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