enlisted in this closing.
612.
It is the kama-manas
of humanity which, ultimately, will decide whether there will be a successful
sealing at this time of human history.
613.
Interestingly, public
opinion is kama-manasic in nature.
Thus the original Plan will be restored on Earth; this is symbolically referred to in the Bible as the Garden of Eden;
614.
The Forces of Restoration
will see Their work accomplished.
615.
Ever since Atlantean
days, the Divine Plan as conceived in the “Mind of God” has been, to a significant,
degree thwarted and distorted through human ignorance and the deliberate intervention
of the Black Lodge.
616.
There were and are
many reasons for this thwarting, some originating in the last solar system
and on the Moon-chain.
617.
The time for the
dispersal of the negative forces has now arrived. Yet, we see how very much
humanity itself must be involved.
the Angel with the Flaming Sword will no longer guard
the Door of Initiation into the Kingdom of God, but will be transformed into
the Angel of the Presence.
618.
This will be the
case because so many more of the “Sons of Men” will be ready for that reception
of the occult accolade which we call initiation.
Simultaneously, the door
into the world of spiritual reality will open before mankind, and the door
where evil dwells will be closed.
619.
It is fitting that
with the opening of the door into spiritual reality the “door where evil dwells”
will be closed. There is usually a balance in natural processes. For instance,
when the door of initiation was opened relatively widely in Atlantean days,
the door to individualization was closed upon the animal kingdom.
These few thoughts may serve to make this Invocation
live afresh in your minds and take on a new and vital livingness. It is uniquely
related to all true and ancient beliefs: it holds out hope for the future,
and it is of present import and of practical importance.
620.
We understand DK’s
purpose—to make the Great Invocation “live afresh” in our minds.
621.
The Great Invocation
seems to contain the entire developmental process of humanity as that process
was intended to be.
622.
The Invocation unites
the past, present and future not only of humanity but of the planet.
Your meditation work should be
confined exclusively to a deep understanding of this stanza* of the Great
Invocation, and of the production within yourself of the invocative spirit.
623.
What is to be done?
Through steady contemplation and utilization, the chelas are to develop both
a deep understanding of the words of the Great Invocation as well as an “invocative
spirit”. The task is one of understanding and invocation.
624.
One can sense that
there was tremendous hope in the launching the Great Invocation.
I am going to give you today
a very ancient mantram which is called the Affirmation of a Disciple.
625.
It is interesting
that this Affirmation was given rather late in the group’s developmental process.
It has been used by disciples in the Masters' Ashrams
for thousands of years and is today given out by me to all true disciples;
626.
“True disciples”
are, in fact, “accepted disciples”.
627.
The impartation
of these great Words of Power is an inestimable gift from Hierarchy.
it can now be used by them upon
the outer plane and incorporated daily in their meditation.
628.
We note that the
use of this mantram has been internal and may now become external.
629.
Just as the Great
Invocation is intended for daily use, so is this “Affirmation of a Disciple”.
During this coming year I would
like you to follow a meditation procedure as outlined below, the intention
of which is to strengthen your pledge through [Page 175] affirmation, stabilise
your orientation and give you intuitive insight into this new Invocation.
630.
Even at their relatively
developed state of unfoldment, the disciples in the New Seed Group still needed
a strengthening of their pledge.
631.
What are the requirements
to be achieved in the meditation listed below?
- To strengthen the disciples’ pledge through affirmation
- To stabilize the orientation of the disciples.
- To give the disciples intuitive insight into the Great Invocation.
632.
DK works in a manner
most subtle and effective—as only a Master can.
1. The Stage of Alignment and
Recollection. This produces recognition of spiritual status and objectives.
It involves recognition also of the Ashram and dedication to the Master, under
two symbols: the soul and the central Point in the Ashram.
633.
This stage is reminiscent
of the first section in Meditation IV.
634.
We must always remind
ourselves of what we are doing in order to keep the process clear and effective.
635.
The Ashram is to
be at the forefront of our consciousness.
636.
The Master is
the soul (the soul of the Ashram). He is also pure being (the “central Point”)
as it resides at the heart of the Ashram and sustains all that is impelled
from the Ashram.
2. The Stage of Affirmation.
Say with your whole heart as a soul the following ancient
mantram:
637.
Let us ponder on
the words—“with your whole heart as a soul”. It creates a most specific identification
of heart-with-soul. The one who thus speaks is ‘single-hearted’ and firmly
focussed in soul consciousness.
"I am a point of light within
a greater Light.
638.
The “greater Light”
is the Light of the Divine Mind.
639.
Each human disciple
is a point of conscious light within the World Soul.
640.
We are to become
thinking expressions of the Mind of God (“God” considered as Sanat Kumara,
the Planetary Logos . I am a point of light within the thinking Mind of Sanat
Kumara.
641.
On a lesser turn
of the spiral, ‘I am a point of mental light within the field of soul light’.
I am a strand of loving energy
within the stream of love divine.
642.
The “stream of love
divine” comes from the Heart of God (for our purposes, Sanat Kumara).
643.
Love is a relating
energy and, thus, a “strand”, a ‘ray’.
644.
If once conceives
himself in this manner he flows within the “stream of love divine”
and reaches many others while participating in this flow.
645.
A point may be considered
somewhat localized, though the type of point we shall wish to conceive is
ubiquitous.
646.
A stream is ever
moving and a strand of love within that stream moves from point to point,
uniting all points.
I am a point of sacrificial Fire,
focussed within the fiery Will of God.
And thus I stand.
647.
The Will of God
is fire. Its energy is the energy of sacrifice. As a unit of Will,
I am both fire and sacrifice.
648.
The two sentences
relating to the first and third rays portray the disciple as a “point”. The
sentence relating to the second ray portrays the disciple as that which is
capable of uniting points—a “strand”.
649.
For will to be effective
it must be focussed.
650.
To conceive of oneself
in this manner is highly empowering.
651.
The three conceptions
are really abstractions. There is power, however, in conceiving of oneself
in terms of these abstractions. The terms “point” and “strand” are terms conveying
great essentiality. The terms are highly condensed and carry a great
deal of power.
652.
If we conceive of
ourselves as points and strands we have achieved the kind of impersonality
which renders us very effective. Personalism is an encumbrance.
653.
The first stanza
ends with the phrase “And thus I stand”, indicating the willful, immovable
stance to be taken by the disciple. This is an affirmation suggesting that
the disciple, having taken this stance, will abide in it and is to be considered
dependable.
654.
Below, the disciple
is spoken of as a “way”, a “source” and a “beam”.
655.
The first stanza
began with the third aspect of divinity (a “point of Light within a greater
Light”), worked its way through the second aspect (“a strand of loving energy
within the stream of love divine”), and ended in the first aspect (a “point
of sacrificial will focused within the fiery Will of God”).
656.
The stanza below
begins with the first aspect (perhaps blended with the other two aspects)
and works its way through another affirmation of the first aspect and thence,
to the third, but with elements of the second aspect included.
I am a way by which men may achieve.
657.
This is partially
a will statement. The use of will upon the Path is affirmed.
658.
There is power on
the Path of Discipleship and that power may be applied to the upliftment of
humanity and the guarantee of humanity’s achievement.
659.
This statement must
also be considered a love statement, for the “way” is a linking formation
just as is a “strand”. Upon that linking way, many beneficial energies are
received and shared.
I am a source of strength, enabling
them to stand.
660.
This is definitely
a will statement. The members of the human race are to be empowered
to “stand” just as the disciple stands.
661.
It takes more strength
to stand than to sit down. In standing there is less compromise with the forces
of gravity.
I am a beam of light, shining
upon their way.
662.
This is a statement
related to the intelligence aspect, but contains something of the second
aspect as well, for a “beam”, like a “strand” is a linking ray.
663.
Light is of both
the third and second aspect.
664.
Indicated is the
power to reveal the Path and help, through the focussing of the light, to
keep those treading the Path upon the Path.
665.
One acts as the
spiritual interpreter of all that which is to be encountered.
And thus I stand.
666.
Again the seal of
a permanent, willful orientation is given.
And standing thus revolve
667.
The disciple, “standing
in spiritual being”, upright and unafraid, revolves upon a pedestal of light.
He no longer faces the light directly, but transmits the light with which
he has come in contact.
668.
Immediately following
is a mantram which can be referenced as we utilize the Mantram of a Disciple:
"He
who faces the light and stands within its radiance is blinded to the issues
of the world of men; he passes on the lighted way to the great Centre of Absorption.
But he who feels the urge to pass that way, yet loves his brother on the
darkened path, revolves upon the pedestal of light and turns the other way.
"He
faces towards the dark and then the seven points of light within himself transmit
the outward streaming light, and lo! the face of those upon the darkened way
receives that light. For them, the way is not so dark. Behind the warriors—twixt
the light and dark—blazes the light of Hierarchy." (DINA II 15)
And tread this way the ways of
men,
669.
The disciple identifies
with all humanity. He is not different from them and shares their “ways”.
Thus, the members of the human race can learn from him and do not consider
him alien or impossibly different.
And know the ways of God.
670.
Yet, the disciple
is a bridge between the world of God and the world of men. He lives a dual
life: “in the world yet not of the world”.
671.
This is where the
art of discipleship enters—to walk the Earth treading the “ways of
men” (with one’s feet on the ground) and yet remaining deeply cognizant of
the “ways of God”.
And thus I stand."
672.
Again the affirmation.
This, brother of mine, is the
best I can do with words and phrases as I attempt to transcribe into language
words so ancient that they antedate both Sanskrit and Senza. But the
meaning is clear and that is the point of importance.
673.
This is quite an
extraordinary statement. Senza is usually presented as the oldest of all languages.
At least, it is the primal sacerdotal language.
674.
Did not the language
of Senza arise with the coming to Earth the Sanat Kumara and His Spiritual
Hierarchy? We do not know, but may suppose so.
675.
Were this the case,
from what period could this very ancient mantram arise?
676.
It would seem that
the Great Invocation had been in the custodianship of Shamballa ever since
its founding on Earth.
677.
We might say the
same of the Affirmation of a Disciple, and perhaps even more.
678.
But again, Senza,
like Sanskrit, may have arisen well after the founding of the Occult Hierarchy.
3. The Stage of Orientation.
This is a period of quiet thought upon the significance of the affirmation.
679.
We have attempted
to help plough the mental field with respect to this Affirmation. Obviously,
each chela reflecting upon these potent words will find ways of understanding
his own relationship to his individual life of discipleship.
4. The Stage of Meditation. This
is concerned with the four stanzas of the new Invocation.
680.
Thus far we have
prepared the way for the reflection upon the four stanzas of the Great Invocation.
I am going to leave you free
to consider this Invocation in your own way and to approach this most important
and significant mantram from the highest possible point of your individual
intuitive perception.
681.
By this time, DK’s
students were well trained and could be relied upon the approach meditation
in a manner most suitable to effective penetration.
682.
By leaving them
free, DK may have been providing circumstances which stimulated their intuition.
I would ask you to meditate [Page
176] on what appear to you to be the planetary implications, but would also
remind you to consider the individual parallels.
683.
The scope of meditation
can be vast—planetary in scope. Yet the individual application must not be
ignored. As well, for those who are capable, a more systemic or cosmic interpretation
may suggest itself.
All that is invoked on behalf
of humanity is also susceptible of interpretation in a personal sense, regarding
the personality as the microcosm of the Macrocosm
684.
The need for utilizing
analogies/parallels is obvious. The approach to any particular level of interpretation
can enrich the interpretation of other levels.
and as the field for the circulation
of light and love, for the expression of the Christ Life and of the sacrificial
Will, plus the instrument of service and an area in which evil is sealed,
frustrated and rendered futile.
685.
Evil must be sealed,
frustrated and rendered futile within both the microcosmic and Macrocosmic
life.
686.
It will not do for
a disciple seeking to fathom the Great Invocation to ponder exclusively
its microcosmic or its Macrocosmic implications. Both must be pondered and
related to each other.
At the end of the year, I would
ask you to embody your understanding of the Invocation and your interpretation
of it (both macrocosmically and microcosmically approached) in a paper.
687.
This is something
that we also could and should do, but only after a year’s contemplation.
These papers, if truly the result
of intuitive perception, could constitute a useful book, giving the general
public a truer comprehension of words which will condition
the thinking of spiritually-minded people for many decades.
688.
DK is offering a
way for men and women of goodwill to enter more fully into the meaning of
the Great Invocation. His chelas (through their labors) would provide a bridge
of understanding for spiritually-minded people..
689.
Below, we continue
with Meditation VI.
5. The Stage of Fixed Determination.
690.
This stage is also
analogous to the final stage in Meditation IV.
a. A reflection upon the distinction
between Purpose, Will and Intention.
691.
In fact, the stage
is thus far identical with the final stage of Meditation IV
b. A period of
complete, focussed silence as you seek to present an unobstructed
channel for the inflow of light, love and strength from the Hierarchy.
692.
Identical again.
Through focussed silence, hierarchical infusion is achieved.
c. A statement to the personality,
made by you the soul, the disciple:
693.
Identical
"In the centre of the will
of God I stand.
694.
The disciple stands
identified with his triadal and monadic nature as much as may be possible.
Naught shall deflect my will
from His.
695.
The personal will
is firmly and receptively oriented towards the higher Will.
I implement that will by love.
696.
There is a realization
that the Will of God (microcosmically expressed) cannot be wisely expressed
until carried on the “wings of love”.
697.
The first and second
aspects of divinity are fused.
I turn towards the field of service.
698.
The “field of service”
is related to the third aspect of divinity. This field is comprised of the
eighteen lower sub-planes of the cosmic physical plane.
I, the Triangle divine, work
out that will
699.
There is a realization
of one’s identification as the spiritual triad.
700.
On a lower turn
of the spiral, one is also mind, emotion and etheric-electric energy.
701.
The Will of God
descends from as high a source as the disciple may access.
Within the square and serve my
fellowmen."
702.
That Will is worked
out within the square consisting of the mental, emotional, etheric and physical
natures.
703.
Man is also the
square (a member of both the Fourth Creative Hierarchy and the fourth kingdom
of nature).
704.
To work out the
energy of Will within the square (and do so in a loving and intelligent manner)
is definitely to serve one’s fellowmen.