Let the Lords of Liberation issue forth.

Extracted from:

The Externalization of the Hierarchy – Section II – The General World Picture

By Alice Bailey and Djwhal Kuhl and written circa 1940

Let the Lords of Liberation issue forth.
Let Them bring succor to the sons of men.

Who are the Lords of Liberation, and from whence do They come? All the ideas and concepts which control human life and have given rise to our civilization have started as emanations from certain great Lives, Who are Themselves an expression of a divine Idea. The note They strike and the quality They emanate reaches out and makes an impact upon the most developed of the sons of men found at any particular time upon the Earth. These then proceed to make the sensed idea their own and to familiarize the thinkers of their time with the formulated concept. In this way great motivating, divine purposes become controlling factors in human progress. It is in this way that the basic urge to liberation and to freedom has slowly and consistently dominated human endeavor, leading first of all to the struggle for individual freedom and liberation (with the incidental ideal of heaven, of initiation and of spiritual attainment), and gradually molding human thought to such an extent that the greater ideal takes shape. The freedom of humanity and the liberation of its power to be self-determining (which is an aspect of freedom) has become the dearest ideal and the best thought of the thinkers in all nations. In the last analysis, it is this interference with individual and group freedom which is the worst sin of the evil men who seek at this time to enslave the weaker nations and bend them to the rule of Germany, depriving them of their national assets and means of subsistence, and wresting from them – by force and fear – their dearest possessions, liberty of life and conscience.

All great ideas have their emanating Sources of life, therefore, and These are called in the ancient invocation with which we are occupied “Lords of Liberation.” They are three in number, and one of Them is closer to the Earth and to humanity than are the other two, and it is He Who can be reached by those who comprehend the nature of freedom and who desire beyond all things to be liberated and to see all the oppressed and enslaved people of the world also liberated.

Every move of an enlightened consciousness (such as that of a Lord of Liberation) towards humanity produces a corresponding shift or move on the part of men. This in itself constitutes a definite problem, because no such move can be made by a Lord of Liberation unless humanity is ready to raise its ideal of freedom to a higher level of expression. Unless this world war has in it the seeds of a revelation of a higher human freedom, and unless humanity is ready to express this higher freedom to the best of its ability, it will not be possible for the Lords of Liberation to take action. They cannot be moved by prayer, demand and invocation alone. Such demand must have behind it the ideal of a newer freedom and a greater liberty for man. In the abrogation of the French idealism, summed up in the words – “Liberty, Equality, Fraternity” the attention of the whole world was focused on the theme of liberty, and the symbolism of the event is of far greater import than has yet been grasped. France has not relinquished the ideal of human liberty which she originally brought (on a large scale) to the attention of mankind. Her action, under the influence of the enemies of human freedom, simply focused the danger with which humanity was confronted, and brought it emphatically to the attention of humanity, numbed by disaster, and bewildered by the accumulated weight of misery. By so doing, the problem was simplified for the untrained mind. It also produced, spiritually speaking, a direct line of communication between men who know the significance of freedom and long for human release, and the Lords of Liberation Who are responsible for implanting this innate desire in humanity.

The reason why these Lords of Liberation are the first mentioned in the stanza is that They are essentially related to desire-will, and are therefore the more easily contacted by man. The place from which They issue forth to the aiding of humanity is a certain area of the divine Consciousness which is open to the human sense of awareness, if sufficiently enlightened and selfless. You can see from the above remark how the effective use of invocation is therefore dependent upon the point of spiritual development of the one who seeks the aid of true prayer and invocation. One thing which should be grasped anent all these great Lives is that what is commonly called “worship” is abhorred by Them. Worship, the power to adore and the sense of awe (which is one of the highest aspects of fear) are not desired by Them. Such attitudes are emotional in origin and based upon the sense of duality, and therefore upon feeling. These Lives are embodiments of service and can be reached by true servers with the appeal of service. Bear this in mind. As man progresses upon the Path he forgets worship; he loses all sense of fear, and adoration fails to engross his attention. All these attitudes are obliterated by the realization of an overpowering love and its consequent interplay and tendency to increase identification. The Lords of Liberation can be reached, therefore, by the call of the world servers, and They will then issue forth through the agency of One of Them, Who will unify the energies of all Three, and so produce those conditions which will bring about effective and recognized freedom. How They will do this is not for us to say; the most probable method will be through the over-shadowing of some man, or some group of men, so that they will be inspired to bring about the victory of liberty.

Let the Lords of Liberation issue forth.
Let Them bring succor to the sons of men.
Let the Rider from the secret Place come forth,
And coming, save.
Come forth, O Mighty One.

Let the souls of men awaken to the Light,
And may they stand with massed intent.
Let the fiat of the Lord go forth:
The end of woe has come!
Come forth, O Mighty One.
The hour of service of the Saving Force has now arrived.
Let it be spread abroad, O Mighty One.

Let Light and Love and Power and Death
Fulfil the purpose of the Coming One.
The Will to save is here,
The Love to carry forth the work is widely spread abroad.
The Active Aid of all who know the truth is also here.
Come forth, O Mighty One and blend these three.
Construct a great defending wall.
The rule of evil now must end.

Transmutation, Transformation and Transfiguration

There is a human tendency to read things verbatim or dead letter or face value only. The extent to which one has this tendency depends on personal preference and psychological orientation.  To some extent educational training plays a role too. As an INFJ with dominant introverted intuition, I tend to miss the dead letter interpretation on occasion, this is because I am nearly always looking for deeper meaning and a metaphor can provide for me what might take several paragraphs of descriptive text to explain.

It amuses me slightly to image someone working with 20 pounds of antimony in a furnace in his shed. One of the main criticisms people have of the bible stems from an insistence on a dead letter interpretation. People read “the gospel” in a dead letter way. I have speculated that given when it was written the vast majority were illiterate, it is in fact full of metaphors and other narrative devices. People like to argue the toss and nit-pick about their own personal face value interpretation of text.

The Tibetan describes the first three initiations as Transmutation, Transformation and Transfiguration. This is a very alchemical way of explaining. Alchemy to my eyes is not trying to turn base metal into gold, rather it is about transmuting one’s shortcomings into a more helpful set of behaviours. Mares says that the warrior’s path is a path of the three Ts as above. If you look at the degree of change implicit in the language, it starts small and gets bigger.

The alchemical transmutation changes one’s beingness, the transfiguration transfigures which sounds like a whole order of magnitude more radical. Within the scheme of the Tibetan, the third initiation is considered the first “proper” initiation and is indicative of final liberation. After the third it is only a few more lifetimes before the causal vehicle is “blown out”.

Given that human minds are trained in school to compare and contrast, to use ratioing or so-called rational mind we are trained to pick holes in things, to find fault. Searching for holism is discouraged and my even be seen as wishy-washy. We are trained to justify our answers, this tendency for justification has allowed humanity to participate in some truly heinous acts.  

{Everyone is doing it, I was only following orders, there is a precedent.}

I can read alchemical texts from a basis of a degree level understanding of modern {relatively now} chemistry and the periodic table. I don’t imagine myself ever trying some of the frankly dangerous sounding experiments. If one reads Hermetica, attributed to Hermes Trimegistus there is a whole lot of sense in parts. It can be enjoyable to read things and not want to argue the toss and be “right”. Just let it flow over and enjoy someone else’s train of thought.

One of the first things to transmute is to change closed, dogmatic, I am right mind to a more open enquiring and non-concluding mind. There does not have to be a conclusion. This goes against everything we are taught in school. There must be a summing up and a conclusion.

Why?

Explain to me why there must be a conclusion, explain to me why there must be a right answer. Justify your answer.

Yoga Sutras of Patañjali- Integration, Illumination and Freedom

Excerpted from the Yoga Sutras of Patanjali by Alice Bailey & Djwhal Khul

And “A Sanskrit English Translation” By Chip Hartranft

The Yoga Sutras of Patanjali – Book 3 – Union achieved and its Results.

1. Concentration is the fixing of the chitta (mind stuff) upon a particular object. This is dharana.

We have now reached the part of the Yoga Sutras which deals specifically with mind control and with the effect of that control. The first fifteen sutras are given to the control of the mind and how it is to be attained and the remaining forty sutras concern the results which take place after this control has been gained. Twenty-four results are enumerated, and these are all along the line of expansions of consciousness and the demonstration of psychic faculties, both lower and higher.

The first step towards this unfoldment is concentration, or the ability to hold the mind steadily and unwaveringly upon that which the aspirant chooses. This first step is one of the most difficult stages in the meditation process and involves constant unremitting ability to keep bringing the mind back to that “object” upon which the aspirant has chosen to concentrate. The stages in concentration are themselves well marked and can be stated as follows:

  1. The choice of some “object” upon which to concentrate,
  2. The withdrawing of the mind-consciousness from the periphery of the body, so that the avenues of outer perception and contact (the five senses) are stilled, and the consciousness is no longer outgoing,
  3. The centering of the consciousness and its steadying within the head at a point midway between the eyebrows,
  4. The application of the mind, or the paying of close attention to the object chosen for concentration,
  5. The visualization of that object, imaginative perception of it and logical reasoning about it,
  6. The extension of the mental concepts which have been formed from the specific and particular to the general and the universal or cosmic,
  7. An attempt to arrive at that which lies back of the form considered, or to reach the idea which is responsible for the form.

This process gradually steps up the consciousness and enables the aspirant to arrive at the life side of manifestation instead of the form side. He begins however with the form or “object.” Objects upon which to concentrate are of four kinds:

  1. External objects, such as images of the deity, pictures or forms in nature,
  2. Internal objects, such as the centers in the etheric body,
  3. Qualities, such as the various virtues, with the intent to awaken desire for these virtues and thus to build them into the content of the personal life,
  4. Mental concepts or those ideas which embody the ideals lying back of all animated forms. These may take the form of symbols or of words.

In one of the Puranas the idea embodied in concentration is expressed most beautifully. The aspirant is told, after he has made use of the first five means of yoga (dealt with in Book II), that he “should make a localization of the mind stuff upon some auspicious support” and this localization is illustrated by a description of the fixing of the attention upon a form of God.

    “The incarnated form of the Exalted One leaves one without desire for any other support. This should be understood to be fixed, attention, when the mind stuff is fixed upon this form. And what is this incarnate form of Hari on which one should ponder, let that be heard by thee, 0 Ruler of Men. Fixed attention is not possible without something on which to fix it.” (Vishnu Purana V 1. 7. 75-85.)

Then follows a description of the incarnated form of the Exalted One, concluding with these words:

    “…upon Him let the yogin ponder; and lost in Him, concentrate his own mind until, 0, King, the fixed attention becomes firmly fixed upon Him only. While performing this or while doing, as he wills, some other action wherein his mind does not wander, he should then deem this fixed attention to be perfected.” (Naradiya Purana LXVII. 54-62.)

It is the realization of the necessity for “objects” in concentration that originated the demand for images, sacred sculptures and pictures. All these objects entail the use of the lower concrete mind and this is the necessary preliminary stage. Their use brings the mind into a controlled condition so that the aspirant can make it adjust what he chooses. The four types of objects mentioned above carry the aspirant gradually inwards and enable him to transfer his consciousness from the physical plane into the etheric realm, from thence into the world of desire or of the emotions, and so into the world of mental ideas and concepts. This process, which is carried on within the brain, brings the entire lower man into a state of one-pointed coherent attention, all parts of his nature being directed to the attainment of fixed attention or a concentration of all the mental faculties. The mind then is no longer scattering, unsteady and outgoing, but is fully “fixed in attention.” Vivekananda translates “dharana” as “holding the mind to one thought for twelve seconds.” This clear, one-pointed, still perception of an object, without any other object or thought entering into one’s consciousness is most difficult of achievement, and when it can be done for the space of twelve seconds, true concentration is being achieved.


55. When the objective forms and the soul have reached a condition of equal purity, then is At-one-ment achieved and liberation results.

That which veils the light of the soul has been rendered pure, and thus the light of God streams forth. That which proved a hindrance and an obstacle to the full expression of divinity in manifestation has been so dealt with that now it serves as an adequate expression and means of service. The soul can now function freely and intelligently in the three worlds because complete unity has been reached between the lower and the higher man.

The soul and its vehicles form a unit and are at one; complete alignment of the bodies has been achieved and the Son of God can function freely on earth. Thus has the great objective been reached and through a following of the eight means of yoga the soul can manifest through the lower threefold man, and in its turn form a medium of expression for the spirit. Matter has been brought into a state where its vibration can synchronize with that of the soul, and the result is that – for the first time – spirit can make its presence felt, for “matter is the vehicle for the manifestation of soul on this plane of experience and the soul is the vehicle for the manifestation of spirit on a higher turn of the spiral. These three are a trinity synthesized by life which pervades them all.” To the man who has achieved this there is no rebirth. He is free and liberated, and can say with full conscious realization of the significance of the words:

    My life (the lower physical life) is hid with Christ (the soul life) in God (the spirit.) (Col., III, 3)

——————-

The Yoga Sutras of Patanjali – Book 4 – Illumination

1. The higher and lower siddhis (or powers) are gained by incarnation, or by drugs, words of power, intense desire or by meditation.

We have now come to the fourth book in which the powers and the results gained by the practice of Raja Yoga are carried forward into group realization and it is seen that they produce universal consciousness and not simply self-consciousness. It seems the part of wisdom to protest here against the use of the words “cosmic consciousness” as untrue and misleading, for even the highest adept (note this term with care) is only gifted with solar consciousness and has no contact with that which is outside our solar system. The planetary Logoi (the seven Spirits before the Throne), and the Lords of Karma (the “four wheels” of Ezekiel) have a realization beyond that of our solar system. Lesser existences may sense it as a possibility but it is not yet part of their experience.

The powers gained fall into two main groups called:

  • Lower psychic powers, the lower siddhis.
  • Spiritual powers or the higher siddhis.

The lower powers are the result of the consciousness of the animal soul in man being en rapport with the anima mundi or the soul of the world, the subjective side of all forms in the three worlds, of all bodies in the four kingdoms of nature. The higher powers are the result of the development of group consciousness, of the second aspect of divinity. They not only include the lesser powers but put a man en rapport with those existences and forms of life which are to be found in the spiritual realms, or, as the occultist would say, on those two planes which are beyond the three worlds, and which cover the entire scale of man’s evolution, human and superhuman.

The goal of the true aspirant is the unfoldment of these higher powers which can be covered by the terms direct knowledge, intuitive perception, spiritual insight, pure vision, the attainment of the wisdom. They are different from the lower powers, for they abrogate them. These latter are accurately described for us in Book III, Sutra 37:

    “These powers are obstacles to the highest spiritual realization, but serve as magical powers in the objective worlds.”

These higher powers are inclusive and are distinguished by their accuracy and infallibility when rightly employed. Their working is as instantaneous as a flash of light. The lower powers are fallible, the time element is present in its sequential sense and they are limited in their working. They form part of the great illusion and to the true aspirant constitute a limitation.

In the sutra we are considering, five means are given whereby the psychic powers are developed and it is interesting to note that we have in these words an instance of the fact that the Yoga Sutras can still be the study and teaching manual of even such advanced aspirants as the Masters of the Wisdom. These five methods are capable of application upon all the five planes of human evolution, which include the two higher planes whereon initiates of the Mysteries function.

 1. Incarnation                   The physical plane method.

2. Drugs                            The release of the astral consciousness.

3. Words of Power           Creation by speech, or the method of the mental plane.

4. Intense desire              The sublimation of aspiration or the method of the buddhic plane, the sphere of spiritual love.

5. Meditation                 The method of the atmic plane, the sphere of spiritual will.

 In this enumeration, it might be noted that just as intense desire of a spiritual kind is a sublimation of astral or emotional desire, so meditation, as practised by the initiates, is the sublimation of all the mental processes. Therefore the two final methods given as resulting in the unfoldment of the siddhis are the only ones that are practised by initiates, being the synthesis and sublimation of the realizations achieved on the astral and mental planes.

It might, therefore, be observed that (for the seeker after truth) incarnation, intense desire and meditation are the three permissible methods, and the only ones to be practised; drugs and words of power or mantric incantations are the tools of black magic and concern the lower powers.

The question might here be asked, is it not true that words of power and the use of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. Certainly, but not in the sense understood here, or for the purpose of developing psychic powers. The Masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herbs and incenses in order to purify conditions, eliminate undesirable entities and so make it possible for those higher upon the ladder of evolution to make their presence felt. This is, however, a very different thing to their use in order to become psychic.

It is interesting to note here that the first cause producing the unfoldment of soul powers, whether higher or lower, is the great wheel of rebirth. This must ever be taken into account. Everyone is not yet at the stage where it is possible for him to unfold the powers of the soul. The soul aspect is still dormant for many because full experience and development of the lower nature has not yet been undergone. The forty years’ wandering in the wilderness with the Tabernacle and the conquest of Canaan, had to precede the rule of the kings and the building of the Temple of Solomon. Lives must be passed before the body, or the Mother aspect, is so perfected that the Christ Child can be formed within the prepared vessel. It should also be remembered that the possession of the lower psychic powers is in many cases a symptom of a low stage of evolution and of the close association of their owner with the animal nature. This has to be outgrown before the higher powers can blossom forth.

It is needless to point out that the use of alcohol and of drugs can and does release the astral consciousness, as also the practice of sex magic, but this is astralism pure and simple and with this the true student of Raja Yoga has naught to do. It is part of unfoldment on the left-hand Path. The gaining of the soul powers by intense desire (or fervent aspiration) and by meditation has been covered in the other books and need not be enlarged upon here.

32. The modifications of the mind stuff (or qualities of matter), through the inherent nature of the three gunas come to an end, for they have served their purpose.

33. Time, which is the sequence of the modifications of the mind, likewise terminates, giving place to the Eternal Now.

34. The state of isolated unity becomes possible when the three qualities of matter (the three gunas or potencies of nature) no longer exercise any hold over the Self. The pure spiritual consciousness withdraws into the One.

The Astounding Omniscience of They

If you want to be free, then you will need to think for yourself and then learn to trust that and what your heart tells you.

You many need to do this against a backdrop of the astounding omniscience of they. This means that you might be at the sharp end of group opinion. It is not a comfortable place.

This relates to the “Making Plans for Nigel” theme, a favourite theme of mine. Other people gather together and make plans for what to do with Nigel. They imagine that if they present Nigel with a fait accompli, he will be happy and go along with it. Of course, they have not consulted Nigel whilst they are making plans for him, so it is by way of an intrigue. He has been excluded and thereby plotted upon. This never occurs to them, it lies outside their astounding omniscience.

Group mind deems itself wise and all-knowing, this is because like-minded people share a similar approach. Because there is little dissent within a homogeneous group, it imagines that consensual accuracy is in fact wide ranging and accurate. A little careful thought suggests that homogeneous groups are limited to the conceptual abilities to be found within their homogeneity. Although they may imagine themselves capable of thinking outside the box, the box is pretty small to start off with. So even if they manage to get outside the box it is still close to the box.

There is something comforting about the consensus of a group. Because of that it deems itself to be righter. From within the group it seems OK to recruit into it or inflict opinion upon those outside it. They imagine themselves attractive and to have a gravitational pull.

If you want to be free, then you have to be mindful of this draw of group-mind. It can be difficult to maintain clarity in the light of peer pressure. Group-mind is volatile and can turn in an instant, sometimes on others. And group-mind once moving has more momentum, thereby it is difficult to stop or resist. It takes some character to not get caught up in group-mind. That primitive urge to belong to some tribe or other is strong. External people will always consult the tribe before the individual. This means that the astounding omniscience of they, is the more widely accepted. They say a lot of things.

If you want to be free, then you will need to think for yourself and then learn to trust that and what your heart tells you.

Karma and Convenience

The first thing to say about Karma and the workings of Karma, is that the subject is truly vast and the permutations are close to infinite. This does not mean that one cannot make some pretty good generalisations. By and large most people are unaware of the forces of Karma in play during their incarnations. Caught up in the hubris they just see situations they like and situations which they do not. For most people the world is “unfair” and they feel victimized by it, so they appear to suffer. There are very few who do not like a good old moan. Some believe in luck or something equally superstitious. This comes in two flavours, good luck and bad luck.

Perhaps a more helpful way of beginning to think about Karma is to consider Karma to be a teacher. For it is by cause that we effect our lessons in life. By effect I mean draw out; from the root e out, into material reality , I make, facio. Caught up in bemoaning life, few accept that it is what they make it of and, of it.

Each birth brings with it something of a study programme, a Karmic textbook with which we are born, which can be called a fate. That text book has a broad lesson plan, some intended learning outcomes and is by way of a life long course in experiential learning. In other words there are some lessons you need to learn in a given life so that your learning journey towards your destiny can continue. Here the emphasis on need is entirely deliberate and is in contradistinction to want or like.

If you do not learn these lessons you will be stuck, perhaps for many lifetimes, until such time as you do learn them! You need and you must learn these lessons, sooner or later. If you try to put off these lessons you are made to experience increasing levels of discomfort until such time as you knuckle down and get on with your learning.

It is accurate to say that;

Karmic learning is rarely if ever, convenient.

This is the way in which Karma has set it up. It is only through some inconvenience or other, that lessons are learned. There has to be effort in order for learning to occur. True learning simply cannot be found on the shelves down at the supermarket of life.

If this were possible we would all already be enlightened beings, which obviously, we are not!

The quality and degree of Karmic learning is in direct proportion to the level of inconvenience. The more inconvenient the lesson, the greater the learning is or will become.

This means that the vast majority of humanity go out of their way to avoid Karmic learning as if it were the plague, rather than the key to the doors towards liberation.

You cannot have liberation whilst there is still Karmic learning to be done. It is not possible.

An intelligent being therefore seeks out Karmic learning as if his life depends upon it. This is because it does. If you still have learning to be done, you will be reborn!

There are no short cuts. Karmic learning will eventually take place whether you like it or not! The longer you try to delay it, the harsher the lessons become.

Therefore inconvenience is by way of a marker for the possibility of Karmic learning. Seeking out such inconvenience can sometimes, though not always, point you in the direction of learning. Under such circumstances and with the correct attitude towards learning, one can cooperate with , rather than frustrate, a fate for a given lifetime.

I say given because life can be veiwed as an opportunity for evolution or a curse. One of these views is constructive the other points towards misery and having the hump at life. Life if viewed as a gift is much the easier of living. Lessons approached willingly rather than sulkily, are all the more palatable.

If you cannot be bothered to be inconvenienced, you will not learn.

Your karmic lessons will remain unlearned, they will not go away. Their inevitability remains unaltered. It is not a question of if, rather when and in which manner. Petulance is not a travel companion which makes for a pleasant journey.

The choice of attitude is up to each individual.

What is your attitude towards learning?