The Glamors Which Hold Humanity in Thrall

Let me now elucidate these glamorous for you a little more in detail.

The Glamor of Materiality is the cause of all the present world distress, for what we call the economic problem is simply the result of this particular glamor. Down the ages, this glamor has held the race increasingly interested, until today the entire world has been swept into the rhythm of money interest. A rhythm emanating from soul levels has always existed, being established by Those Who have freed Themselves from the control of material requirements, from the thralldom of money and the love of possessions. Today that higher rhythm is commensurate with the lower rhythmic glamor, and hence the whole world is thinking in terms of the way out from this present material impasse. Those souls who stand in the light to be found upon the mountain top of liberation and those who are advancing upward out of the fogs of materiality are now sufficient in numbers to do some definite work in connection with the dissipation of this glamor. The influence of their thoughts and words and lives can and will bring about a readjustment of values, and a new standard of living for the race, based upon clear vision, a correct sense of proportion and a realization of the true nature of the relationship existing between soul and form, between spirit and matter. That which will meet a need that is vital and real ever exists within the divine plan. That which is unnecessary to the right expression of divinity and to a full and rich life can be gained and can be possessed, but only through the loss of the more real and the negation of the essential.

Students, however, need to remember that that which is necessary varies according to the stage of evolution which has been reached by an individual. For some people, for instance, the possession of that which is material may be as great a spiritual experience and as potent a teacher in life expression as the more elevated and less material requirements of the mystic or hermit. We are rated as regards action and point of view by our place upon the ladder of evolution. We are rated really by our point of view and not by our demand upon life. The spiritually minded man and the man who has set his feet upon the Path of Probation and who fails to attempt the expression of that which he believes, will be judged as caustically and pay as high a price as does the pure materialist – the man whose desires center around substantial effects. Bear this in mind and sit not in the seat of the judge or the scornful.

Today the glamor of materiality is lessening perceptibly. The peoples of the world are entering the wilderness experience, and will find in the wilderness how little is required for full living, true experience and real happiness. The gluttonous desire for possessions is not regarded as so reputable a desire as formerly, and a desire for riches is not producing the clutching hands as earlier in racial history. Things and possessions are slipping out of the hands which have hitherto tightly held them, and only when men stand with empty hands and a realized new standard of values do they again acquire the right to own and to possess. When desire is absent and the man seeks nothing for the separated self, the responsibility of material wealth can again be handed back to man, but his point of view will then be free from that particular glamor, and the fogs of astral desire will be lessened. Illusion in many forms may still hold sway but the glamor of materiality will be gone. It is the first destined to disappear. Students would do well to remember that all forms of possessions and all material objects, whether it is money, or a house, a picture or an automobile, have an intrinsic life of their own, an emanation of their own, and an activity which is essentially that of their own inherent atomic structures (for an atom is a unit of active energy). This produces counterparts in the world of etheric and astral life, though not in the mental world. These subtler forms and distinctive emanations swell the potency of the world desire; they contribute to the world glamor and form part of a great and powerful miasmic world, which is on the involutionary arc but in which humanity, upon the upward arc, is nevertheless immersed. Therefore the Guides of the Race have felt the necessity of standing by whilst the forces set up by man himself proceed to strip him and thus release him to walk in the wilderness. There, in what is called straightened circumstances, he can readjust his life and change his way of living, thus discovering that freedom from material things carries with it its own beauty and reward, its own joy and glory. Thus he is liberated to live the life of the mind.

The Glamor of Sentiment holds the good people of the world in thrall, and in a dense fog of emotional reactions. The race has reached a point wherein the men of good intention, of some real understanding and owning a measure of freedom from the love of gold (symbolic way of speaking of the glamor of materiality) are turning their desire to their duty, their responsibilities, their effects upon others, and to their sentimental understanding of the nature of love. Love, for many people, for the majority indeed, is not really love but a mixture of the desire to love and the desire to be loved, plus a willingness to do anything to show and evoke this sentiment, and consequently to be more comfortable in one’s own interior life. The selfishness of the people who are desirous of being unselfish is great. So many contributing sentiments gather around the sentiment or desire to show those amiable and pleasant characteristics which will evoke a corresponding reciprocation towards the would-be lover or server who is still completely surrounded by the glamor of sentiment.

It is this pseudo-love, based primarily on a theory of love and service, which characterizes so many human relationships such as those existing, for instance, between husband and wife, parents and their children. Glamored by their sentiment for them and knowing little of the love of the soul which is free itself and leaves others free also, they wander in a dense fog, often dragging with them the ones they desire to serve in order to draw forth a responsive affection. Study the word “affection,” my brother, and see its true meaning. Affection is not love. It is that desire which we express through an exertion of the astral body and this activity affects our contacts; it is not the spontaneous desirelessness of the soul which asks nothing for the separated self. This glamor of sentiment imprisons and bewilders all the nice people in the world, imposing upon them obligations which do not exist, and producing a glamor which must eventually be dissipated by the pouring in of true and selfless love.

I am but touching with brevity upon these glamors for each of you can elaborate them for yourselves, and in so doing will discover where you stand in the world of fog and glamor. Thus, with knowledge, you can begin to free yourselves from the glamor of the world.

The Glamor of Devotion causes many probationary disciples to wander circuitously around in the world of desire. This is primarily a glamor which affects sixth ray persons and is particularly potent at this time owing to the agelong activity of the sixth Ray of Devotion during the rapidly passing Piscean Age. It is today one of the potent glamors of the really devoted aspirant. They are devoted to a cause, to a teacher, to a creed, to a person, to a duty, or to a responsibility. Ponder on this. This harmless desire along some line of idealism which confronts them becomes definitely harmful both to, themselves and to others, because through this glamor of devotion they swing into the rhythm of the world glamor which is essentially the fog of desire. Potent desire along any line, when it obliterates the wider vision and shuts a man within a tiny circle of his own desire to satisfy his sentiment of devotion, is just as hampering as any of the other glamors, and is even more dangerous because of the beautiful coloring which the resultant fog takes on. A man gets lost in a rapturous mist of his own making, which emanates from his astral body and which is composed of the sentimentalizing of his own nature about his own desire and devotion to the object of his attracted attention.

With all true aspirants, owing to the increased potency of their vibrations, this devotional sentiment can be particularly difficult, and bring about a lengthy imprisonment. One illustration of this is the sentiment of devotion poured out in a glamorous ecstasy by probationary disciples upon the Masters of the Wisdom. Around the names of the Members of the Hierarchy and around Their work, and the work of the initiates and the disciplined disciples (mark that phrase) a rich glamor is created which prevents Them ever reaching the disciple or his reaching Them. It is not possible to penetrate the dense glamor of devotion, vibrating with dynamic ecstatic life, which emanates from the concentrated energy of the disciple, working still through the solar plexus center.

For this glamor there are some age-old rules: Contact the greater Self through the medium of the higher Self and thus lose sight of the little self, its reactions, its desires, and intentions. Or: The pure love of the soul which is not personalized in any way and which seeks no recognition can then pour into the world of glamor which surrounds the devotee, and the mists of his devotion (upon which he prides himself) will melt away.

Upon the Probationary Path there comes the swing, consciously registered, between the pairs of opposites until the middle way is sighted and emerges. This activity produces the Glamor of the Pairs of Opposites, which is of a dense and foggy nature, sometimes colored with joy and bliss and sometimes colored with gloom and depression as the disciple swings back and forth between the dualities. This condition persists just as long as the emphasis is laid upon feeling – which feeling will run the gamut between a potent joyfulness as the man seeks to identify himself with the object of his devotion or aspiration, or fails to do so and therefore succumbs to the blackest despair and sense of failure. All this is, however, astral in nature and sensuous in quality and is not of the soul at all. Aspirants remain for many years and sometimes for many lives imprisoned by this glamor. Release from the world of feeling and the polarizing of the disciple in the world of the illumined mind will dissipate this glamor which is part of the great heresy of separateness. The moment a man differentiates his life into triplicities (as he inevitably must as he deals with the pairs of opposites and identifies himself with one of them) he succumbs to the glamor of separation. Perhaps this point of view may aid or perhaps it will remain a mystery, for the secret of world glamor lies hid in the thought that this triple differentiation veils the secret of creation. God Himself produced the pairs of opposites – spirit and matter – and also produced the middle way which is that of the consciousness aspect or the soul aspect. Ponder deeply on this thought.

The triplicity of the pairs of opposites and of the narrow way of balance between them, the noble middle path, is the reflection on the astral plane of the activity of spirit, soul and body; of life, consciousness and form, the three aspects of divinity – all of them equally divine.

As the aspirant learns to free himself from the glamors upon which we have touched, he discovers another world of fog and mist through which the Path seems to run and through which he must penetrate and thus free himself from the Glamors of the Path. What are these glamors, my brothers? Study the three temptations of Jesus, if you would know clearly what they are. Study the effect that the affirmation schools which emphasize divinity (materially employed) have upon the thought of the world; study the failures of disciples through pride, the world savior complex, the service complex, and all the various distortions of reality which a man encounters upon the Path, which hinder his progress and which spoils the service to others which he should be rendering. Emphasize in your own minds the spontaneity of the life of the soul and spoil it not with the glamor of high aspiration selfishly interpreted, self-centeredness, self-immolation, self-aggressiveness, self-assertiveness in spiritual work – such are some of the glamors of the Path.

Next, we will consider glamor on the etheric plane and the theme of the Dweller upon the Threshold, and thus complete the brief outline of our problem which the first part of this teaching was intended to convey.

Before taking up this subject in some detail, I would like to add something to our previous consideration of the problem of glamor. In your last instruction, I elaborated somewhat upon the subject of the various types of glamor and left with you the concept of their great importance in your individual lives. The battlefield (for the man who is nearing accepted discipleship or who is upon the path of discipleship, in the academic sense) is primarily that of glamor. That is the major problem and its solution is imminent and urgent for all disciples and senior aspirants. It will be apparent, therefore, to you why the emphasis has been put, during the Aryan age, upon the necessity for the study of Raja Yoga, and the cultivation of submission to its discipline. Only through Raja Yoga can a man stand steady in the light, and only through illumination and the achievement of clear vision can the fogs and miasmas of glamor be finally dissipated. Only as the disciple learns to hold his mind “steady in the light,” and as the rays of pure light stream forth from the soul, can the glamor be discovered, discerned, recognized for what it essentially is and thus be made to disappear, as the mists of earth dissolve in the rays of the rising sun. Therefore I would counsel you to pay more adequate attention to your meditation, cultivating ever the ability to reflect and to assume the attitude of reflection – held steady throughout the day.

You would find it of real value to ponder deeply upon the purposes for which the intuition must be cultivated and the illumined mind developed, asking yourselves if those purposes are identical in objective and synchronous in time. You would then discover that their objectives differ, and the effects of their pronounced unfoldment upon the personality life are likewise different. Glamor is not dispelled through the means of the intuition nor is illusion overcome by the use of the illumined mind.

The intuition is a higher power than is the mind, and is a faculty latent in the Spiritual Triad; it is the power of pure reason, an expression of the buddhic principle, and lies beyond the world of the ego and of form. Only when a man is an initiate can the exercise of the true intuition become normally possible. By that I mean that the intuition will then be as easily operative as is the mind principle in the case of an actively intelligent person. The intuition, however, will make its presence felt much earlier in extremity or on urgent demand.

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Excerpted from: “Glamor – A World Problem – The Nature of Glamor”

By Alice Bailey and Djwhal Kuhl

Ashramic Adjustment to Exoteric Living

October 1949

We now come to another point in our study of this subject: This concerns one of the most difficult problems confronting the Masters at this time; it presents also an unique problem to the Christ. The daily physical life of the Masters, of the Christ, and of those Members of the Hierarchy (initiates and accepted disciples) Who function in physical bodies, has had its orientation upon the subjective levels of life; the majority of Them, and particularly the senior Members of the Hierarchy, do not as a rule intermingle largely with the public or walk the streets of our great cities. They work as I do from my retreat in the Himalayas, and from there I have influenced and helped far more people than I could possibly have reached had I walked daily in the midst of the noise and chaos of human affairs. I lead a normal and, I believe, useful life as the senior executive in a large lamasery, but my main work has lain elsewhere – widespread in the world of men; I reach this vast number of human beings through the medium of the books which I have written, through the groups which I have started and impulsed, such as Men of Goodwill and the Triangles, and through my disciples who talk and spread the truth as I have sought to present it.

So it has been with the work of all the Masters, except two or three Who have undergone special training in order to do some special preparatory work for the externalization of the Hierarchy. The English Master is one of these, and another Master also Who works, relatively unknown, in North America. I have referred to Him before as the Master P – though that is not, in reality, His initial.

This rule of solitariness or of withdrawing applies to all the Masters and to the Christ, for it is in the solitude of the mind, and as far as possible in the solitude of physical location, that the various branches of the great White Lodge have chosen to work ever since Atlantean days. It is not the solitude of a separative spirit, but the solitude that comes from the ability to be non-separative, and from the faculty of identification with the soul of all beings and of all forms. This can best be accomplished in the intense quiet of those “protected” areas where the Masters in the various branches of the Brotherhood have chosen to dwell. This solitude and physical isolation enables Them to work almost entirely from the level of the buddhic or intuitional plane, perfecting the Science of Impression, influencing and working through those minds which are susceptible to Their mental impression. This applies equally to Masters in physical vehicles and to Those Who have “no anchorage” in the three worlds; it applies also to disciples who are in or out of the body, according to their destiny, immediate karma or form of service. St. Paul, for instance, was in the initiate stage of learning rightly to withdraw and to work in what Patanjali calls “isolated unity” when he spoke of himself once as “being caught up into the third heaven” and there learning the untold beauties of the divine life.

The problem, therefore, before the Masters and Their disciples is to work (when the externalization takes place) in the midst of physical plane existence, no longer withdrawn, isolated and protected, but functioning openly in the middle of events and physical realities and all the diversity of contacts which the three worlds present. It is perhaps helpful to remember that when the Christ was in physical presence on earth two thousand years ago, the population of the world was relatively small compared to that today; contact between peoples was practically nil, and where it existed was usually of a strictly military or commercial nature, with a somewhat exclusive interchange of scholastic ideas and personnel between the rare centers of learning. It was easy in those days to withdraw into the desert and to disappear into the unfrequented place and to recharge and revitalize the spirit, to touch again closely the Sources of inspiration on the higher levels of consciousness, and thus reorient the working instrument in the three worlds to the higher field of contact and inspiration. Much of this can be noted in the Gospel story of the life of Christ and of the Master Jesus.

When the Christ reappears and the Hierarchy externalizes itself on earth, conditions will be totally different; there are today no empty spaces; the population of the world is enormously enlarged and is growing from year to year; no locality is isolated or unattainable; the jungles are open territory to the explorer and to the numerous commercial agents; vast cities cover the planet and oceans are traversed by multitudes of ships; the airways of the world are travelled by millions of passengers annually; the land is divided into minute sections by railroads, highways, speedways and myriads of lesser roads and streets. In fact, every living unit in the world is in touch with thousands of other units and can – through the many means of information – be in touch with millions; the news presses grind out the news from hour to hour and the eyes of millions are ceaselessly glued to the printed page at all hours of the day or night; the ears of other millions are daily and hourly attuned to the voice of the radio. Only the inner perceptive sense remains inactive, for only advanced humanity lives constantly in touch with the world of Spiritual perception and intention.

The conditions, therefore, confronting the Hierarchy constitute a serious and drastic problem. As far as we can, we will attempt to consider these conditions, for some understanding of the problem is necessary if right work is to be done.

Necessarily, the problem is one of a change in the orientation of perception but not necessarily in modes of living or in any definitely physical plane adjustments. Hierarchical orientation has for some centuries been one of a very strict internal consolidation, in order that the magnetic aura of the Hierarchy may unfailingly respond to impression from Shamballa, and also be of so potent a nature that it can form a protective screen around the human family. Forget not the nature of the protective service which the Masters have assumed on behalf of mankind, standing between humanity and the emanations and influences and the magnetic aura of the Black Lodge.

This internal consolidation has been greatly strengthened during the past one hundred years. Because of this, and because of the resultant clarity of impression and of the potent outgoing influence, the Plan for humanity – as a Whole – was imparted with emphasis to disciples in the Ashrams, and by them was formulated clearly and presented to humanity.

H.P.B. (one of the first working disciples to go forth on the externalization impulse and with first ray energy driving him) gave the background of the Plan, under impression from me; the more detailed structure and the sweep of the hierarchical intention have been given by me in the books which A.A.B. has introduced under her own name to the public (in so doing acting under my instructions). For the first time in human history, the purpose of past events – historical and psychological – can be clearly noted as the foundation for all present happenings, thus bringing the mysterious Law of Karma in an easy manner to public attention. The present can also be seen, indicating the way of the future and revealing clearly the Will-to-Good which is animating the entire evolutionary process – a process in which humanity (again for the first time) is intelligently participating and cooperating. It is this cooperative participation, even if unconsciously rendered, which has made it possible for the Hierarchy to grasp the opportunity to bring to an end the long silence which has persisted since Atlantean days; the Masters can now begin to undertake to renew an ancient “sharing of the secrets,” and to prepare humanity for a civilization which will be distinguished by a constant intellectual perception of truth, and which will cooperate with the externalized Ashrams in the various parts of the world.

The internal consolidation is now being somewhat loosened, if I may use such an inadequate expression, and a majority of the Members of the Hierarchy are withdrawing Their close attention from reception of impression from Shamballa and are now orienting Themselves – in an entirely new and directed manner – to the fourth kingdom in nature. At the same time, a very powerful minority of Masters are entering into a much closer association with the Council of Sanat Kumara.

In this way the potent and dynamic influence of Shamballa will be strengthened instead of lessened by the reorientation of the majority of the Masters and initiates. These statements have, of course, implications which will not be understood by you and which will necessarily pass unnoticed; you will respond, however, to the realization that the minority – in renewed and closer contact with Shamballa – have to master the technique of relationship; this will entail much use of the sacrificial will. The reason is that They are (on a higher turn of the spiral) submitting to a forcing process which will make great demands upon Them, but which will serve to release the majority to a new and more potent form of immediate Earth service. In other words: a few of the Masters and higher initiates are undergoing a special and applied stimulation and are undertaking work for which the united Ashrams, in their higher brackets, have hitherto been responsible. This subjects Them to a great strain and forces Them to use the will aspect of Their divine natures in entirely new and unknown ways. They relinquish much, in order to enable the entire Hierarchy to give far more in radiance, guidance, and magnetic invocative strength than has even before been the case.

The majority of the Masters and initiates, in Their turn, also relinquish much in order to work exoterically among men. They subject Themselves voluntarily to an active stimulation from the senior “contacting minority” but relinquish the “joy of Shamballic contact”. Temporarily, the training which the majority have been receiving in “cosmic orientation,” in the use of the will-to-be (a meaningless phrase to you), and in the “bliss of receptivity to the will-to-good of Sanat Kumara” is given up. The entire attitude of the group of Masters, initiates and disciples who are to be responsible for the externalization of the Hierarchy and for the preparation for the reappearance of the Christ is focused upon the expert use of the Science of Contact. This time, the science is used upon a wide and telepathic scale, with the souls of men, and upon the technique of expressing spiritually the nature of “isolated unity” in the cities, jungles and the massed inhabited areas of the earth. This involves, as you can well imagine, the use of an expert ability to remain untouched by the evil rampant upon the physical plane, and yet to remain in complete sympathetic and understanding contact with all humanity and with all events that affect humanity. It was prophecy which impelled the Christ to say, when last in public appearance among men, that His disciples were “in the world and yet not of the world”; Christ depicted in simple yet profoundly revealing terms the life of the Members of His Ashrams (the entire Hierarchy) when again He would walk with Them in the plain sight of humanity. He pictured Them as one with the Father (the Council of Life in Shamballa), and yet as one with Him (as the hierarchical Head), and as one also with all that breathes and that inhabits form. I advise all disciples who seek to cooperate with the impending activity of the Hierarchy to study with care the seventeenth chapter of the Gospel of St. John; this was written by that disciple of love, under the influence of the energy emanating from the buddhic vehicle of the Christ, which is also – as you have been told – identical with the buddhic vehicle of the Buddha. The identity of the two vehicles is symbolic of the entire teaching anent “isolated unity” and divine participation, which the Masters in Their Ashrams are teaching Their disciples of all grades, these days, as the first step toward the externalization of Their activities.

An intensive training process, therefore, is being carried out in every ashram and along identical lines, resulting in the “isolation,” occultly understood, of certain Masters and initiates. They have been thus isolated in order that They may work more readily and easily with Shamballa; They can thus form a dynamic and galvanic storehouse of energy (the energy of the divine Will) and thus make it available for the use of the other Members of the Hierarchy, as They stand in “isolated unity” upon the highways of Earth, and thus are “in the world and yet not of the world”. The learning of this lesson calls into activity the sacrificial will of both the hierarchical groups; this remains the binding cord between Them and that aspect of the antahkarana along which energy can flow in a new and electric fashion from Shamballa, via the hierarchical minority referred to above, and into the large group of Masters and initiates and disciples to whom is committed the task of consolidation. All this constitutes – for the Members of the Hierarchy – a definite process of testing out and of trial, prior to and preparatory to some of the higher initiations.

Again, the Members of the Hierarchy are not only sensitive to impression from the two other planetary centers (Shamballa and Humanity), but They are acutely aware of the Forces of Evil which are fighting furiously against the externalization of the spiritual work. The energy which cosmic evil generates is active along three main channels:

  1. From the center of cosmic evil upon the cosmic astral plane. Of this center you can know nothing, and its emanations and its magnetic aura can only be understood and recognized or interpreted by the senior Masters and by initiates of still higher rank. As the potency of the astral plane (which is so familiar to us all) weakens, and glamor and illusion are negated by a rapid spiritualizing of humanity, the power of cosmic evil will correspondingly weaken and the Forces of Evil will be unable to reach the planet with their present easy effort. It is against the impact of this emanating evil that the Hierarchy stands in protection of humanity. Hitherto it has been the task of Shamballa, working through the Hierarchy, to protect humanity from the “intention to destroy” of the cosmic Forces of Evil, but – in the coming cycle and as a result of the triumph of the Forces of Light in the world war – the potency of Shamballa can be combined with that of the “protecting Agents of Light.”
  2. From the Black Lodge which is the externalization of the center of cosmic evil on Earth. Just as the White Lodge is the representative or correspondence of the cosmic center of light upon Sirius (the true Great White Lodge), so the Black Lodge is also representative of ancient and cosmic evil. The Black Lodge is also far more advanced in externalization than is the White Lodge, because materialism and matter are, for it, the line of least resistance. The Black Lodge is therefore far more firmly anchored upon the physical plane than is the Hierarchy. It requires a much greater effort for the White Lodge to “clothe itself in matter and work and walk on material levels” than for the Black Lodge. Owing, however, to the spiritual growth of mankind and to the steady, even if slow, orientation of mankind to the spiritual Hierarchy, the time has come when the Hierarchy can materialize and meet the enemy of good upon an even footing; the Hierarchy need not be further handicapped by working in substance whilst the Forces of Evil work both in substance and in matter. Once the reappearance of the Christ and of the Hierarchy is an accomplished fact, these Forces of Evil face sure defeat. The reason for this is that the trend of human living and thought is turning steadily towards the subjective spiritual values, even if these values are interpreted in terms of material well-being at present and of better living conditions for all – with peace and security also for all. The Black Lodge or the planetary center of evil works almost entirely upon the astral plane, and is impressed directly and guided in detail from the cosmic astral plane.
  3. From the negative or purely material forces of the planet, which are not necessarily either good or bad but which have been used instinctually and oft unconsciously by humanity for purely material ends, and are therefore basically anti-spiritual and subject to the influence of human desire – a desire oriented towards selfishness, and therefore towards separateness. This form of evil is being combated today by the New Group of World Servers. Of this battle you know something because every thinking man and woman is immediately implicated.

I have spoken of the evil present in the planet in very simple terms, and there are phases of it to which I have not referred; the interlocking and interpenetrating of the grades of evil are far more numerous and intricate than you surmise.

In summing up, I would say that the present reorientation of the Hierarchy, in relation both to Shamballa and to Humanity, ushers in the cycle of complete defeat of cosmic evil upon our planet, leaving only an isolated and weakened Black Lodge to die a slow death; this permits the purification of human desire to such an extent that “matter will be redeemed by the sacrificial will of Those Who know, by the will-to-good of Those Who are, and by the goodwill of those sons of men who have turned their faces to the light and who in turn reflect that light.”

As all disciples know, one of the problems with which they are constantly confronted is an extreme sensitivity to the thought currents of those with whom they are immediately in contact. The more advanced the disciple, the greater is his problem. The theory that if one lives and works on a high level of consciousness one is immune to that which emanates from the lower level does not in practice hold good. The occult law proclaims that the greater can always include the lesser, and just as that is true of the planetary Logos (Who is the sumtotal of all lesser forms within His manifested universe), so the same law applies also to all human beings. The disciple, therefore, can always include that which emanates from those who are below him on the ladder of evolution. The more a disciple is under the influence of the Law of Love, the more easily does he tune in and absorb the thoughts and register the desires of those around him, and particularly of those who are tied to him in the bonds of affection and of karmic relation. As disciples proceed from initiation to initiation, the will aspect fortifies the intellect and directs the expression of the energy of love, and thus the problem lessens, for the initiate learns certain protective rules which are not available to the neophyte. The latter must learn, first of all, how to identify himself with others, as the basis of a higher identification which conditions the senior initiates in the scale of being.

The preparation of the Members of the Ashrams found within the Hierarchy, Who must emerge from Their retreats and live among men in the ordinary intercourse of daily life, has necessitated much discussion and instituted a drastic training system within the Ashrams. Into the nature of this training  I cannot enter, for it differs for disciples upon the various rays and the theme is too large at this point for our purpose. The problem has been how to preserve the sympathetic, sensitive rapport and to lay the basis for the higher, inclusive identification, and yet at the same time preserve a spiritual detachment which will enable the disciple to do his needed work, unhampered and unimpeded by the distress, the anxiety or the thought activity evoked by the minds and the desires of those with whom he is working.

The necessary detachment cannot be based upon the innate instinct of self-preservation, even when that is carried into the realm of the soul; it must be motivated by an occult absorption in the task, and implemented by the will which keeps the channel of contact open between the disciple and the ashram and between the disciple and his sphere of activity; this channel must be kept entirely clear of all lower identifications. This might be termed a method of eliminating all tendencies to register anything save a wise apprehension of the point in evolution of those contacted; a sound appreciation of the problem to be faced on their behalf, and a process of directing the needed energy of love in such a manner that the stream of projected love not only aids the recipient, but protects the disciple from undue contact; it will then evoke in the person to be helped, or the group to be aided, no reciprocal personality expression; instead, it lifts the entire quality of the personality life or the group life on the purificatory way on to higher levels of awareness.

A great part of the work to be done by the disciples who are emerging from the ashrams, and will continue thus to emerge, is of a purificatory nature at this time, and increasingly so for the rest of this century. On the Path of Probation, the aspirant is taught to purify himself and his three vehicles of contact; upon acceptance into an ashram, a large measure of the needed purification has been achieved. From then on, no emphasis should be laid by the disciple on the purification of his own nature, for this would produce too close and intimate a self-focus and tend to an over-stimulation of the personality vehicles. But the lessons learnt upon the Probationary Path will be found by him to be simply the foundation for the Science of Purification or – if I may use a word made familiar to you through the war experience – of Decontamination. This will be brought into full expression by the working disciples who will be responsible for the preparation of the world for the reappearance. This purificatory process falls into the following stages:

  1. The stage wherein the tainted area, the hidden evil, or the diseased factors are recognized and duly contacted in order to ascertain the extent of the purificatory measures required. This is a point of danger for the disciple.
  2. The process of discovering the magnetic areas, magnetized in past centuries, and even aeons, by Members of the Hierarchy. This is done so as to make available the transmission of energies there stored. In the cycle which is now close at hand, these magnetic centers will be largely tapped or utilized by the world disciples responsible for the purificatory work.
  3. The stage wherein the disciple withdraws his attention from the source of difficulty and concentrates upon certain mantric usages and certain hierarchical formulas, thus setting loose the energies needed to destroy the germs of evil, latent or active, thus eliminating certain materialistic tendencies, and strengthening the soul of all that is to be purified and the life to be found within every form. It is wise to remember that, for instance, as the Master works with His disciples and strengthens the life within them and evokes their soul into potency from latency, every form and every atom within their various bodies is equally energized and aided. It is this fundamental process which will guide the disciples and the initiates in the coming work of world purification.
  4. The stage of withdrawing of the purifying energies; this is to be followed by a period of stabilizing the purified form and starting the life and soul within it on a new cycle of spiritual growth.

I have worded all this in such a manner that it will be evident that the work to be done is not confined only to humanity, but also to the forms of life in the other kingdoms in nature.

The study of this Science of Applied Purification isone which is engrossing the attention of all the ashrams at this time; disciples in the first ray ashram, in the second ray ashram and in the seventh ray ashram, are peculiarly active along these lines, for the destruction of evil is the work of the first ray, and in so destroying its effects purity is achieved; the fostering of good then becomes possible and is the work of the second ray, of the Builders; and the bringing of spiritual energy into contact with substance, and consequently with matter, is the unique work of the seventh ray because it is now in manifestation. The rays which are active and in manifestation at this time and in this cycle are there in conformity to the Plan and in preparation for the externalization of the Hierarchy and the reappearance of the Christ. These rays are particularly involved, and therefore the initiates and the disciples in the ashrams of the Masters are also particularly implicated.

The Science of Applied Purification is also the Science of Applied Energy, with the specific objective in view of “eliminating the undesirable and that which hinders the entrance of the light, and thus providing space and entry for the desired, for the good, the beautiful and the true”. In the application of this science there is of course no infringement of the human prerogative of free will. This ancient science is concerned primarily with the purification and with the redemption of matter, and it is entirely in the hands of human beings, under the direction of the Hierarchy. This direction may be consciously or unconsciously registered. The Science of Redemption (to which I have several times earlier referred) is in reality the applied art of esotericism and of spiritual living which is already being taught to mankind; they are steadily learning to redeem the bodies through which they function. It is in reality the art or science of relationship between the Life and the lives, as H.P.B. expresses it.

As far as the other kingdoms in nature are concerned, the purification is applied by the Hierarchy, through the medium of human beings, and this can be seen in process at this time. This present activity, carried on now largely unconsciously, will be redoubled and carried forward consciously by trained initiates and disciples, working through and with aspirants. It is this that is now being studied in the various hierarchical ashrams, and when applied – after 1975 – will bring about great and important changes in world living.

Another matter to which the Hierarchy is at this time attending, in view of the coming adjustments required, is the discovery of aspirants and those who are close to accepted discipleship in all lands, in order that the language problem will present little difficulty. Having discovered such people, Their next step is to subject them to a process of training in telepathic susceptibility, so that they will be sensitive to hierarchical impression. At the same time, their intuition will require stimulation but – as the intuition is useless and inaccessible without a high grade intelligence – all these people must be sought for upon mental levels. The possession of the abstract mind is not sufficient. It is useful, in that it guarantees the ability of the aspirant to construct the antahkarana; it is nevertheless quite possible to possess a well developed abstract consciousness and yet to be quite devoid of all intuitive perception.

For example, this is the major limitation of Z…He is a sound abstract thinker and they are somewhat rare, being, usually impractical idealists. He is not, however, the least intuitive as yet. He could easily be – given certain needed surrenders.

Basically speaking, the intuition is not the revealer of esoteric truths. They come along another line of spiritual perception. The intuition is essentially the organ of group perception and that which eventually elevates the personality to its rightful position as the agent of the Soul in the group.  Z…has a sound theory as to group attitudes and group work, and he will be exceedingly surprised at these comments of mine. But – as long as he insulates himself from warm group contacts and fails to seek (in the name of service) the love of the group, and as long as he fails to recognize error and his own part in any current mistakes whenever they occur, and as long as he transfers responsibility to others when he is himself to blame, he will fail to register intuitive information, because his personality reactions will intervene. He must not be deceived by the fact that people like him on the platform; that is group work, but not essentially working with the group. He must learn that at present he is the onlooker at the group and as yet not a part of it, and that he is primarily focused on “delivering the goods” (if I may use your American phrase) to his personality and its acclaim, and not to the group. This will be hard for him to realize and he must be given time. He wants to make good, spiritually and esoterically, but needs to grasp the fact that this is done through love and understanding and not through the intellect. He is insulated by his own strong desire to make good, according to his own theories and to his personality, thus proving to himself the grasp his soul may have over that personality. This creates barriers, but the insulating and separating wall between him and his co-workers is very thin and could easily be “rent in twain,” if his pride would permit and if he would descend to a recognition of equality with all the group with whom he is associated, and with the most unimportant members of that group; this he does not yet do – in spite of what he believes about himself.

The searchlight of the Hierarchy is sweeping the planet at this time singling out men and women, here and there, from the mass of men. They indicate esoteric possibility, and in their lives love of humanity and love of the Christ is a basic and fundamental factor.

The ordinary devoted person, who constantly pledges and dedicates himself to the Christ or to the Masters in a spirit of adoration, will not be chosen for this specific training. Their own attitudes and development come violently between them and their objective. The man who forgets about himself, and who is more interested in helping unhappy human beings, but who is nevertheless staunchly convinced of the factor of the unseen worlds, is the man for whom search is at this time being made.

When these men and women are found, the work of the discovering initiate is to see to it that information comes to the aspirant in some form or another anent the hierarchical Plan, concerning the reappearance of the Christ (under some name familiar to the aspirant’s religious background), and about the fundamental and needed occult truths – with particular emphasis upon the Law of Cause and Effect, and secondarily upon the Law of Rebirth. The Law of Cause and Effect is of far greater importance than the Law of Rebirth, because it necessitates action upon the part of the aspirant, and that action inevitably conditions the future. There is nothing he can do about the Law of Rebirth but submit to it and be grateful that opportunity continues to present itself.

As regards the many other adjustments which Members of the Hierarchy in all Their many differing grades will have to make in what might be called Their personality lives and habits, I have naught to say. I know well the questions which will arise in your minds, and I would like to touch upon one or two of them. For instance, some of you are asking:

  1. How will these Members of the Hierarchy in Their various grades appear on earth? Will They come through the methods of ordinary birth, of childhood and maturity? Some initiates may follow this ordinary pattern, some are already passing through it today and are in the stages of infancy and adolescence; to them will be given a large share of the preparatory work. Some will not pass through these relatively limiting phases, but will pass back and forth between the outer world and the world of hierarchical endeavor; they will be sometimes present in physical bodies and sometimes not. This method of activity will not be possible as long as the present rules of national and civilian identification, of passports and of drastic airport and seaport inspection are required by the authorities; such people as these “transmitting initiates” would not be able to identify themselves. This form of appearance is therefore postponed for some time. Some of the Masters will create what is called in the language of the East the “mayavirupa” – a vehicle of expression which is built of atomic physical and astral substance and of concrete mental substance. This They can create at will, use at will and cause to vanish at will; Their problem is not, therefore, so acute in the matter of appearing and of reappearing as is that of the initiate who cannot thus create to suit his purpose and his service.
  2. Will all the Members of the Hierarchy make Their appearance at the same time? Certainly not. The appearing of these initiates and Masters will begin with isolated members appearing and living among men, coming forth one by one, doing the required work, returning through the portals of apparent death to the inner subjective Ashram, and then again appearing by one or other of the methods mentioned above. This process has been going on for some time and began around the year 1860. The work of these disciples in the human consciousness is already being recognized, and already they have succeeded in changing the consciousness and the thinking of many millions. Their ideas are already permeating world thinking. I would remind you also (for your encouragement that I myself am among this number of working initiates (for, in the last analysis, that is all that any Master is), and that I, from my physical anchorage, i.e., my physical body and my location in northern India, and in collaborating with a disciple, A.A.B., and also with F.B., have done much to bring certain concepts (old and yet new in their presentation) to the consciousness of humanity. I have also done much to stimulate from latency to potency the instinctual goodwill of men. I mention this for this is not a unique achievement; there are many other Masters Who – with Their disciples – are to be found today actively functioning in human affairs and struggling, under adverse conditions, to change the trend of human thinking from a frank materialism to a genuine spiritual aspiration.

There are many other questions arising in the minds of my readers, and the less advanced they are the greater the questioning and the greater the emphasis upon the materialistic, and therefore non-important, aspects of this entire subject. With them I have no intention of dealing, though I know well what they are, and so does A.A.B. They are of no vitality, and will answer themselves in due time.

When the task of the preparation of men’s minds is further advanced, when the knowledge of the existence of the Masters and Their hierarchical endeavor and of the united Hierarchy of our planet are a commonly recognized truth, and when active goodwill is recognized as a real national asset in all lands, then the speed of the externalization of the Hierarchy will be greatly increased; then the five spiritual centers will begin to take definite form, and will call also for recognition; the groups there working will be known, and they will also be in close touch with each other. From that time on, the network of initiates and disciples under the direction of the Masters will be worldwide, and in every field of human expression the opinion of these men and women, and of the Masters presiding at the five centers and in Their affiliated groups, will be regarded as of immense value by all governmental, economic and social organizations.

Then – under a great wave of spiritual inspiration – the divine spirit of expectancy for the reappearance of the Christ will sweep through the world; it will then be regarded as credible and creditable, and His coming will provide the germ for all world hope; the reason for this will be that the most respected, enlightened and cultured people on the planet will be looking for Him. And then, my brothers, He will come, bringing new energies of love and compassion and implementing the spirit of fresh enlightenment; to these important events must also be added the new revelation for which all men wait and to which they will be able to respond, owing to the needed and new stimulation.

Many who are reading this section of my instructions will be disappointed (so futile and silly is the human mind in so many cases) because I do not choose to consider now the means whereby the Members of the Hierarchy will adjust Themselves to modern living conditions, as to what food They will eat and whether They will marry or not marry. One thing only will I say: They will take modern life and what it means and will proceed to demonstrate how that life (the normal product of the evolutionary process) can be lived divinely; They will express the highest ideal of marriage (I would here remind you that many of the Masters are married and have raised families) and demonstrate the principle which underlies the perpetuation of the race of men; They will also show how all life is one life, that the form nature is ever a sacrificial unity in the vast scheme of divine manifestation; They will show us also that whatever we do, whether we eat or drink, all must be done under correct, temperate and natural law and in a spirit of loving understanding, and ever to the glory of God. They will express ordered, temperate living in all things, and will demonstrate also the possibility of the existence of people on earth who have no wrong inclinations and no bad qualities in their natures. They will stand forth as living examples of goodwill, of true love, of intelligent applied wisdom, of high good nature and humor, and of normalcy. They may indeed be so normal that recognition of what They are may escape notice.

They will, finally, demonstrate to all around Them the significance of right motive, the beauty of selfless service and a vivid intellectual perception. This, my brothers, is such a platitudinous statement, from the point of view of the nice well-meaning person, that its value may escape your attention. Yet it is a statement that, any initiate will tell you, warrants your closest attention and consideration – a consideration which must be followed by an effort to express these same qualities upon your way towards the Door of Initiation.

————–

Excerpted from “The Externalization of the Hierarchy – Section IV – Stages in the Externalization”

By Alice Bailey & Djwhal Khul

Ray Three the Personality Ray of France

These are excerpted from Esoteric Psychology 2:

Ray III

The servers on this ray have a special function at this time in stimulating the intellect of humanity, sharpening it and inspiring it. They work, manipulating ideas so as to make them more easy of comprehension by the mass of intelligent men and women who are to be found in the world at this time and whose intuition is not yet awakened. It is to be noted how the work of the true servers is largely with the new ideas and not with the business of organization and of criticism (for these two go hand in hand). Ideas are taken by the third ray aspirant, as they emerge from the elevated consciousness of Those for whom the first ray works and are rendered attractive by the second ray worker (attractive in the esoteric sense) and adapted to the immediate need and rendered vocal by the force of the intellectual third ray types. In this lies a hint for many of the third ray personalities to be found working in various fields of service at this time.

—–

The Direction of Ray III

    “Surrounded by a multitude of threads, buried in folds and folds of woven goods, the Weaver sits. No Light can enter where he sits. By the light of a tiny candle, carried upon the summit of his head, he dimly sees. He gathers handful after handful of the threads and seeks to weave the carpet of his thoughts and dreams, his desires and his aims. His feet move steadily; his hands work swiftly; his voice, without cessation, chants the words: ‘I weave the pattern which I seek and like. The warp and woof is planned by my desire. I gather here a thread and here a color. I gather there another. I blend the colors and I mix and blend the threads. As yet I cannot see the pattern, but it will surely measure up to my desire.’

    Loud voices, and a movement from outside the darkened chamber where the Weaver sits; they grow in volume and in power. A window breaks and, though the Weaver cries aloud, blinded by the sudden light, the sun shines in upon his woven carpet. Its ugliness is thus revealed…

    A voice proclaims: ‘Look from out thy window, Weaver, and see the pattern in the skies, the model of the plan, the color and the beauty of the whole. Destroy the carpet which you have for ages wrought. It does not meet your need… Then weave again, Weaver. Weave in the light of day. Weave, as you see the plan.’ “

—-

Ray Three

” ‘Pulling the threads of Life, I stand, enmeshed within my self-created glamor. Surrounded am I by the fabric I have woven. I see naught else’.

‘The love of truth must dominate, not love of my own thoughts, or love of my ideas or forms; love of the ordered process must control, not love of my own wild activity.’

The word goes forth from soul to form: ‘Be still. Learn to stand silent, quiet and unafraid. I, at the center, Am. Look up along the line and not along the many lines which, in the space of aeons, you have woven. These hold thee prisoner. Be still. Rush not from point to point, nor be deluded by the outer forms and that which disappears. Behind the forms, the Weaver stands and silently he weaves.’ “

It is this enforced quiet which brings about the true alignment. This is the quiet not of meditation but of living. The aspirant upon the third ray is apt to waste much energy in perpetuating the glamorous forms with which he persistently surrounds himself. How can he achieve his goal when he is ceaselessly running hither and thither – weaving, manipulating, planning and arranging? He manages to get nowhere. Ever he is occupied with the distant objective, with that which may materialize in some dim and distant future, and he fails ever to achieve the immediate objective. He is often the expression and example of waste energy. He weaves for the future, forgetting that his tiny bit of weaving is an intrinsic part of a great Whole and that time may enter in and frustrate – by change of circumstance – his carefully laid plans, and the dreams of earlier years. Therefore futility is the result.

To offset this, he must stand quiet at the center and (for a time at any rate) cease from weaving; he must no longer make opportunities for himself but – meeting the opportunities which come his way (a very different thing) – apply himself to the need to be met. This is a very different matter and  swings into activity a very different psychology. When he can do this and be willing to achieve divine idleness (from the angle of a glamored third ray attitude), he will discover that he has suddenly achieved alignment. This alignment naturally produces a crisis which is characterized by two qualities:

  1. The quality of deep distress. This is a period of difficulty and of real concern because it dawns upon his consciousness how useless, relatively, are his weaving and his manipulations, and how much of a problem he presents to the other Weavers.
  2. The quality which might be expressed as the determination to stand in spiritual being and to comprehend the significance of the ancient aphorism, given frequently to third ray aspirants:

“Cease from thy doing. Walk not on the Path until thou hast learnt the art of standing still. Study the spider, brother, entangled not in its own web, as thou art today entangled in thine own.”

This crisis evokes understanding, which is, as many will recognize, an aspect of light. The aspirant slowly begins to work with the Plan as it is, and not as he thinks it is. As he works, revelation comes, and he sees clearly what he has to do. Usually this entails first of all a disentangling and a release from his own ideas. This process takes much time, being commensurate with the time wasted in building up the agelong glamor. The third ray aspirant is always slower to learn than the second ray, just as the first ray aspirant learns more rapidly than the second ray. When, however, he has learnt to be quiet and still, he can achieve his goal with greater rapidity. The second ray aspirant has to achieve the quiet which is ever present at the heart of a storm or the center of a whirlpool. The third ray aspirant has to achieve the quiet which is like to that of a quiet mill pond, which he much dislikes to do.

Having, however, learned to do it, integration then takes place. The man stands ready to play his part.

It is interesting to note that the first result of the use of these three formulas can each be summed up in one word, for the sake of clarity. These words embody the first and simplest steps upon the way of at-one-ment. They embody the simplest aspects of the necessary technique.

  • Ray One – Inclusion.
  • Ray Two – Centralization.
  • Ray Three – Stillness.

The above will suffice for the techniques of integration of these three major rays. We will now take the formulas which will embody the techniques of integration for the four minor rays, and glimpse the possibilities which they may unfold. We will emphasize in connection with each of them the same five stages of the technique we are studying:

  1. Alignment.
  2. A crisis of evocation.
  3. Light.
  4. Revelation.
  5. Integration.

At the same time, we will bear in mind that the alignment with which we have hitherto been occupying ourselves is that of a form of expression and that this is achieved through discipline, meditation, and service. These techniques of integration, however, refer to the establishing of a continuity of consciousness, within the aligned forms. Therefore we begin with alignment in these cases and do not end with it.

—-

This is excerpted from Esoteric Psychology 1

The third ray, which is one that has a very long cycle, having been in manifestation since A.D. 1425, has a direct effect upon the fifth root race, the Aryan, and has connected with it a set of curious phrases which express its purpose.

The Third Purpose of Deity


Ray III. Active Intelligence or Adaptability

Let the Warden of the South continue with the building. Let him apply the force which will produce the shining living stone that fits into the temple’s plan with right exactitude. Let him prepare the corner stone and wisely place it in the north, under the eye of God Himself, and subject to the balance of the triangle.

Let the Researcher of the past uncover the thought of God, hidden deep within the mind of the Kumaras of Love, and thus let him lead the Agnishvattvas, waiting within the place of darkness, into the place of light.

Let the Keeper of the sparks breathe with the breath divine upon the points of fire, and let him kindle to a blaze that which is hidden, that which is not seen, and so illumine all the spheres whereon God works.

I would call attention to the fact that all I can do here is to put into words certain ancient symbols, and so emphasize the process (adopted by the early initiate-teachers) of enunciating a word or sound, which produces a symbolic form, which in its turn, is capable of translation into words. These must in their turn be comprehended intuitively and adapted to individual need, and thus be assimilated into the life practice. Otherwise these ancient and interesting ideas, these interpretative names, and these aphorisms, conveying the “power of qualities”, are worse than useless and serve but to increase responsibility. The capacity to see objective significances and then apply them to life is an expression of the true esoteric sense. If one studies these tabulations and phrases with care, they will be found to convey indication as to one’s individual ray, life tendencies and purpose; if the appeal the various statements make anent a particular ray evoke an intuitive understanding on the part of the student, so that he recognizes himself, his ray energy and aspects of his latent and deeply desired spiritual nature, then these communications I am making here as to Purpose, Name and Quality will be profitable and useful.

Some of the names of the Lord of the third ray indicate His use of force and His real nature. They are as follows:

  • The Keeper of the Records
  • The Lord of Memory
  • The Unifier of the lower Four
  • The Interpreter of That Which is seen
  • The Lord of Balance
  • The Divine Separator
  • The Discriminating Essential Life
  • The One Who produces Alliance
  • The Three-sided Triangle
  • The Illuminator of the Lotus
  • The Builder of the Foundation
  • The Forerunner of the Light
  • The One Who veils and yet reveals
  • The Dispenser of Time
  • The Lord of Space
  • The Universal Mind
  • The Threefold Wick
  • The Great Architect of the Universe

and many others terms which indicate relation to light, to time, to space, to the manifested Logos, to matter and to the “power which evokes the form.”

If all these names are studied in connection with modern developments or modern culture and science, it will become apparent how potent and influential in our day and time is this particular ray Life, and how His energies (having produced the tangible objective worlds) are turned to the manifestation of our modern civilization, with its material emphasis, its search as to the nature of time and space, and that mental unfoldment which it is the glory and the destiny of our particular race to demonstrate.

The qualities which characterize this ray Lord might be enumerated in the following phrases. We must bear in mind that the seventh or synthetic characteristic of each of the rays is denoted by the ray name and is not specifically stated in the other six qualities. His six Brothers, Sons of the one Father, chanted these injunctions to Him on the day of His renewed activity (on what we call the day of creation):

  1. Produce the dual form and veil the life. Let form appear, and prove itself divine. All is of God.
    Quality – the power to manifest.
  2. Conform the shell to that which dwells within. Let the world egg appear. Let ages pass; then let the soul appear. Let life emerge within a destined time.
    Quality – the power to evolve.
  3. Let mind control. Let the clear shining of the sun of life reveal the mind of God, and set the shining one upon his way. Then lead him to the central point where all is lost within the light supernal.
    Quality – mental illumination.
  4. God and His form are one. Reveal this fact, Oh sovereign Lord of form. God and His form are one. Negate the dual concept. Lend color to the form. The life is one; the harmony complete. Prove thus the two are one.
    Quality – the power to produce synthesis on the physical plane.
  5. Produce the garment of the Lord; set forth the robe of many colors. Then separate that robe from That Which hides behind its many folds. Take off the veiling sheaths. Let God be seen. Take Christ from off the cross.
    Quality – scientific investigation.
  6. Let the two paths converge. Balance the pairs of opposites and let the path appear between the two. God and the Path and man are one.
    Quality – balance.

Thus the three major rays sum up in themselves the process of creation, of energizing, through the urge of the divine will; and the work of the four minor rays (as they are called, though with no idea of there being lesser or greater) is to elaborate or differentiate the qualities of the life, and so produce the infinite multiplicity of forms which will enable the life to assume its many points of focus and express – through the process of evolutionary manifestation – its diverse characteristics.

—-

by Alice Bailey and Djwhal Kuhl.

Perception Quotes

If the doors of perception were cleansed everything would appear to man as it is, infinite.

William Blake

Science is nothing but perception.

Plato

Because our entire universe is made up of consciousness, we never really experience the universe directly we just experience our consciousness of the universe, our perception of it, so right, our only universe is perception.

Alan Moore

There is no fixed physical reality, no single perception of the world, just numerous ways of interpreting world views as dictated by one’s nervous system and the specific environment of our planetary existence.

Deepak Chopra

There are children playing in the streets who could solve some of my top problems in physics, because they have modes of sensory perception that I lost long ago.

J. Robert Oppenheimer

Most of the mistakes in thinking are inadequacies of perception rather than mistakes of logic.

Edward de Bono

Reality doesn’t bite, rather our perception of reality bites.

Anthony J. D’Angelo

To perceive means to immobilize… we seize, in the act of perception, something which outruns perception itself.

Henri Bergson

Intuition comes very close to clairvoyance; it appears to be the extrasensory perception of reality.

Alexis Carrel

What I had to learn was, that I’m only responsible for my perception of things. The world’s not out to get you. That’s not the way it works.

Chris Robinson

We are enslaved by anything we do not consciously see. We are freed by conscious perception.

Vernon Howard

You must consider, when reading this treatise, that mental perception, because connected with matter, is subject to conditions similar to those to which physical perception is subject. Maimonides

Rule 14 – Know.

Rule XIV
For Applicants: Listen. Touch. See. Apply. Know.
For Disciples and Initiates: Know. Express. Reveal. Destroy. Resurrect.

The following relationships should be noted, for the first is the seed of the other.

APPLICANTS – INITIATES

Listen –  Know

Touch –  Express

See    –  Reveal

Apply  –  Destroy

Know  –  Resurrect

You will note that the applicant eventually arrives at knowledge and begins to know; the disciple or the initiate starts with knowing, and through his ability to express esoterically that which he knows is able to reveal the light, and by that light to destroy all illusion, glamor and maya; he brings about resurrection upon the physical plane – a resurrection from the death which physical plane life inevitably confers.

The five words as given to the applicant are indeed relatively simple. Most aspirants understand their meaning to a certain extent. They know that the listening mentioned has naught to do with the sense of physical hearing, and that the touch to be developed has reference to sensitivity and not the sensory perception of the physical vehicle. They know likewise that the sight to be cultivated is the power to see the beauty underlying form, to recognize the subjective divinity and to register also the love conveyed through the medium of symbols. The application of soul energy to the affairs of daily life and the establishing of those conditions which permit of soul knowledge are the elementary lessons of the aspirant. With these I need not deal, except in so far as they give the clue to the significance of the five words as given to the initiated disciple.

Let us take each of these five words and seek to ascertain their significance. But first of all, I would like to point out that here we are concerned with monadic signatures, with that which synthesizes significances, and with that which contributes vital significance to the initiated life. I would have you, as you read my words, retreat within yourselves and seek to think, feel and perceive at your highest possible level of consciousness. The effort to do this will bear much fruit and bring rich reward to you. You will not grasp the full intention of these words, but your sense of awareness will begin to react to triadal impression. I know not how else to word this, limited as I am by the necessity of language. You may not register anything consciously, for the brain of the average disciple is as yet insensitive to monadic vibration. Even if the disciple is capable of some responsiveness, there are not the needed words in which to express the sensed idea or to clothe the concept. It is therefore impossible to put the divine ideas into their ideal form and then bring them down into the world of meaning, and from thence into the world of symbols. What I say will therefore have more significance towards the close of this century, when men will have recovered from the chaos and cruelty of war, and when the new and higher spiritual influences are being steadily poured out. I write, my brothers, for the future.

1. Know

What is the difference between the knowing of the aspirant and the knowledge of the initiated disciple? It is the difference which exists between two differing fields and areas of perception. The aspirant is told first of all to “know thyself”; he is then told to know the relation of form and soul, and the area covered by his knowledge is that of the three worlds, plus the level upon the mental plane on which his soul is focused. The initiated disciple knows the relation of the periphery to the center, of the One to the many, and of unity to diversity. The applicant is concerned with triplicity: himself as the knower, his field of knowledge, and that which is the agent of knowing, the mind. The initiated disciple is beyond registering triplicity and is occupied with the duality of manifestation, with life-energy as it affects or is related to matter-force, with spirit and substance. The knowledge of the initiate has naught to do with consciousness as the mind recognizes that factor in the evolutionary process; his knowledge is related to the faculty of the intuition and to that divine perception which sees all things as within itself.Perhaps the simplest way to express the knowledge of the initiate is to say that it is direct awareness of God, thus putting it into mystical terms; the knowledge of the aspirant is related to that aspect of divinity which we call the soul in form. Putting this in still another way, I might point out that the aspirant is concerned with the knowledge of soul and matter, whilst the initiate is concerned with soul and spirit.

If I say to you, my brothers, that the knowledge of the initiate is concerned with that which is produced by Sound and not by the AUM or the OM, I shall have linked up these comments with much else given previously in the analysis of these fourteen rules. The “listening” of the aspirant has now been transformed into the effectual recognition of that which the Sound has created. I refer not here to the creation of the phenomenal world, or to the world of meaning which is essentially the Plan or the pattern underlying that phenomenal world, but to the intention or the Purpose which motivated the creative Sound; I am dealing with the impulsive energy which gives significance to activity and to the life-force which the Sound centralizes at Shamballa.

It is not the fault of humanity that it is only now possible for the significance of the divine purpose to emerge more clearly in the consciousness of the initiated disciple. It is a question of timing and of movement in space; it concerns the relation of the Hierarchy, working with the Plan, to Shamballa, the recipient (by means of the Sound) of the creative energy which it is the divine intention to expend in producing a perfect expression of the divine Idea. It is to the knowledge of this relationship and of its effects that the first word of Rule XIV refers.

Excerpted from:

The Rays and the Initiations – Part One – Fourteen Rules For Group Initiation

Alice Bailey & Djwhal Khul

Why is Knowledge both Exoteric and Esoteric?

We can now take up the question next in order, which was worded: “Why do we consider certain aspects of knowledge esoteric and other aspects as exoteric?”

The answer to this practically involves the realization that some knowledge deals with the subjective side of life, and the other type of knowledge with the objective side; that one type of knowledge is concerned with energy and force (hence the danger of undue hasty revelation) and another with that which is energized. Therefore it will be apparent that until the faculty of ascertaining subjective information is achieved, whole ranges of facts will remain outside the scope of the consciousness of the majority.

As we have been told, the goal of evolution is the attainment of consciousness on all planes; owing to the small evolutionary attainment of the race only the physical plane is as yet in any way brought under conscious control. The knowledge which deals with that plane, the information which is concerned with densest objectivity, the sumtotal of facts connected with the five lower subplanes of the physical plane are (from the occult standpoint) considered exoteric. During the next two races the other two subplanes will be mastered, and the entire mass of knowledge concerned with physical and etheric matter, with energy, form and experience on the physical plane, will be easily available to man, and concern only his five physical senses.

Information and knowledge of the life evolving through the forms will for a considerably longer time be considered esoteric, as also will the apprehension and comprehension of the matter aspect, and the laws governing energy on the astral and the mental planes. This is stated in connection with average man, the rank and file of humanity. Objective or exoteric information is largely that obtained or ascertained by men in the Hall of Learning by means of the five senses, and by experiment. Experiment in due course of time and after many cycles of incarnation is transmuted into experience, and this produces eventually that which we call instinct, or the habitual reaction of some type of consciousness to a given set of circumstances, or of environment. These two factors of the senses and of experimental contact can be seen working out in the animal and human kingdoms; the difference between the two exists in the ability of the man consciously to remember, apprehend, anticipate, and utilize the fruits of past experience, and thus influence the present and prepare for the future. He employs the physical brain for this purpose. An animal likewise has an instinctual memory, apprehension, and an embryo anticipation, but (lacking mind) he is unable to adjust them to circumstances in the sense of prearrangement, and lacks the capacity consciously to utilize, and thus reap, the benefit of past events, and to learn from experience in the manner which a man does. The animal uses the solar plexus in the same way that a man uses the brain; it is the organ of instinct.

All that can be acquired by instinct and by the use of the concrete mind functioning through the physical brain can be considered as dealing with that which we call exoteric. It is thus evident how the range of fact will differ according to:

  1. The age of the soul.
  2. Experience developed and used.
  3. Condition of the brain and the physical body.
  4. Circumstances and environment.

As time progresses and man reaches a fair state of evolution, mind is more rapidly developed, and a new factor comes gradually into play. Little by little the intuition, or the transcendental mind, begins to function, and eventually supersedes the lower or concrete mind. It then utilizes the physical brain as a receiving plate, but at the same time develops certain centers in the head, and thus transfers the zone of its activity from the physical brain to the higher head centers, existing in etheric matter. For the mass of humanity, this will be effected during the opening up of the etheric subplanes during the next two races. This is paralleled in the animal kingdom by the gradual transference of the zone of activity from the solar plexus to the rudimentary brain, and its gradual development by the aid of manas.

As we consider these points, it will become apparent that the esoteric aspects of knowledge are really those zones of consciousness which are not yet conquered, and brought within the radius of control of the indwelling Entity.

The point to be emphasized is that when this is realized the true significance of the esoteric and the occult will be appreciated, and the endeavor of all KNOWERS will be to draw within the zone of their knowledge other units who are ready for a similar expansion of consciousness. In this thought lies the key to the work of the Brotherhood. They attract by Their force into certain fields of realization and endeavor and by that attraction and the response of those human atoms who are ready, the group soul on the upward arc, or a particular center of a Heavenly Man, is coordinated.

In the same way the animal is brought at a certain stage into the zone of influence of the lesser sons of mind – human beings who are the elder brothers of the animals, as the Masters of the Wisdom are the Elder Brothers where humanity is concerned. So the interlocking proceeds and the division of responsibility.

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In the Secret Doctrine we are told that there are seven branches of knowledge mentioned in the Puranas. – S. D., I, 192.

Correspondences can here be worked out in connection with:

  1. The seven Rays, the Lords of Sacrifice, Love and Knowledge.
  2. The seven states of consciousness.
  3. The seven states of matter or planes.
  4. The seven types of forces.
  5. The seven Initiations and many other septenates.

The Gnosis, the hidden Knowledge, is the seventh Principle, the six schools of Indian philosophy are the six principles – S. D., I, 299.

These six schools are:

  1. The school of Logic – Proof of right perception.
  2. The atomic school – System of particulars. Elements. Alchemy and chemistry.
  3. The Sankhya school – System of numbers. The materialistic school. The theory of the seven states of matter or prakriti.
  4. The school of Yoga – Union. The rule of daily life. Mysticism.
  5. The school of Ceremonial Ritual. – Religion. Worship of the devas or Gods.
  6. The Vedanta school – Has to do with non-duality. Deal with the relation of Atma in man to the Logos.

The Gnosis or hidden knowledge is the same as Atma vidya, or Theosophy, and includes the other six.

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Excerpted from:

A Treatise on Cosmic Fire – Section Two – Introductory Questions

Alice Bailey & Djwhal Khul

Arcane School Dream 22-04-21

After a bit of a dream drought, I had a dream last night. I suspect that reading about the Bardic Awen may have had a hand in it. This notion of Awen, or inspiration or intuition is one that I am both familiar with and fond of. Here is this morning’s dream.

The wife and I are in South London, on Brixton Hill. We are walking down the hill towards the cinema.  We are going to see a new release. We pass by a car repair garage the door of which is up. We nip into the garage and there are two young men in light blue overalls there. One is tending to a car. The other is sat in a window seat reading a small pamphlet. I recognise the pamphlet as one from the Arcane School. I say to him “I see that you read the Blue Books.” He replies “yes, I do. How did you know?” I tell him that I recognised the pamphlet from the Arcane School and that I followed their course for several months.

He leads me through the backdoor of the garage and into a meeting. It is a meeting of people who have read the Blue Books. Most of the people there are my age or older. I note the age profile. I recognise a few of them. Over by the door a younger man than me ~40 is leaving. We immediately recognise each other. He can’t place where from. I say it was from CRAC and UK GRAD. His mind joins the dots. He leaves.

In one corner there are a number of older people sat. One thin man says he recognises me. In the dream I know he is suspicious of me because I am not pure Arcane School and have dabbled in the Toltec Teachings. I know that he is being prejudiced and slightly ignorant. I know that I have things I could teach them / him.

We go outside and in the grounds of the garden is A. I know A fairly well. We have met on and off over 20 years. A looks dramatically different, she has changed. In the dream I resolve to drop her an email today.

The wife and I move off along a riverbank and past some obstacles. We might be late for the film. The riverbank looks like the one here in France at Guingamp.

Dream ends.

Definition of the Intuition

I. Definition of the Intuition

The intuition is not a welling forth of love to people and, therefore, an understanding of them. Much that is called the intuition is recognition of similarities and the possession of a clear analytical mind. Intelligent people who have lived in the world for some time and who have experienced much and who have contacted many other people can usually sum up with facility the problems and dispositions of others, provided they are interested. This they must not, however, confound with the intuition.

The intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the Voice of the Silence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. It is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the Universal Mind upon that layer of Its activity which produces the pattern-forms on which all etheric bodies are based. It is not intelligent psychology, and a loving desire to help. That emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul.

Intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the Monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. It is the first indication of a deeply subjective unification which will find its consummation at the third initiation.

Intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. At its highest point, it is known as that Universal Love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. Then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms.

Intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. This brings with it the ability to contact the light center in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background.

Intuition, therefore, brings with its appearance three qualities:

  • Illumination. By illumination I do not mean the light in the head. That is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. The light to which I refer is that which irradiates the Way. It is “the light of the intellect,” which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held “steady in the light.” This is the “Light of the World,” a Reality which is eternally existent, but which can be discovered only when the individual interior light is recognized as such. This is the “Light of the Ages,” which shineth ever more until the Day be with us. The intuition is therefore the recognition in oneself, not theoretically but as a fact in one’s experience, of one’s complete identification with the Universal Mind, of one’s constituting a part of the great World Life, and of one’s participation in the eternal persisting Existence.
  • Understanding. This must be appreciated in its literal sense as that which “stands under” the totality of forms. It connotes the power of recession or the capacity to withdraw from one’s agelong identification with form life. I would like to point out that this withdrawal is comparatively easy for those who have much of the first ray quality in them. The problem is to withdraw in the esoteric sense, but to avoid at the same time the sense of separateness, of isolation and of superiority. It is easy for first ray people to resist the tendency to identify themselves with others. To have true understanding involves an increased ability to love all beings and yet, at the same time, to preserve personality detachment. This detachment can be so easily founded on an inability to love, in a selfish concern for one’s own comfort – physical, mental or spiritual, and above all, emotional. First ray people dread emotion and despise it, but sometimes they have to swing into an emotional condition before they can use emotional sensitivity in the right manner.

Understanding involves contact with life as an integrated personality, plus egoic reaction to the group purposes and plans. It connotes personality-soul unification, wide experience, and a rapid activity of the indwelling Christ principle. Intuitional understanding is always spontaneous. Where the reasoning to an understanding enters, it is not the activity of the intuition.

  • Love. As earlier said, this is not affectionate sentiment, or the possession of a loving disposition; these two later aspects are incidental and sequential. When the intuition is developed, both affection and the possession of a spirit of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. It is that synthetic, inclusive grasp of the life and needs of all beings (I have chosen these two words with intent!) which it is the high prerogative of a divine Son of God to operate. It negates all that builds barriers, makes criticism, and produces separation. It sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved.

These three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal Oneness.

Is that not something which all aspirants aim to achieve? And is it not something that each of you, as individuals, needs in a peculiar sense? Where it is present, there is an immediate decentralization of the dramatic “I,” of that capacity always to relate all happenings, all phenomena, all group work to oneself as the center.

I cannot enlarge further upon the subject of Intuition. It is too vast a matter, and too abstruse. All I can do is to put before you its three aspects and then to urge upon you the need to submit to that training and to apply to yourselves that discipline which will work out in your life as love, light and understanding. When the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brain cells around the pineal gland, which have hitherto been dormant, become awakened and vibrant. The nucleus of every cell in the body is a point of light, and when the light of the intuition is sensed, it is this cell-light which will immediately respond. The continuance of the inflow of the light of the intuition will draw forth, esoterically speaking, into the light of day every cell which is so constituted that it will respond.

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Excerpted from:

Glamor – A World Problem – Certain Preliminary Clarifications

By Alice Bailey & Djwhal Khul

Seemingly Impossible Situations

It is oft stated that the INFJ Myers Briggs personality type is the rarest of them all. Others say that they have a dolphin like radar, and that they rely on their often-accurate intuitions. The Tibetan talks about cultivating, intuition and soular intuition at that.  In general, intuitive types as per MBTI are less common than sensing types. Humanity is evolving and I will make a prediction; the percentage of people testing positive for an intuition preference will increase.

For about eight years I taught high school chemistry and physics privately. For about 30 % of the students, I helped them adapt their intuitive orientation to deeply sensing exam papers. Only one answer allowed and that must match exactly the expected parrot response. A number of times I was shown homework marked as wrong when in fact the answer given was simply better and more comprehensive than the REQUIRED one. My exam grades at school had also suffered from my non parrot status. I said to these high school students, wait a couple of years and your approach will be better!! By year three or four at university you will come into your own. I taught them to mind map instead of list and flash card. I taught them how to build circular revision maps based on themes. They were a bit freaked out when I read what was going on for them and then realised that they were a bit like me, they relaxed, and we had fun. If they needed a good old tangent, off we went, and I guided them back to subject.

I have long held an interest in seemingly impossible situations, the “you can’t have your cake and eat it type”, the catch-22, the conundrum and of course good old Zen koans. “What is the sound of one hand clapping?” Some of these are just plain stupid, others are profound.

I have mentioned that I had some seemingly telepathic conversations with members of the second ray ashrams. How does one view this?

Yes, telepathy is possible and an INFJ might just the sort of weirdo who could do this?

Or one could imagine that I simply did too many mushrooms and weed when I was a student and a consequence, I am deeply delusional.

Or is it simply my glamour, my wish to be important bringing out the inner Walter Mitty in me.

Each of those beliefs has a consequence. Unless you sat down and chewed the fat with me over a period of many weeks or months there is no reliable way of knowing. The Tibetan however suggests that we rely on our intuition. What does your intuition tell you?

The implication of my telepathic conversations with my telepathic friends is that I am an initiate of some degree. So, if you are pooh-poohing my imaginary friends what in effect are you doing?

Are you demonstrating your omniscience or are you demonstrating your dogmatic insistence on being right, oh you marvellous font of all wisdom?  All hail the mighty!

What would be the consequences of believing that I am indeed a high degree initiate, especially given how you are currently behaving?

Now If I am a nutter / Mitty, what are the consequence of that belief. There are not many if it is true, more if not.

What are the consequences of an ex-academic being a nutter / Mitty in his old age?

Way back I did know quite a few proper scientists at pucker universities. I doubt many of them would believe in telepathy unless they had good data. They live in the world of proof. If I  was to say in the absence of theory, there is no such thing as proof. Is that a seemingly impossible situation? Proof is only a human mental construct and is impermanent.

Trouble is you cannot test telepathy with boring geometric cards it does not work like that. There cannot ever be a six-sigma test, sorry! {J, I, D, B, – R, D, J, -M, A, – T, J}

 I like seemingly impossible situations; they can be fun thought experiments.