Manage and Control or Accept Karma?

Following on from this morning’s theme the O thread has extended to A and A and then further to T and J. There is some kind of conflab.

When you know from past experience what the mind-set of people is, you can have a guess at how they are going to behave. When there is an institutional modus operandi, it is unlikely to change. They will roll out the same methods over and over because “that is the way we do things around here”. Even when those methods don’t work very well, they will stick to them rather than create any new precedent.

As I was walking around the pond it occurred to me that people in general will try to avoid things by trying to manage and control situations. Many who say they will take responsibility do anything but. There is a lot of buck passing and finger pointing. I think it fair to say that there is a genuine shortage of true moral courage. Rather than accept their role in something and try to make amends most will try to wriggle out of things. Instead of facing up to their karmic responsibility they try a whole bunch of things and hope “it” just goes away.

I touched on this when I discussed how people are not accepting that allowing large numbers of covid cases increases the chance of new variants. All though people logically, at one level, know this they are using the cross your fingers and hope that doesn’t happen “strategy”. This is the covid variant pink elephant problem…

There are some situations to which there is no material solution, because the problem in itself is derived out of the very paradigm of materialism. It extends past a matter of materialism and into spirituality or things spiritual. The only way a “solution” can be found is to evolve a consciousness which transcends greedy selfish materialism. Thus, in many cases because of unwillingness and perhaps even a lack of ability there are some situations which must remain unresolved.

Until people are willing to accept their part in something and shoulder fully their responsibility the situation remains stuck and inert.

If I am for instance a non-returner and you do not resolve things with me in this lifetime, you will never again have a physical plane opportunity so to do. Consequently, you will have ongoing karmic debt until the end of this Kalpa. That debt may be personal and even national. I incarnated into your land, could not achieve anything much there because of prevalent attitudes and selfish behaviours. So, I left. There is residual karma there because the causes were personal interactions, particularly with those allegedly close to me. I was not, in my opinion, treated well. And even as I write you are generating more karma in your attempt to manage and control the situation.

All I have to do is offer. It is not the fault of the river if a horse taken thereto refuses to drink.

There are some situations for which there is no material resolution it has to be something higher.

Sorry chaps…

 Materiality – a mark, a yen, a buck or a pound…

If you happen to rich
And you feel like a night’s entertainment
You can pay for a gay escapade
If you happen to be rich and alone
And you need a companion
You can ring (ting-a-ling) for the maid

If you happen to be rich
And you find you are left by your lover
And you moan and you groan quite a lot
You can take it on the chin
Call a cab and begin to recover
On your 14-karat yacht! What!?

Money makes the world go around
The world go around
The world go around
Money makes the world go aroung
Of that we both are sure
On being poor!

When you haven’t any coal in the stove
And you freeze in the winter
And you curse to the wind at your fate
When you haven’t any shoes on your feet
Your coat’s thin as paper
And you look 30 pounds underweight
When you go to get a word of advice
From the fat little pastor
He will tell you to love evermore
But when hunger comes to rap
Rat-a-tat rat-a-tat at the window
(At the window!)
Who’s there? (hunger) oh, hunger!
See how love flies out the door

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.

———-

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

By Alice Bailey and Djwhal Kuhl

Towards Freedom – Materialism and Possession

I think it fair to comment that a swathe of humanity is somewhat obsessed with material things; houses, ‘phones, cars and maybe even yachts. There is a desire for the less concrete material things, the man-made things, like position, status and kudos. These are the markers, the accoutrements of the show-and-tell story of success, material success. People attach a lot to objects and stuff. Some houses are brimming. There is a like of the shiny, the medals, the trophies of societal conformity. One can even have a trophy wife and post-nominal letters. These things can be taken away, an event which causes distress and suffering because of the attachment, thereto. People have possessions and are possessed by them. That which they are attached to has power over them. In the hunger for acquisition rarely does it occur that people are giving their power over to their possessions.

If you are to be free then the equation of freedom is that the fewer things that have material power over you there are, the freer you become. In the limit of no possessions, one might wander the streets penniless dependent upon the hand-outs of others. This, depending upon mind-state, is a state of powerlessness. This can also not be free, because of the dependency. Is there perhaps a happy medium? Well in a world where relative might operate, there is. One can have only those belongings which one actually needs and that suffices. Many acquire way more than this, perhaps in a vain attempt to satiate some hunger, some hole in being. Their “happiness” is correlated somehow, to number count of material accoutrement. It is straightforward to see that, in such cases, the thinking behind is faulty.

Even then it is likely that some degree of clinging to accoutrement occurs. This clinging is needy and not free. If one uses, with respect the needed things, knowing that their use is a temporary gift of the universe and without a sense of entitlement, there is less attachment. Non-attachment without respect is wasteful and profligate, it engenders a throw-away society. Non-attachment with respect is perhaps a hallmark of a free being. In this one has no belief that the universe owes us a living or anything much at all. Thereby one is grateful for the loan of the material things offered, yet not attached to having them.

Materialism implies a lack of spirituality, which comes in many flavours and degrees. Despite all the reason, logic and justification, many find that some sense of spirit is the icing on the cake of life. Without it life is incomplete, unfinished. In our times spirit seems to be dying in favour of material, it may be that this underlies the tremendous levels of world angst and anger. This is an opinion for you to consider.

There are many wise quotes that suggest materialism is a hollow path, that whilst shiny and bauble laden, offers no lasting happiness or peace. This gnawing materialism is insatiable; at the end of its rainbow is the pot of enough, which cannot be found because for those so oriented it simply does not exist. This elusive enough, often sought, can cause suffering. It is sought with the wrong mind-set and motive and ergo, is elusive.  There is a Buddhist expression which I am fond of; hungry ghosts. A ghost then is a being divested of spirit seeking always to quench a thirst and silence a hunger pain, in the netherworld of materialism. If you don’t believe in “actual” ghosts, perhaps you can see the manifest hungry ghosts walking alongside you on our streets? They are quite common, and they do come out during the day.

In order to walk towards freedom, it is necessary to reorient in respect of the material so that it all but ceases to have power over you.  Despite the prevalence of totems, relics and the like, they have no inherent power. The power is only in the mind of the reverential and acquisitional. This power is a mental construct attached by the being who holds it. These attachments can bind and hold.

Objects can be the talismans of memories, markers of stories and anchors of such. They evoke baggage and strengthen its hold. To be free of the past is to reconcile and dissolve it. To evoke and bolster it is unwise. In this respect sentimentality is a burden.

A major part of the obsession with materialism is, as I have hinted, this show-and-tell competitive social behaviours based in comparison mind and exploited by the advertiser. This fear of missing out on the latest grooviest thing is the marketer’s dream and a fundamental weakness in the herd of consumers. So many buy stuff they do not need so as to partake of a show-and-tell life. This to the extent of living beyond means in many cases. A trophy cabinet is of little solace when the creditors foreclose. You could say that this attraction to shiny baubles is a little primitive and yet pervasive.

If one looks ever outward to the material world for “happiness”, reward and acknowledgment, the inner world becomes barren and untended. There is no balance, no centre. It is difficult to be free when near perpetually off balance.  In this respect simplicity is a counterpoint to acquisition, where need as opposed to want or desire, is the basis of interaction with the material world. Not everyone can tolerate the idea of monastic sparseness, yet relative comfort without excess is liveable for most. And in not feeling owed, or attached, knowing that your tenure of goods is transitory not guaranteed, equanimity can be found. The concept of ownership and permanent ownership at that, is a human invention. Nature can at any time challenge human perceived ownership of goods and irrevocably so. This construct of ownership and possession is of human origin and thereby a part of the illusion of the common dream, the prevailing world version.  The mantram of “must have” is chanted daily by millions and it is not a mantram of peace or fulfilment. It is mantram of hunger. “Must have” is not free.

In order to be free, one must at least lessen the power which things and awards have over one. There needs to be a responsible lessening of attachment, perhaps in a stepwise manner. Slowly the umbilical to the world of materialism needs severed. To be possessed by possessions is to be hooked to them and their purveyors. And short of a full-blown exorcism it is best to wean yourself towards autonomous living and thinking. This addiction to materialism is powerful and it holds power over most.

The Stultifying Inertia of “Normal”

Cambridge Dictionary

have your cake and eat it (too)

to have or do two good things at the same time that are impossible to have or do at the same time:

You can’t have your cake and eat it – if you want more local services, you can’t expect to pay less tax.

Wikipedia

You can’t have your cake and eat it

You can’t have your cake and eat it (too) is a popular English idiomatic proverb or figure of speech. The proverb literally means “you cannot simultaneously retain your cake and eat it”. Once the cake is eaten, it is gone. It can be used to say that one cannot have two incompatible things, or that one should not try to have more than is reasonable. The proverb’s meaning is similar to the phrases “you can’t have it both ways” and “you can’t have the best of both worlds.”

For those unfamiliar with it, the proverb may sound confusing due to the ambiguity of the word ‘have’, which can mean ‘keep’ or ‘to have in one’s possession’, but which can also be used as a synonym for ‘eat’ (e.g. ‘to have breakfast’). Some find the common form of the proverb to be incorrect or illogical and instead prefer: “You can’t eat your cake and [then still] have it (too)”. Indeed, this used to be the most common form of the expression until the 1930s–1940s, when it was overtaken by the have-eat variant. Another, less common, version uses ‘keep’ instead of ‘have’.

Choosing between having or eating a cake illustrates the concept of trade-offs or opportunity cost.

———-

I’ll make a suggestion, and this is that the bulk of humanity is afflicted, to an extent, by the above syndrome, it wants to have its cake and eat it too.

What do you think do many people want to keep “their” precious cake and eat it?

A version of this is playing out in UK politics at the moment. Old people want to keep their capital, tied up in houses, and get “free” social care. They do not want fully means tested social care provision. A million quid house could pay for a lot of social care.

It seems reasonable to some that the old and rich get subsidised by the young and poor. It is a bit of a con…

If you look at the post two previous , seventy years ago, just after a truly massive world war, the Tibetan was hoping for a brighter less materialistic future. His hopes have not materialised. We are more materialistic than ever and now there is also a vast swath of the population obsessed by the plasticity of image.

Not only must we consume we must be seen to consume and in ultra-HD.

Over the last 18 months or so I have heard many, on the TV, say that they want to get back to “normal”. Let’s get back to status quo ante. But you can’t!! You cannot step into the same river twice and whether we wish to believe it or not the world will never be the same again even if there is a post-Covid time.

Trying to be normal is trying to remain stuck inert and unmoving. It aspires to be average. What were we before the pandemic? We were complacent and ill-prepared for a pandemic. Do we want to go back to this complacency?

People do not want climate change, but they also want to keep their highly materialistic and “normal” lifestyles.  Is that not another example of wanting to have cake and eat it too?

It is normal to demand a sunshine air miles holiday. When they change the travel traffic light list the great British public complains.

Do you want to have foreign travel and no imported coronavirus mutants? Cake?

It is not fair mummy; I can’t have both the things I want!!

There is a vague hope that technology will find an answer to climate change. Humanity has ingenuity, so it might help the problem.

Climate change is caused by materialism. It is not simply the fault of big companies, nor countries. It is OUR fault for being so materialistic. Herein lies the cause and perhaps the seed of a solution.

The economic paradigm of continuous growth upon which many western economies are based is illogical. Why? Because the planet is finite. This means that it simply cannot sustain continued growth ad infinitum.

Unless we curtail our consumerism in the light of an ever-increasing population something will pop. I don’t need a crystal ball to see this, nor do you!

 It is not a case of IF rather a case of WHEN.

Do you want to have the very latest smartphone, foreign travel and no global warming?

Is this a very normal aspiration in our times?

Cake, cake, cake

The Present Problem of Youth {1947}

The world, as known to people over forty years of age, has crumbled and is fast disappearing. The old values are fading out and what we call “civilization” (that civilization we have thought so wonderful) is vanishing. Some of us are thankful it is so. Others regard it as a disaster. All of us are distressed that the means of its dissolution have brought so much agony and suffering to humanity everywhere.

Civilization might be defined as the reaction of humanity to the purpose and the activities of a particular world period and its type of thinking. In each age, some idea functions and expresses itself in both racial and national idealisms. Its basic trend down the centuries has produced our modern world and this has been materialistic. The aim has been physical comfort; science and the arts have been prostituted to the task of giving man a comfortable and if possible a beautiful environment; all the products of nature have been subordinated to giving humanity things. The aim of education, generally speaking, has been to equip the child to compete with his fellow citizens in “making a living”, in accumulating possessions and in being as comfortable and successful as possible.

This education has also been primarily competitive, nationalistic and, therefore, separative. It has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. He is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distinguished by bias and prejudice. The rudiments of the arts are taught him in order to enable him to function with the needed efficiency in a competitive setting and in his particular vocational environment. Reading, writing and elementary arithmetic are regarded as minimum requirements, plus some knowledge of historical and geographical events. Some of the literature of the world is also brought to his attention. The general level of civilized information is relatively high, but it is biased and influenced by religious and national prejudices which are instilled into the child from his earliest years, but which are not innate. World citizenship is not emphasized; his responsibility to his fellowmen is systematically ignored; his memory is developed through the impartation of uncorrelated facts – most of them unrelated to daily living.

Our present civilization will go down in history as grossly materialistic. There have been many material epochs in history but none so generally widespread as the present or which have involved such untold millions. We are constantly told that the cause of this war is economic; that is surely so but the reason is that we have demanded so much of comfort and of “things” in order to live “reasonably well”. We require so much more than our forefathers needed; we prefer a soft and relatively easy life; the pioneering spirit (which is the background of all nations) has faded, in most cases, into a soft civilization. This is particularly true of the Western hemisphere. Our standard of civilized living is far too high from the standpoint of possessions and far too low from the angle of the spiritual values, or when subjected to an intelligent sense of proportion. Our modern civilization will not stand up to the acid test of value. A nation is today regarded as civilized when it sets a value on mental development, when it puts a premium on analysis and criticism and when all its resources are directed towards the satisfying of physical desire, towards the production of material things and towards the implementing of material purposes as well as towards dominating competitively in the world, towards the amassing of riches, the acquiring of property, the achievement of a high standard of material living and towards the cornering of the produce of the earth – largely for the benefit of certain groups of ambitious and wealthy men.

This is a drastic generalization but it is basically correct in its main implications, though incorrect where individuals are concerned. For this sad and dire situation (entirely of humanity’s own making) we pay the penalty of war. Neither the churches nor our educational systems have been sound enough in their presentation of truth to offset this materialistic tendency. The tragedy is that the children of the world have paid and are paying the price of our wrongdoing. War has its roots in greed; material ambition has motivated all the nations without exception; all our planning has been directed to the organization of the national life so that material possession, competitive supremacy and individual and national selfish interests would control. All nations, in their own way and degree, have contributed to this; none has clean hands and hence war. Humanity has the habit of selfishness and an inherent love of material possessions. This has produced our modern civilization and, for this reason, it is being changed.

The cultural factor in any civilization is its preservation and consideration of all the best the past has given, and its evaluation and study of the arts, the literature, the music and the creative life of all nations – past and present. It concerns the refining influence of these factors upon a nation and upon those individuals in a nation who are so situated (usually financially) that they can profit from them and appreciate them. The knowledge and understanding thus gained enable the man of culture to relate the world of meaning (as inherited from the past) to the world of appearances in which he lives and to regard them as one world, but one existing primarily for his individual benefit. When, however, to an appreciation of our planetary and racial inheritance, both creative and historical, he adds an understanding of the spiritual and moral values, then we have an approximation to what the truly spiritual man is intended to be. In relation to the total population of the planet, such men are few and far between, but they guarantee to the rest of humanity a genuine possibility.

Will cultured people realize their opportunity? Will our civilized citizens embrace the chance to build afresh – not a material civilization this time but a world of beauty and of right human relations, a world in which children can indeed grow into the likeness of the One Father and in which man can return to the simplicity of the spiritual values of beauty, truth and goodness?

Yet, facing the worldwide reconstruction demanded and the well-nigh impossible task of salvaging the children and youth of the world, them are those today who are engaged in raising funds to rebuild stone churches and restore ancient buildings, thus demanding money which is sorely needed to restore broken bodies, to heal psychological wounds and to produce the warmth of love and understanding among those who believe that such qualities do not exist!

———–

Excerpted from:

Problems of Humanity – Chapter II – The Problem of the Children of the World 1947

By Alice Bailey & Djwhal Kuhl

Materialism and Spirituality

There are today three major human trends: First of all, a trend towards a spiritual and free way of life; secondly, a trend towards intellectual unfoldment; and lastly, a potent trend towards material living and aggression.

At present, the last of these innate tendencies is in the saddle, with the second, the intellectual attitude, throwing its weight upon the side of the material goals. A relatively small group is throwing the weight of human aspiration upon the side of the spiritual values.

The war between the pairs of opposites – materialism and spirituality – is raging fiercely. Only as men turn away from material aggression and towards spiritual objectives will the world situation change, and men – motivated by goodwill – force the aggressors back to their own place and release humanity from fear and force.

We are today reaping the results of our own sowing. The recognition of the cause of the problem provides humanity with the opportunity to end it. The time has arrived in which it is possible to institute those changes in attitude which will bring an era of peace and goodwill, founded on right human relations.

These two forces – materialism and spirituality – face each other. What will be the outcome? Will men arrest the evil and initiate a period of understanding, cooperation and right relationship, or will they continue the process of selfish planning and of economic and militant competition? This question must be answered by the clear thinking of the masses and by the calm and unafraid challenges of the democracies.

On all sides the need for a new world order is being recognized. The totalitarian powers are talking of the “new order in Europe”; the idealists and thinkers are unfolding schemes and plans which vision entirely new conditions that will bring the old bad order to an end. There is a constant demand for the Allies to state their peace aims and indicate clearly what adjustments will be made after the war, because a vision of the future world policy will help humanity through the present crisis.

Excerpted from:

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

by Alice Bailey and Djwhal Kuhl

This written something like > 80 years ago.

Has there been progress?

Towards a New Dreaming {Rainbow Serpent}

History shows that all over the world people who imagine they know best have tried to foist their ideas, belief and culture on others who they deem are “below” them. They inflict themselves on others and cause havoc and devastation through their prejudice.

I have nearly finished reading “Mysteries of the Dream-Time” by James Cowan and was struck by this section. So I have scanned it and wish to share with one and all.

Can a Strongly Materialistic Society Stop Global Warming?

In my honest opinion, I doubt it very much, so no.

We may like to kid ourselves that our ingenuity will allow us to continue to exploit the planet and accumulate things. Our little tweaks here and there, might slow things a little. There are just way too many human beings, and we are such greedy bastards. The mantra is more, more, more. We must have the latest gadget phone thingy so that we can share fatuous software optimised photos of consumption with each other in a competitive keeping up with the Joneses manner.

“Look at me I flew to the Maldives so I can post a picture of myself in a £200 bikini.”

“I went to St Barts and wore a Rolex”.

This competitive consumption is a root cause of global warming. This acquisitional urge is an underlying malady. When will humanity understand the meaning of “enough”?  What is this elusive noumenon?

“Greed is Good” quoted the Wolf of Wall Street and Uncle Boris.

If humanity fails to learn from the current situation the simple lesson that it is One Humanity, One World and in a very real sense One Life, what will happen? It will continue to lurch from crisis to crisis until it destroys the planet completely. What we see now are but the subtle and minor harbingers of crises to come. These a like the appetizers.

We can bemoan our ruined wine harvest, berate the government for inadequate flood defences and insufficient firemen and water to put out the blazes. Where will the money come from? There is not much left in the coffers due to Covid.  

Or we can recognise that the change starts at home and actually do something about our orientation towards life. Ease off on being such vampiric consumers sucking the very blood out of the earth.

Humanity imagines that it can have its cake and eat it. No need to change, consume, consume, consume. There is always tomorrow.

I was joking with the wife that I might invest in a Dutch dyke building and land recovery company. That should provide revenue until the world burns and drowns.

In thirty yeas time I probably will not be here.

What will 2050 look like?

I’ll wager living on this plant will be much harder by then.

We are simply unwilling to imagine it. We must have our fortnight in the sun.

Unless insatiable humanity learns the meaning of enough, we are up shit creek, in a barbed wire canoe, without a paddle!

Hmnn..

Most continue to cost up the solar panel arrays.

The Present Problem of Youth {c.1947}

The world, as known to people over forty years of age, has crumbled and is fast disappearing the old values are fading out and what we call “civilization” (that civilization we have thought so wonderful) is vanishing. Some of us are thankful it is so. Others regard it as a disaster. All of us are distressed that the means of its dissolution have brought so much agony and suffering to humanity everywhere.

Civilization might be defined as the reaction of humanity to the purpose and the activities of a particular world period and its type of thinking. In each age, some idea functions and expresses itself in both racial and national idealisms. Its basic trend down the centuries has produced our modern world and this has been materialistic. The aim has been physical comfort; science and the arts have been prostituted to the task of giving man a comfortable and if possible a beautiful environment; all the products of nature have been subordinated to giving humanity things.The aim of education, generally speaking, has been to equip the child to compete with his fellow citizens in “making a living”, in accumulating possessions and in being as comfortable and successful as possible.

This education has also been primarily competitive, nationalistic and, therefore, separative. It has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. He is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distinguished by bias and prejudice. The rudiments of the arts are taught him in order to enable him to function with the needed efficiency in a competitive setting and in his particular vocational environment. Reading, writing and elementary arithmetic are regarded as minimum requirements, plus some knowledge of historical and geographical events. Some of the literature of the world is also brought to his attention. The general level of civilized information is relatively high, but it is biased and influenced by religious and national prejudices which are instilled into the child from his earliest years, but which are not innate. World citizenship is not emphasized; his responsibility to his fellowmen is systematically ignored; his memory is developed through the impartation of uncorrelated facts – most of them unrelated to daily living.

Our present civilization will go down in history as grossly materialistic. There have been many material epochs in history but none so generally widespread as the present or which have involved such untold millions. We are constantly told that the cause of this war is economic; that is surely so but the reason is that we have demanded so much of comfort and of “things” in order to live “reasonably well”. We require so much more than our forefathers needed; we prefer a soft and relatively easy life; the pioneering spirit (which is the background of all nations) has faded, in most cases, into a soft civilization. This is particularly true of the Western hemisphere. Our standard of civilized living is far too high from the standpoint of possessions and far too low from the angle of the spiritual values, or when subjected to an intelligent sense of proportion. Our modern civilization will not stand up to the acid test of value. A nation is today regarded as civilized when it sets a value on mental development, when it puts a premium on analysis and criticism and when all its resources are directed towards the satisfying of physical desire, towards the production of material things and towards the implementing of material purposes as well as towards dominating competitively in the world, towards the amassing of riches, the acquiring of property, the achievement of a high standard of material living and towards the cornering of the produce of the earth – largely for the benefit of certain groups of ambitious and wealthy men.

This is a drastic generalization but it is basically correct in its main implications, though incorrect where individuals are concerned. For this sad and dire situation (entirely of humanity’s own making) we pay the penalty of war. Neither the churches nor our educational systems have been sound enough in their presentation of truth to offset this materialistic tendency. The tragedy is that the children of the world have paid and are paying the price of our wrongdoing. War has its roots in greed; material ambition has motivated all the nations without exception; all our planning has been directed to the organization of the national life so that material possession, competitive supremacy and individual and national selfish interests would control. All nations, in their own way and degree, have contributed to this; none has clean hands and hence war. Humanity has the habit of selfishness and an inherent love of material possessions. This has produced our modern civilization and, for this reason, it is being changed.

The cultural factor in any civilization is its preservation and consideration of all the best the past has given, and its evaluation and study of the arts, the literature, the music and the creative life of all nations – past and present. It concerns the refining influence of these factors upon a nation and upon those individuals in a nation who are so situated (usually financially) that they can profit from them and appreciate them. The knowledge and understanding thus gained enable the man of culture to relate the world of meaning (as inherited from the past) to the world of appearances in which he lives and to regard them as one world, but one existing primarily for his individual benefit. When, however, to an appreciation of our planetary and racial inheritance, both creative and historical, he adds an understanding of the spiritual and moral values, then we have an approximation to what the truly spiritual man is intended to be. In relation to the total population of the planet, such men are few and far between, but they guarantee to the rest of humanity a genuine possibility.

Will cultured people realize their opportunity? Will our civilized citizens embrace the chance to build afresh – not a material civilization this time but a world of beauty and of right human relations, a world in which children can indeed grow into the likeness of the One Father and in which man can return to the simplicity of the spiritual values of beauty, truth and goodness?

Yet, facing the worldwide reconstruction demanded and the well-nigh impossible task of salvaging the children and youth of the world, there are those today who are engaged in raising funds to rebuild stone churches and restore ancient buildings, thus demanding money which is sorely needed to restore broken bodies, to heal psychological wounds and to produce the warmth of love and understanding among those who believe that such qualities do not exist!

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Problems of Humanity – Chapter II – The Problem of the Children of the World

Alice Bailey & Djwhal Khul