Compilation on United Nations, League of Nations, New World Order …
mainly from Externalisation of the Hierarchy, by Alice A. Bailey, Lucis Publishing
NOTE: this was published in 1957, and written during the 1930's and 1940's. These words, and encouragement to read the original, are offered here in the hope that they may assist a few humanitarians to so powerfully work. [VSK]
It is of major interest for us to know something about the energies and forces which are producing the present international situation and presenting the complex problems with which the United Nations are confronted.
In the last analysis, all history is the record of the effects of these energies or radiations (rays, in other words) as they play upon humanity in its many varying stages of evolutionary development.
I would like to enlarge somewhat upon this subject of the centres through which spiritual energy is today flowing, but it must be remembered that the theme with which we [Page 95] are now occupied is one of general interest but not of individual moment.
Arguing as one ever should from the universal to the particular, it is essential that humanity relate its own mechanism to the greater mechanism (our entire planetary life) and view what is called "one's own soul" as an infinitesimal part of the world soul.
It is necessary also for man to relate his soul to his personality, viewing both as aspects and integral parts of the human family. This will be increasingly the case. This process is beginning to demonstrate in the steadily expanding group, national and racial consciousness which humanity is today demonstrating — a consciousness which shows as a spiritual inclusiveness or as an abnormal and wicked attempt (from the standpoint of the soul) to fuse and blend all nations into a world order, based on material issues and dominated by a material vision.
There was nothing spiritual in the vision of the leaders of the powers which were called the Axis powers, and the vision of the masses of people has not proved adequate to arrest, as yet, the materialising of this vision. But the spiritual intent of mankind is slowly growing and the great Law of Contrasts will eventually bring illumination.
The Lord of the World, the "Ancient of Days," is releasing new energies into humanity, transmuted in the present furnace of pain and fiery agony. This transmutation will bring about a new power of sacrifice, of inclusive surrender, a clearer vision of the Whole and a cooperative spirit hitherto unknown and which will be the first expression of that great principle of sharing, so sorely needed today.
I am not here speaking idealistically or mystically. I am pointing out an immediate and possible goal; I am giving a clue to a scientific process which is going on under our eyes and which is, at this time, at a point of crisis.
As this is the Aryan race (the term is not used in the German or materialistic sense) these five centres to which reference has been made, these five focal points of spiritual energy, are being abnormally and deliberately stimulated and vitalized. The energy which flows from them is profoundly affecting the world and the United Nations; this holds great hope for the future. It is for the reason that New York is one of these five centres that the United Nations organisation is to work here.
There are two centres on our planet which are as yet relatively quiescent as far as any world effect is concerned. To them I assign no other focal point beyond hinting that within the continent of Africa one will some day be found, and later still (many millions of years later) another will be discovered in the region of Australia. It is, however, with these five centres in this fifth rootrace that we are concerned.
The force which the centre at Geneva is expressing (at present ineffectually, though later a change will come) is that of the second Ray of Love-Wisdom, with its major emphasis at this time upon the quality of inclusiveness.
It is concerned with the "binding together in brotherly love" and with the expression of the nature of service.
This planetary centre, which conditions the little country of Switzerland, has had a most potent effect upon that country and a study of these effects will demonstrate future possibility for the world, once the flow of its energy is less obstructed.
It has produced the fusion of three powerful racial types in group formation and not through admixture as in the United States; it has enabled two relatively antagonistic divisions of the Christian faith to work together with a minimum of friction; it has made Geneva the seat of the Red Cross — that world activity which works truly [Page 97] impartially with and for the nationals of all countries and for the prisoners of all nations; it housed that sad but well-intentioned experiment which was called the League of Nations, and will again house a more true league to meet the world need; it is that which protected the small country from the aggressive sweep of the Axis powers. The motto or note of this centre is "I seek to fuse, to blend and serve."
The force which is centred in London is that of the first Ray of Will or Power in its building aspect and not in its destroying aspect. It is the service of the whole which is being attempted and at great cost, and the effort is to express the Law of Synthesis which is the new emphasis pouring through from Shamballa. Hence the fact that the governments of many nations found asylum in Great Britain during the war. Also, if the Forces of Light triumph because of the cooperation of mankind, the energy expressing itself through this powerful empire will be potent in establishing a world order of intelligent justice and a fair economic distribution. The keynote of this force is "I serve."
The force expressing itself through the centre, New York, is the force of the sixth Ray of Devotion or Idealism. Hence the conflicts everywhere to be found between the varying ideologies, and the major conflict between those who stand for the great ideal of world unity brought about by a united effort of the Forces of Light, backed by the cooperative effort of all the democratic nations, and the separative materialistic attitude of those who seek to keep the United States from assuming responsibilities and her rightful place in world affairs. This latter group, if they succeed in their endeavour, will deny the United States her share in the "gifts of the Gods in the coming age of peace which will succeed this point of critical suspension," as The Old Commentary phrases it.
The sixth Ray is either [Page 98] militant and active, or mystical, pacific and futile, and these two aspects at present condition the United States. The keynote of this world centre is "I light the WAY;" this is the privilege of the States if its people so choose and permit worldwide humanitarian, self-sacrifice (self-initiated) and a firm decision to stand by righteousness to govern their present attitudes and policies.
This is slowly coming to pass and the selfish voices of blind idealists, the fearful and the separative are dying out. All this is happening under the inspiration of service, motivated by love. Thus the two major democracies can eventually restore world order, negate the old order of selfishness and aggression and usher in the new order of world understanding, world sharing and world peace. Peace will be the result of understanding and sharing, and not the origin of them, as the pacifists so often imply.
The force pouring through Darjeeling at this time is that of the first Ray of Will or Power. The soul ray of India is the first ray and hence the immediate effect of the inpouring Shamballa force is to stimulate the will-to-power of all dictators, whether they are the would-be world dictators such as Hitler and his group of evil men, ecclesiastical dictators in any religion, business dictators in any business group in any part of the world, or those minor dictators, the tyrants in the home.
It is interesting to note that the keynote of India is "I hide the light," and this has been interpreted to mean that the light pours forth from the East and that the gift of India to the world is the light of the Ageless Wisdom. This is true in a sense, but there is a wider and deeper sense in which it will prove true. When the intent and purpose of the great Life which works through Shamballa is carried out and is in process of expression, a light will be revealed which has never yet been [Page 99] seen or known. There is a word in the Christian Scriptures which says "In that light shall we see light;" this means that through the medium of the light of wisdom shed abroad in our hearts through the Ageless Wisdom, we shall eventually see the Light of Life itself — something meaningless and inexplicable to humanity at present but which will be later revealed when the present point of crisis is surmounted. Of its nature and its effect I have naught to say to you at present.
I would like here to interpolate some remarks.
It is of deep moment to realise that Great Britain and the United States are closely related; that this relation makes certain realities and activities inevitable once the soul of each nation is functioning potently.
India and Great Britain are also related through this first Ray personality of Great Britain and the soul ray of India. The implications are clear and interesting and also encouraging. The consciousness aspect of the British people is steadily shifting into an expression of their second ray soul and hence their seizing upon the opportunity at this time to serve humanity at immense cost. The same thing is happening to the American people. The problem of shifting idealism is great, as I have said, and the temptation is to hide behind the glamour of fighting for an ideal rather than react to world need, and omit to react to the ray of the soul which is the second ray of love.
It is seldom realised that hundreds of thousands of people in every land have taken, or are preparing to take, this first initiation, called the Birth at Bethlehem, the House of Bread.
Humanity, the world disciple, is now ready for this. Indications of the accuracy of the above statement can be seen in the re-orientation of people everywhere to things spiritual, their interest in human good and human welfare, the perseverance they show in their search for light and their longing and desire for a true peace, based on right human relations, implemented by goodwill. This "mind as it is in Christ" can be seen in their revolt against materialistic religion and in the widespread effort to be [Page 150] seen in Europe and elsewhere to return the land (Mother-Earth, the true Virgin Mary) to the people. It can be seen in the constant movement of people throughout the world from place to place, symbolised in the Gospel story by the journey of Mary with the infant Jesus into Egypt.
Then followed, as we are told in the New Testament, a cycle of thirty years wherein all we know is that the infant Jesus grew to manhood and could then take the second initiation, the Baptism in Jordan, and begin His public service. Today the many who in this life have taken the first initiation are entering the long silence of that symbolic thirty years wherein they too will grow to manhood and take the second initiation. This initiation demonstrates the complete control of the emotional nature and of all Piscean characteristics.
The thirty years can be looked upon as a period of spiritual unfoldment during the three divisions into which Aquarius (and consequently the New Age now upon us) will be divided. I refer to what is technically known as the three decans of each sign. In this sign the waters of the Piscean age will, symbolically speaking, be absorbed into the water-pot carried on the shoulder of Aquarius in the symbol which is distinctive of this sign, for Aquarius is the water-carrier, bringing the water of life to the people — life more abundantly.
In the Aquarian Age, the Risen Christ is Himself the Water-Carrier; He will not this time demonstrate the perfected life of a Son of God, which was His main mission before; He will appear as the supreme Head of the Spiritual Hierarchy, meeting the need of the thirsty nations of the world — thirsty for truth, for right human relations and for loving understanding.
He will be recognised this time by all and in His Own Person will testify [Page 151] to the fact of the resurrection, and hence demonstrate the paralleling fact of the immortality of the soul, of the spiritual man.
The emphasis during the past two thousand years has been on death; it has coloured all the teaching of the orthodox churches; only one day in the year has been dedicated to the thought of the resurrection. The emphasis in the Aquarian Age will be on life and freedom from the tomb of matter, and this is the note which will distinguish the new world religion from all that have preceded it.
The Festival of Easter and the Feast of Pentecost will be the two outstanding days of the religious year. Pentecost is, as you must well know, the symbol of right human relations in which all men and nations will understand each other and — though speaking in many and diverse languages — will know only one spiritual speech.
It is significant that two important episodes are related in the final part of the Gospel story — one preceding and one following immediately after the apparent death of the Christ. They are:
1. The story of the upper chamber to which the man carrying the water pot and typifying Aquarius led the disciples, and in which the first communion service was held, participated in by all and foretelling that great relationship which will distinguish humanity in the coming age, after the tests of the Piscean Age. Such a communion service has never yet been held, but the New Age will see it take place.
2. The story of the upper chamber in which the disciples met and arrived at a true recognition of the Risen Christ and at a perfect and complete understanding of [Page 152] each other in spite of the symbolic diversity of tongues. They had a touch of prevision, of prophetic insight, and foresaw a little of the wonder of the Aquarian Age.
The vision in men's minds today is that of the Aquarian Age, even if they recognise it not. The future will see right relationships, true communion, a sharing of all things (wine, the blood, the life and bread, economic satisfaction) and goodwill; we have also a picture of the future of humanity when all nations are united in complete understanding and the diversity of languages — symbolic of differing traditions, cultures, civilisations and points of view — will provide no barrier to right human relations. At the centre of each of these pictures is to be found the Christ.
Thus the expressed aims and efforts of the United Nations will be eventually brought to fruition and a new church of God, gathered out of all religions and spiritual groups, will unitedly bring to an end the great heresy of separateness. Love, unity, and the Risen Christ will be present, and He will demonstrate to us the perfect life.
When the war broke and the entire world was hurled into the consequent chaos, horror, disaster, death and agony, many spiritually minded people were anxious to stay aloof from the struggle. They were not the majority but a powerful and noisy minority. They regarded any attitude of partisanship as an infringement of the law of brotherhood and were willing to sacrifice the good of the whole of humanity to a sentimental urge to love all men in a manner which necessitated their taking no action or decision of any kind. Instead of "my country right or wrong," it was "humanity, right or wrong." When I wrote the pamphlet called The Present World Crisis and the succeeding papers on the world situation, I stated that the Hierarchy endorsed the attitude and aims of the United Nations, fighting for the freedom of the whole of humanity and for the release of the suffering people. This necessarily placed the Hierarchy in the position of not endorsing the Axis position in any way. Many in the goodwill work and some few in the school interpreted this as political in import, presumably believing that a position of complete neutrality, where both good and evil are concerned, was demanded of spiritually inclined people. Such people fail to think clearly and confuse an unwillingness to take sides with brotherly love, forgetting the words of the Christ that "he who is not with me is against me." [page 785] Let me repeat what I have oft said before. The Hierarchy and all its members, including myself, love humanity but they will not endorse evil, aggression, cruelty and the imprisoning of the human soul. They stand for liberty, for opportunity for all to move forward along the way of light, for human welfare without discrimination, for kindness and the right of every man to think for himself, to speak and to work. Necessarily they cannot, therefore, endorse the nations or the people in any nation who are against human freedom and happiness. In Their love and Their grasp of circumstance, They know that in a later life or lives the majority of those who are now the enemies of human freedom will themselves be free and tread the Lighted Way. In the meantime, the entire force of the Hierarchy is thrown on the side of the nations struggling to free humanity, and on the side of those in any nation who thus work. If being on the side of goodness and freedom is deemed detrimental to the spiritual issues, then the Hierarchy will work to change the attitude of people as to what is spiritual.
The second Ray of Love-Wisdom, through the many extant educational processes and through the modern conflict of ideas (producing thus a borderland between the areas of influence of the first and second rays) is opening the minds of thousands of people. The pronounced contrast in ideas—as, for instance, the contrast between totalitarianism and the democratic freedom of thought (does such democratic freedom really exist, my brother?)—is forcing men to think, to reflect, to question and to meditate. The world is thereby greatly enriched, and the whole human family is transiting out of a pronounced cycle of karma yoga into the required cycle of raja yoga, from unthinking activity into a period of illumined mind control. It is a mental illumination which is brought about by the meditative and the reflective activity of humanity as a whole, and this is carried forward under the guidance of the New Group of World Servers, working under hierarchical impression.
Members of all the ray types are to be found in the New Group of World Servers, either through the activity of the personality ray or of the soul ray; therefore, the energies of [Page 220] all the rays are being brought to bear upon this creative period in modern human history. It is interesting to have in mind the fact that through the medium of all the fighting forces of the world (naval, military and air) much needed hierarchical work is being accomplished; the energy of the fourth Ray of Harmony through Conflict is making itself phenomenally felt—this time in conjunction with the unusual activity of the first ray. Therefore, through the Forces of Light, liberation into freedom will come and it will mean the freedom of all mankind. I make here no defence of war or of fighting, brother of mine. I simply deal with world conditions as they exist today, and with the processes and the methods which are characteristic of the civilisations which have already disappeared and of the civilisation out of which we are today emerging. As man leaves the animal, the strictly physical and the highly emotional and inflammable stages behind him and learns to think, then (and only then) will war cease. Fortunately for humanity, this is happening most rapidly.
For the first time in human history, the lines of demarcation between that which is right from the angle of the spiritual values (the essential freedom of the human spirit) and that which is wrong (the imprisonment of the human spirit by materialistic conditions) are clearly perceived by the majority of the nations of the planet. Within the United Nations is the germ and the seed of a great international and meditating, reflective group—a group of thinking and informed men and women in whose hands lies the destiny of humanity. This is largely under the control of many fourth ray disciples, if you could but realise it, and their point of meditative focus is the intuitional or buddhic plane—the plane upon which all hierarchical activity is today to be found.
The fifth Ray of Concrete Knowledge is also expressing itself powerfully in the meditation and the reflection of the world scientists in all fields of human interest; in their hands the form of the new civilisation is being constructed. I would remind you that when I use the word "scientist," I refer to all who are working in the social sciences and the economic [Page 221] sciences as well as the large group of chemists, biologists, physicists, etc., who are usually covered by that term. The organising, defining power of the mental plane is being brought to bear upon all phases of human life by the scientists of all the many schools of thought; out of this meditative and creative thought which they all so admirably demonstrate will come the structure of the new civilisation.
The sixth ray disciple is active also in organising the mystical aspiration of the masses of men everywhere which is in itself a most potent energy; these aspirational men (no matter what may be their immediate aspiration) are necessarily polarised upon the astral plane but are not yet capable of the clear mental perception of the massed intelligentsia or susceptible to the influence of the accurate, esoteric approach. Their guided, mystical orientation will be one of the most powerful factors in the destruction of the old values and in the massed recognition of the spiritual truth which underlies all life; it is with this reorientation that sixth ray disciples, wielding sixth ray energy, are occupied at this time. You need to remember that the one-pointed attitude of the mystic, functioning in group formation, will be a powerful factor in the creative work being done by the Hierarchy and by the New Group of World Servers, because theirs will be a massed effect, and usually wielded unconsciously.
Under the influence of disciples on the seventh Ray of Organisation or of Ceremonial Order, that powerful physical concretisation of energy which we call "money" is proving a topic of the most definite concentration; it is being most carefully considered, and the minds of thinking financiers and of wealthy humanitarian persons and philanthropists will be gradually led forward from a strictly philanthropic activity to an activity which is impulsed and brought into expression by spiritual insight, and by a recognition of the claims of Christ (no matter by what name He may be called in the East or in the West) upon the financial reservoir of the world. This is a hard thing to bring about, for the subtle energies of the inner worlds take much time in producing their effects upon the objective, tangible plane of divine manifestation. Money is not yet used divinely, but it will be. [Page 222] Nevertheless, the task is well in hand and is engaging the attention of disciples upon all the rays, under the guidance and the impression of the powerful seventh ray Ashram—now already in process of externalisation.
The effect of human meditation at this time is to change conditions, to invoke the higher, spiritual potencies, to work with concentration—both vertically and horizontally—within the world of men and within the Kingdom of God. This vertical and horizontal activity holds the secret of creative meditation. It is invocative of the higher energies, and creates a channel of contact between soul and spirit. This is brought about by what I have called "vertical meditation." It is also evocative and creates a ferment or dynamic movement in that level of being which must be affected or changed, and this is the horizontal aspect. Both the vertical and the horizontal activities are descriptive of the method of invocation and of evocation, as employed by all the linking groups between the various planetary centres; …
Evidence, however, of the growth of the human intellect along the needed receptive lines can be seen in the "planning" of the various nations, and in the efforts of the United Nations to formulate a world plan which will eventuate in peace, security and right human relations.
It is bridging work which has now to be done—bridging between what is today and what can be in the future. If, during the next 150 years, we develop this technique of bridging the many cleavages found in the human family and in offsetting the racial hatreds and the separative attitudes of nations and people, we shall have succeeded in implementing [Page 90] a world in which war will be impossible and humanity will be realising itself as one human family and not as a fighting aggregate of many nations and people, competitively engaged in getting the best of each other and successfully fostering prejudices and hatred. This has, as we have seen, been the history of the past. Man has been developed from an isolated animal, prompted only by the instincts of self -preservation, eating, and mating, through the stages of family life, tribal life and national life to the point where today a still broader ideal is grasped by him—international unity or the smooth functioning of the One Humanity. This growing idealism is fighting its way into the forefront of the human consciousness in spite of all separative enmities. It is largely responsible for the present chaos and for the banding together of the United Nations. It has produced the conflicting ideologies which are seeking world expression; it has produced the dramatic emergence of national saviours (so-called), world prophets and world workers, idealists, opportunists, dictators, investigators and humanitarians. These conflicting idealisms are a wholesome sign, whether we agree with them or not. They are definitely exploiting the human demand—urgent and right—for better conditions, for more light and understanding, for greater cooperation, for security and peace and plenty in the place of terror, fear and starvation.
It is difficult for modern man to conceive of a time when there will be no racial, national or separative religious consciousness present in human thinking. It was equally difficult for prehistoric man to conceive of a time when there would be national thinking and this is a good thing for us to bear in mind. The time when humanity will be able to think in universal terms still lies far ahead but the fact that we can speak of it, desire it and plan for it is surely the guarantee that it is not impossible. Humanity has always progressed from stage to stage of enlightenment and from glory to glory. We are today on our way to a far better civilisation [Page 91] than the world has ever known and towards conditions which will ensure a much happier humanity and which will see the end of national differences, of class distinctions (whether based on an hereditary or a financial status) and which will ensure a fuller and richer life for everyone.
It will be obvious that very many decades must elapse before such a state of affairs will be actively present—but it will be decades and not centuries, if humanity can learn the lessons of war and if the reactionary and the conservative peoples in every nation can be prevented from swinging civilisation back on to the bad old lines. But a beginning can immediately be made. Simplicity should be our watchword for it is simplicity which will kill our old materialistic way of living. Cooperative goodwill is surely the first idea to be presented to the masses and taught in our schools, thereby guaranteeing the new and better civilisation. Loving understanding, intelligently applied, should be the hallmark of the cultured and wiser groups, plus effort on their part to relate the world of meaning to the world of outer efforts —for the benefit of the masses. World Citizenship as an expression of both goodwill and understanding should be the goal of the enlightened everywhere and the hallmark of the spiritual man, and in these three, you have right relations established between education, religion and politics.
since November 1919. During that period the world has seen great and significant changes, and one of the most significant has been the growth—the phenomenal growth—[Page 339] of spiritual perception. This shows itself in the fact that, in spite of the world catastrophe, in spite of the rampant horror and evil which is stalking our planet, and in spite of human pain, terror, suspense and uncertainty, there are today two factors present in the human consciousness: the vision of a better future and a fixed, unalterable determination to make that vision fact in human experience. This better world is to be a world in which the spiritual values will control, viewing those values as that which is good and right for the whole of humanity and not simply as religious and theological interpretations. Spiritual perception has become inclusive and now concerns the physical plane as well as the metaphysical.
It is not perhaps easy for you to realise the importance of this development which—again in the face of all contending forces—has enabled men to recognise that the Kingdom of God must function on Earth; that it must be externalised and that it need not be some distant point of wishful thinking but should condition man's daily life and control all his planning for the future. For this, men are today working and fighting. They call the vision by many names: better world conditions, the new world order, world reconstruction, the new civilisation, brotherhood, fellowship, world federation, international understanding—it matters not. It is the theme of betterment, of universal welfare, of general security, of widespread opportunity, irrespective of race, colour or creed. This is the factor of importance. The underlying purposes of God are working out, and with this note I seek to begin my Wesak communication to you.
This is the hopeful and most important side from the angle of the Hierarchy Who view all world events from the angle of the future. There is, however, the other side. It is not necessary for me to emphasise the seriousness of the present situation. The war is not yet won. At the time of writing, in spite of sporadic successes and the staying power of the Allied Nations, and in spite of a basic trend towards ultimate victory, the powers of evil have had things very much their own way. They have triumphantly moved forward, [Page 340] except in Russia. This was to be expected at first, because if evil is simply the dominance of matter and the negation of the spiritual values, it is obvious that on the material plane the line of least resistance is to be found for them. Their initial triumphing is, therefore, to be expected. The course of the war hitherto has demonstrated this. When the spiritually-minded people of the world, the men and women of goodwill, the idealists and the kindly, decent folk in every land can bring to bear upon the physical plane the same unified determination and the same united will-to-victory that the forces of evil have shown, then the Forces of Light will assume the upper hand and control human affairs.
The difficulty with which the Hierarchy was confronted in the effort to bring this about was due to the fact that the condition of unity of objective, of method and of interrelation had to be brought about without any infringement of the free will of the individual, group or nation. The occult law of spiritual freedom had to be recognised and protected. No such recognition or safeguarding hinders the activities of the forces of evil. The will-to-power and an organised, evil minority took control. Freedom of conscience and of action was removed, and the enforced submission of the majority to the will of a ruthless minority brought about a spurious but temporarily most effective unity. This has been lacking in the case of the United Nations, fighting for the Forces of Light and on behalf of human freedom.
Freedom, my brothers, can itself prove a limitation when it delays right action, when it centres attention upon the petty differences and the personality inclinations of people and when it serves to prevent that unity of action which can win the war. It has been necessary for the leaders of the peoples to take valuable time to bring them to a proper sense of values and to the realisation that individual and national differences and points of political and religious disagreement must all give place to the one supreme requirement—the winning of the war and the releasing of humanity from the threatened slavery, the steadily mounting fear, and the world domination of the Black Lodge.
As I have earlier told you, an ancient conflict is again in full swing and humanity has now the opportunity to settle it once and for all, and—for ever after—be free in a sense not hitherto known. This conflict falls into three stages:
1. The stage of physical warfare in which we are now engaged and from which there is no escape.
This requires the Will-to-victory.
2. The stage of reorganising world affairs when the war is over. This should properly fall into two phases:
a. The establishing of right human relations during a prolonged armistice, if possible. This phase will prove in many ways as difficult as the war itself, but will work out on mental and emotional levels of warfare, instead of physical.
b. The task of rehabilitation. This will be both physical and spiritual in scope and will embrace those activities which stretch all the way from the rebuilding of blasted cities, the restoration of the scorched earth, the psychological care of the youth, the sick in mind and the bewildered, and the re-enunciation of the essential spiritual values which must guide humanity in the future.
This will involve the Will-to-good.
3. The stage wherein will come the recognition of the opportunities of peace, the right use of security, and the planned education of the youth of all lands in the principles of the new age.
This will involve the Will-to-organise.
Thus on all three levels of human living, mankind will be conditioned by a tendency towards the good, the beautiful and the true. Speaking esoterically, the personality of humanity will be integrated and reoriented towards the good [Page 342] life, a new and better way. For the attainment of these objectives, I summon you today and all whom you can reach.
One thing you must constantly bear in mind. When the war is over, when this time of acute trial and tribulation have come to an end, a great spiritual awakening (of a quality and a nature quite unpredictable now) will arrive. The war will have taught humanity many lessons and will have torn the veil of self away from many eyes. Values which have been hitherto expressed and understood only by those whose "eyes are on God," will be the goal and the desire of untold thousands; true understanding between men and between nations will be a longed-for objective, and what humanity determines to have it ever succeeds in achieving. This is an occult law, for desire is, as yet, the strongest force in the world; organised, unified desire has been the basic reason for the appalling Axis successes.
The only factor which can successfully oppose desire is Will, using the word in its spiritual connotation and as an expression of the first great divine aspect. There has been but little of that organised, spiritual will shown by the United Nations; the Allies are animated naturally by desire for victory, desire for the arrival of the end of this all-engulfing world cataclysm, by desire for peace and the return of stability, the desire to end war once and for all and to break its constantly recurring cycle, and a steadily mounting desire to bring to a finish the terrible toll of suffering, of cruelty, of death, of starvation and of fear which is gripping humanity by the throat in the attempt to strangle out its life.
But all this determination is in most cases simply the expression of a fixed and united desire. It is not the organised use of the will. The secret of the will lies in the recognition of the divine nature of man. Only this can evoke the true expression of the will. It has in fact to be evoked by the soul, as it dominates the human mind and controls the [Page 343] personality. The secret of the will is also closely tied in with the recognition of the unconquerable nature of goodness and the inevitability of the ultimate triumph of good. This is not determination; it is not whipping up and stimulating desire so that it can be transmuted into will; it is not an implacable, unshakable, immovable focussing of all energies in the need to triumph (the enemies of the Forces of Light are adept at that). Victory for the United Nations does not lie in the effort to produce this focussing with better effect than the enemy. The use of the will is not expressed by an iron fixation to stand steady and not yield to evil forces. Determination, the focussing of energy and the demonstration of an all-out effort towards victory are only (where the United Nations are concerned) the expression of a one-pointed desire for peace and for an ending of the trouble. This type of effort is something which the masses can give, and which they do give on both sides in this conflict.
There is, however, a plus, a something else, which will swing the tide of victory on to the side of the United Nations. This will come through the effort to understand and express the quality of spiritual Will; it will be the manifestation of that energy which makes the first divine aspect of Will or Power what it is; it is that which is the distinctive feature of the Shamballa force; it is that peculiar and distinctive quality of divinity which is so different that even Christ Himself was unable to express it with facility and understanding. Hence we have the episode in Gethsemane. It is not easy for me to express its significance in words. Two thousand years have gone since Gethsemane and since Christ made His initial contact with the Shamballa force, and by this means and on behalf of humanity established a relationship which even after two thousand years is but a thin, frail line of connecting energy.
This Will force is nevertheless available for right usage, but the power to express it lies in its understanding (as far as may be possible at this midway point in human evolution), and in its group use. It is a unifying, synthetic force, but can be used as a regimenting, standardising force. May [Page 344] I repeat those two key words to the use of this Shamballa energy: Group Use and Understanding.
Mankind has had much difficulty in comprehending the significance of Love. If that is so, the problem in relation to the Will will naturally be still more difficult.
the three aspects of world glamour (illusion, glamour and maya) in an amazing manner, and their powerful assault upon the consciousness [Page 355] of humanity is dependent not only upon the response of Germany, Japan and Italy to this ancient miasma but also upon the fact that every nation—the United Nations as well as the Totalitarian Nations—are tainted with this universal condition. The freedom of the world is consequently largely dependent upon those people in every nation who (within themselves) have moved forward out of one or other of these "glamorous illusions of mayavic impressions" of the human soul into a state of awareness wherein they can see the conflict in its wider terms, i.e., as that existing for them between the Dweller on the Threshold and the Angel of the Presence.
The United Nations, with all their faults, limitations, weaknesses and nationalisms, are focussing the conflict between the Dweller and the Angel, and thus the three forms of glamour and the final form of the conflict between the spiritual ideal and its material opponent are appearing simultaneously. The United Nations are, however, gradually and most decisively throwing the weight of their effort and aspiration on to the side of the Angel, thus restoring the lost balance and slowly producing on a planetary scale those attitudes and conditions which will eventually dispel illusion, dissipate glamour and devitalise the prevalent maya. This they are doing by the increased clear thinking of the general public of all the nations, bound together to conquer the three Axis Powers, by their growing ability to conceive ideas in terms of the whole, in terms of a desirable world order or federation, [Page 357] and their capacity to discriminate between the Forces of Light and the potency of evil or materialism.
4. Releasing new life into the planet through the medium of every possible agency. The first step towards this release is the proving that the power of materialism is broken by the complete defeat of the Axis powers and, secondly, by the ability of the United Nations to demonstrate (when this has been done) the potency of the spiritual values by their constructive undertakings to restore world order and to lay those foundations which will guarantee a better and more spiritual way of life. These constructive attitudes and undertakings must be assumed individually by every person, and by nations as collective wholes. The first is being undertaken at this time. The second remains as yet to be done.
5. Bringing home to the nations of the world the truths taught by the Buddha, the Lord of Light, and the Christ, the Lord of Love. In this connection it might be pointed out that basically:
a. The Axis nations need to grasp the teaching of the Buddha as He enunciated it in the Four Noble Truths; they need to realise that the cause of all sorrow and woe is desire—desire for that which is material.
b. The United Nations need to learn to apply the Law of Love as enunciated in the life of Christ and to express the truth that "no man liveth unto himself" and no [Page 359] nation either, and that the goal of all human effort is loving understanding, prompted by a programme of love for the whole.
If the lives and teachings of these two great Avatars can be comprehended and wrought out anew in the lives of men today, in the world of human affairs, in the realm of human thinking and in the arena of daily living, the present world order (which is today largely disorder) can be so modified and changed that a new world and a new race of men can gradually come into being. Renunciation and the use of the sacrificial will should be the keynote for the interim period after the war, prior to the inauguration of the New Age.
b. The United Nations need to learn to apply the Law of Love as enunciated in the life of Christ and to express the truth that "no man liveth unto himself" and no [Page 359] nation either, and that the goal of all human effort is loving understanding, prompted by a programme of love for the whole.
from p. 364, written in 1942,
The Interlude Between War and Peace:
... what can be done (whilst the war is still in progress) to prepare for usefulness at that time. When the war broke out, I published an article entitled The Present World Crisis, and in it tried to trace the origins of the conflict and the factors which made this catastrophe possible. Later, another article appeared, called The Coming World Order, which sought to hold out to a suffering world a vision of a material and spiritual future which the hearts of men have long demanded. Thus an attempt was made to deal with both the past and the future.
More at that time was not possible, owing to the disunity existing among those nations which today form the United Nations. There was also a lack of understanding and a selfish perspective among those nations at that time neutral. Above everything else was the fact that the issues involved had to be settled by humanity itself and it was not then possible to foretell with any accuracy what humanity would do.
Even the most enlightened of men and the spiritual leaders of the race could not judge what line mankind would take or whether there were enough clear-sighted people in the world who could and would sweep the mass of men into effective opposition to the Axis Powers.
The question was: Would world fear and universal selfishness dominate, or would the spirit of freedom and the love of liberty be strong enough to weld the free nations into one united and steadfast whole?
Today the issue is clear and the end inevitable. The free nations and the defeated and enslaved little nations are subjectively and practically unified into one intense spiritual determination to win the war; the fate of the Axis Nations is therefore unalterably settled, even though, at this time of writing, they seem to be victorious all along [Page 365] the line.
It is only the time of the final victory of right against might which remains as yet the factor of uncertainty, and this is owing to the enormous prepared strength of the aggressor nations and the unpreparedness of the democracies. This unpreparedness is being rapidly remedied.
This article is an attempt to indicate the problems, and perhaps some of the solutions, which must inevitably fill the interlude between the ending of the war and the coming world order. It will be necessary to deal with this subject in a broad and general way, for the subject is too vast for us to be intelligently specific.
We can, however, consider the immediate work to be done in preparation for the cessation of war and indicate the first steps which can and should be taken to initiate sound reconstruction processes. The period of rehabilitation and of reconstruction should be the deep concern today of all who love their fellowmen.
There are those who will consider the study of the coming reconstruction period as premature. They believe (and rightly) that our first immediate concern is to win the war, and with this I am fully in agreement. The will-to-victory is the first and basic essential, for there will be no true reconstruction activity if the Axis nations triumph. But there are many today whose task is not that of fighting and whose place and function is perforce in the civilian aspects of the life of the nations. These can think, and talk, and work in preparation for the future.
There are others who feel that only the trained expert in the fields of economic and political readjustment can approach this difficult problem with any hope of making a useful contribution. Still others feel that peace is the only thing that matters and that it should be followed by a long period of mental quiet in every country; they believe that people everywhere are too exhausted and unhappy to be ready as yet to undertake any work of rebuilding.
Others again are so completely pessimistic that they despair of ever reclaiming the world, and they look sadly for a breakdown of all the civilised processes of living.
There is some truth in all these points of view. The work of the experts will be sorely needed, but [Page 366] the understanding interest and the sustaining power of those whose hearts are aflame with love can alone make their work possible. It will not be the institutionalised activities and the financial enterprise of economic and social workers and government agents which will alone be needed, but above all else, the solution must be found in the uprising of goodwill in the hearts of men. This will provide the right compassionate incentive.
Most certainly the world could be rehabilitated for purely commercial and selfish reasons, and because trade interchange, buying and selling capacity and the restoration of financial stability are important factors in world restoration. But these are not the basic motives which would restore humanity to self-respecting and secure living. They will provide the motive power for many men and groups, but not the motive which can produce true constructive rebuilding of the fabric of human life.
The work of reconstruction will be the work of the intelligent men and women of goodwill, and theirs will be the task to restore new life and happiness to humanity, and it is for them I write. Please bear this in mind.
I am not writing for technical experts and trained advisors to the government, but to those who have goodwill in their hearts to all men, and who, because of it, want to do their share in bringing tranquillity and peace to the world—a peace based on surer values than in the past and upon sounder planning.
In the last analysis, it is not peace for which the men of goodwill are working, but for the growth of the spirit of understanding and cooperation; this alone will be strong enough to break down racial barriers, heal the wounds of war, and build a new world structure adequate to the intelligent demands of the masses.
In the earlier pamphlets, I sought (along with many other thinking people) to indicate the steps which might be taken to avert the impending cataclysm. Among the most important upon which emphasis was laid was the growth of world goodwill, for goodwill is the active principle of peace. I sought also to stress international understanding, a future of shared planetary resources, and a recognition of [Page 367] a general historically-proved guilt in relation to the war, plus those ideas which could—if developed—end the era of separativeness.
In spite of all the efforts of the men of goodwill, of all the peace organisations, and the enlightened work of the world thinkers, educators and leaders, two things happened which it had been hoped might be averted.
The first was a definite and focussed precipitation of the spirit of evil and of materialism through the medium of the Axis nations, using the aggression of Japan as the initial focal point and expressing itself later in full force through Germany.
The second was the failure of the neutral nations, in the early stages of the war, to take the needed steps to ally themselves actively with the nations fighting totalitarianism, and their inability to realise the full horror of what lay ahead for mankind. The selfishness of humanity was even more deep-seated than was grasped, and the United Nations came into cooperative activity only after two years of war and the planned rape of many of the neutral nations. The blindness of the neutral nations definitely upset the calculations of far-sighted workers for world good and seriously delayed the ending of the war.
The critical point is now passed, and the humanitarian grasp of the issues involved, and the unity existing among the Allied Nations, guarantee the inevitable defeat of the Axis Powers. Other factors also ensure the ultimate victory of the forces of right and the freedom of the world. There is not time to enlarge upon them, but they can be listed and people can then see how assuredly they guarantee the triumph of the free peoples of the world. These factors are:
1. The will-to-victory is steadily growing. Appeasement, pacifism and uncertainty are as steadily dying out.
2. The plight of humanity everywhere, as the result of Axis aggression, is definitely steadying public opinion and evoking an unalterable determination to end the evil initiated and carried forward by Germany and Japan, aided somewhat unwillingly by Italy.
3. The resources of the United Nations are vast and are now in process of mobilisation. Their massed use and their manufacturing potential are practically inexhaustible and are rapidly being organised. The man power and the resources of Germany and of her allies have reached their peak, bringing enormous present potency, but a steady decline is indicated for the future.
4. The issues in this war are being increasingly clearly realised; even the ignorant and the prejudiced recognise today that these issues can be grouped under three major positions, and this enables them to make a personal choice as to loyalties.
a. The democratic position, with its emphasis upon the Four Freedoms and the Atlantic Charter, ensuring right human relations and the ending of aggression.
b. The totalitarian position, with its emphasis upon world dictatorship, the slavery of the many conquered nations, its anti-racial bias and its blatant cruelty and terrorism.
c. The appeasement and the pacifist attitudes—idealistic and impractical and finding their focus today in the attitude of Gandhi. He brings into clear perspective the uncompromising, fanatical attitude which is non-realistic and which will willingly sacrifice lives, nations and the future of humanity in order to attain its object. If Gandhi were to succeed in his objective now, it would precipitate civil war in India, sacrifice all immediate hope of freedom for that country, permit the Japanese to realise an easy conquest of India, bring about a slaughtering of countless thousands, and permit Germany to join hands with Japan across Asia, with the appalling probability of a totalitarian victory.
These three points of view are today being clearly realised by men everywhere, and their decisions as to loyalties and adherences are clarified.
5. The spirit of freedom is triumphing in every land (even in the conquered countries, much to the bewilderment of [Page 369] Germany), and the beauty of the human spirit is emerging everywhere, both in the conquered lands and in the nations fighting, with their backs to the wall, for human liberty.
6. An intense interest in after-war conditions is evidenced by the utterances of leaders, politicians, lecturers and the spiritually minded men everywhere; this is testified to by the articles, pamphlets, books, speeches and plans dealing with the new world order. The forces of rehabilitation and of goodwill are rapidly mobilising; they constitute a great army within all nations, and they are an invisible army, but one which is as yet inchoate, uncertain as to method and process, though clear as to goals and principles.
The above six factors ensure the defeat of the Forces of Evil and the triumph of the Forces of Light, and with these as the basis of optimism we can look ahead with sure hope to the ending of the war, to the demobilisation of the armies, to the tranquil passage of the seven seas and to the time when fear begins to die out.
What then will be the dangers to be offset? For what must we be prepared when the task of reconstruction confronts us? It might be useful to enumerate some of the dangers for which we must be prepared. Let us consider them in the order of their importance:
1. The danger of too prompt a peace settlement. Let us work hard for a prolonged armistice, during which the heat of battle and the fires of revenge can have time to die down, the agony of mankind can be assuaged, and time be gained for calm, unhurried planning.
2. The danger of a return to so-called normality. The outstanding disaster which faces humanity at this time is a return to the state of affairs prior to the outbreak of war, and the rehabilitation of the old familiar world, with its imperialism (whether of empire or finance), its nationalisms and its distressed, exploited minorities, its vile distinctions and separative barriers between rich and poor, between [Page 370] the oriental and the occidental, and between the castes and classes which are found in every land—without any exception.
3. The dangers incident to the necessary adjustments between the nations. Any adjustment made upon the basis of historical tradition or ancient boundaries will only serve to plunge the world again into war. These adjustments must be carried out on the basis of humanity itself; the will of free peoples must be the determining factor and not the will of technical, political experts, or of some ruling class or group. In the world which is coming, the human equation will take a predominant position; human beings will determine, as far as in them lies, their own destiny and men will exercise their free will in establishing the kind of world in which they choose to live. They will decide in which country they prefer to claim citizenship and the type of government to which they choose to give allegiance. This will necessarily all take time and must be an unhurried process. It will call for a planned education of the masses in every country; and the principles of freedom, and the distinction between freedom and license, will have to be carefully taught. A new world based upon the restoration of territorial limits, historically determined, will fail to end strife, aggression and fear. A new world based on human values and right human relations can institute (slowly to be sure, but inevitably) that new civilisation which men of goodwill demand for humanity as a whole.
4. The dangers growing out of hate, revenge and pain. These dangers will be the most difficult to avoid. A deep-seated hatred of the Nazi regime (and of the German nation as endorsing that regime) is steadily rising. This is almost inevitable, being based on the facts of Nazi activity. The task of the United Nations after the war will of necessity be—among other things—to protect the German people from the hate of those whom they have so appallingly abused. This will be no easy thing to do. Retribution and revenge must not be permitted, and yet at the same time a just payment for evil action cannot, and should not, be [Page 371] avoided. The law ever works, and that law states that whatsoever a man or nation sows, that shall it also reap. Germany has sown evil broadcast throughout the civilised world, and for some time to come her lot must be hard and she will have to pay in sweat and toil and tears for her evil deeds. But this payment should be part of the great work of rehabilitation and not a vengeful exaction, and if this is borne in mind, no serious mistakes will be made. The German people must work strenuously to put right the evil they have done, as far as in them lies, but the next generation—at present in the cradle or at school—must not be penalised. The little children and the babies of the German race—innocent of the wrong actions of their fathers and brothers—should not be implicated in the penalties exacted. The young men of today in Germany must, by the labour of their hands and the sweat of their brows, rebuild that which they have so ruthlessly destroyed, but the unoffending, though weak, elderly people, the little children and the adolescent boys and girls must be exempt and must be trained to be citizens of a better and a finer Germany than has ever yet existed—a Germany that is a constructive part of the whole and not a menace and a terror to all right-thinking men. The arousing of the men of goodwill in every nation—men who see humanity as a whole and all men as brothers—is the only way in which this rising tide of hate can be stemmed. It will not be stemmed by telling those who have suffered at the hands of the Axis nations that they must not hate, or by exhorting people who have been the victims of traitors that they must not bear ill-will to such men as Quisling and Laval. It will be offset by a great demonstration of practical love and understanding on the part of the United Nations—a love which will work out in the form of food for the hungry, nursing for the sick, the rebuilding of the ruined cities, and the restoration of the "scorched earth." The problems of hate and revenge will require the utmost skill in handling and will necessitate exceedingly wise action on the part of the free nations.
5. The danger to humanity of the effects of war upon the children and the adolescents of the nations. The children of today are the parents of the coming generations, and they have been through a shattering psychological experience. They can scarcely ever be truly normal again. They have seen the very depths of cruelty, wickedness, pain, horror, terror and uncertainty. They have been bombed, shell-shocked and machine-gunned. They have known no security and look forward today to no sure future. Millions have known no parental control; they have been separated by war from their families and frequently do not even know their own names. Even when the family unit has been preserved intact, their fathers are usually engaged in war work, either at home or abroad, and their mothers are working in factories or on the land; the children have therefore no home life or control. Malnutrition has weakened their stamina and rampant evil has undermined their morale and their standards of value. From the humanitarian and spiritual standpoint, the vital problem after the war will be the restoration of the children of the world to happiness, security, proper standards of life and conduct and some measure of understanding control. This is essentially a problem of education. Educators and psychologists of vision in every country must be mobilised and the "pattern of things to come" for the children must be intelligently determined. This will have to be done on an international scale and with the wisdom which comes from a grasp of immediate need and a far-sighted vision.
6. The dangers of re-emergence of the nationalist spirit. Intense nationalism was one of the prime movers in bringing about this war and no nation has been exempt from this spirit of national pride and from a nationalistic, separative outlook. Selfish interests have controlled the reasons for which every nation has entered this war; individual security has prompted the entry of even the most enlightened democratic nations. That to these selfish incentives they have added world need and the love of freedom is true and serves [Page 373] to balance, though not offset, the selfish motives; that the instinct of self-preservation gave them no alternative is likewise true, but the fact remains that there would have been no war if the democratic nations had been the determining factor. That in itself gives rise to questions. Why did the powerful democracies, in the last analysis, permit this war when, united and banded together from the start, they might have arrested it in the initial stages? Also, given the existent aggressor nations, collective self-interest forced the democracies into combat, and yet this same self-interest should have made them take the steps which would have guaranteed the peace. National types, individual national interests, national cultures and national civilisations exist side by side, but instead of being regarded as contributory to one integrated whole, they have been zealously competitive and have been regarded as the peculiar and distinctive prerogatives of some one nation and as existing for the sole good of that nation. In the future, the contributory factor in life must be emphasised and developed, and the good of the entire family of nations must be substituted for the good of one nation or a group of nations. The education of the public in this ideal necessitates no loss of national identity or individual culture. That must remain and be developed to its highest spiritual goal for the enriching and the collective good of all. It is only the motive for the emphasis of any specific racial and national culture which must be changed.
The family of nations, viewed as a unit, its correct and proper interrelation, and the shouldering of responsibility for the one, or for the weak, must be the realised goal of all national enterprise; the resources of the entire planet must be shared collectively and it must be increasingly realised that the products of the earth, the gifts of the soil, the intellectual heritage of the nations, belong to the whole of mankind and to no one nation exclusively. No nation liveth unto itself, any more than any individual can happily so live; the nation or individual who attempts so to do must [Page 374] inevitably perish off the face of the earth. All nations have made this selfish attempt, as history, ancient and modern, goes to prove. Their tradition, their resources, their national genius, their past history, their mineral and agricultural products, their strategic position on the planet, have been used in past centuries for the benefit of the nation claiming them; they have been exploited for the increase of the power of that nation at the expense of the suffering of others. This is the sin which Germany is today committing, aided by Japan and feebly followed by Italy. Power politics, the exploitation of the weak, aggression, economic selfishness, ideals based on pure commercialism and materialistic and territorial goals colour all the past history of mankind in both hemispheres, and have laid the foundation for the present war.
Some nations, particularly the great democracies, like the British Commonwealth of Nations and the United States of America, now realise that these attitudes and activities must end and that the hope of the world lies in the spread of right human relations, in economic interchange, broad unselfish international politics and the growth of the spirit of cooperation. They believe unalterably, and as a basic national policy, in the rights of the individual and that the State exists for the benefit of that individual; to that they add the belief that the State also exists for the benefit of all other states and for humanity as a whole. Other nations, such as the Axis Powers, are violently crystallising the ancient viewpoints, emphasising the worst aspects of the old and evil order, and are aggressively grasping all that they can for themselves. They regard the individual as of no value and hold that he exists only for the benefit of the State; they believe that the State is the sole unit of importance, and that only their particular state counts. They divide the family of nations into a superstate for the control of Europe and another for Asia, and regard all other states as slave states; they would perpetuate the ancient evil of force and war and would and do resort to unheard-of cruelties in the effort to raise their state to supreme eminence.
This is the old order which must pass, but its dangers must be recognised. For its abolishing, the United Nations are fighting, but the difficulties are many, even though the spiritual strength of all good men is on their side and the Forces of Light are fighting to aid them.
The nationalistic spirit is not dead as yet in any country. It must be helped to die. Minorities with historical backgrounds but no territorial rights are clamouring for a place to call their own and in which to build up a nation. The small nations are full of fear, wondering what place in the family of nations they will be permitted to hold, and whether the evil plans of the Germans will spare any of their citizens eventually to form a nation. The demand for national recognition is widespread; the emphasis upon humanity as the important unit is little heard.
Those nations impede the path of progress who live in the memory of their past history and boundaries and who look back upon what they call "a glorious past," resting upon the recollection of national or empire rule over the weak. This is a hard saying, but the nationalistic spirit constitutes a grave peril to the world; if perpetuated in any form, except as contributory to the good of humanity as a whole, it will throw the world (after the war) back into the dark ages and leave men no better off than they were, even though there have been twenty years of travail and agony.
We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals. But it would profit not.
The intelligent student of history (who has no nationalistic bias) knows well the facts and is deeply concerned today with the processes which must be brought to bear to end the world strife.
He knows that the efforts to attain national aggrandisement, a place in the sun, Lebensraum, financial supremacy, economic control [Page 376] and power must end. At the same time he realises that if humanity is to get rid of these evil products of selfishness, certain basic values must be preserved. Past and present cultures and civilisations are of great value; the peculiar genius of each nation must be evoked for the enriching of the entire human family; the new civilisation must have its roots in and emerge out of the past; new ideals must come forth and be recognised, and for that the events and education of the past will have prepared the people. Humanity itself must be the goal of interest and effort, and not any particular nation or empire. All this has to be wrought out in a practical, realistic manner, divorced from visionary, mystical and impractical dreams, and all that is done must be founded on one basic recognition—human brotherhood, expressing itself in right human relations.
The revolt so widely prevalent against the "vague visionings" of humanitarian dreamers is based upon the fact that out of the welter of words and the plethora of plans, little of practical value has emerged and nothing sufficiently potent to end the old and horrid ways of life. Nothing really effective had been done, prior to the war, to offset the visible and shrieking evils.
Palliative measures have been tried and compromises made for the sake of peace, but the basic evils of national ambition, economic disparity, and virulent class distinctions (hereditary or financial) still remained. Religious differences were rampant, racial hatreds widespread, and the economic and political orders remained corrupt, fostering party, social and national strife.
Today the war has cleared the air. The issues are clear and at least we know what has been wrong. In their demonstration of supreme selfishness, national ambition, racial hatred and utter barbarity and cruelty, plus their complete lack of all humanitarian feeling, the Axis Powers have served the race by showing us what must not, and shall not, be permitted. The democracies have awakened also to their weaknesses and to the realisation that true democracy does not as yet exist, owing to widespread political corruption, and to the ignorance and unpreparedness of the masses for [Page 377] true self-government. Imperialistic powers, such as Great Britain, are publicly repudiating the old points of view and are forging ahead in the task of world reconstruction.
The conservative reactionary is no longer popular. The small nations are realising their helplessness and their complete dependence upon their larger neighbours, and these in their turn, are recognising their responsibilities to the weak and small. People everywhere are waking up and beginning to think, and never again can they sink back into the negative condition of the past. There is faith on every hand that a new and better world order is possible and that it is even probable.
How can we simply and clearly express the goal of this hoped-for new world order and word briefly the objective which each person and nation should hold before itself when the war ends and opportunity faces each and all? It is surely that every nation, great and small (with the minorities given equal and proportionate rights) should pursue its own individual culture and work out its own salvation as seems best to it, but that each and all should develop the realisation that they are organic parts of one corporate whole and that they must contribute to that whole all they have and are.
This concept is already present in the hearts of countless thousands and carries with it great responsibility. These realisations, when intelligently developed and wisely handled, will lead to right human relations, economic stability (based on the spirit of sharing) and to a fresh orientation of man to man, of nation to nation, and of all to that supreme power to which we give the name "God."
This is the vision and it is holding countless thousands steady in the path of duty, and for it many in every nation are prepared to work. In spite of the background of an evil past, in spite of the present world carnage, in spite of the almost overwhelming psychological problems confronting humanity, in spite of political machinations and old-time diplomacy, in spite of the improbability of any quick successes, there are thousands ready to start with the preparatory work.
The number of men and women of vision [Page 378] and of goodwill is now so large (especially among the United Nations) that there is a chance of eventual success and it is possible today to make a start. The outline of the future world structure can already be dimly seen; the failure—complete, obvious and irremediable—of the old order and the old world is everywhere recognised. The will-to-good is growing.
One of the interesting things which it is helpful to recognise is that this vision is more clearly seen by the man in the street and by the intelligentsia than it is by the exclusive classes. Through the material difficulties of life, and by resultant processes of thought, men know changed conditions are necessary and that there is no alternative.
The task ahead falls into two categories:
First, directing mass thought and energy into right lines so that good motive and wise action can bring in the desired era of right human relations and eventual peace;
secondly, educating those whose apathy and lack of vision impede progress.
This latter phase of the work is well under way and a powerful, though small, group among the world leaders is voicing certain general propositions which must be regarded as imperative when world readjustment starts. Their demand is for a new governing principle in politics and in education, founded on universally recognised human rights, on the need for spiritual unity and the need to throw overboard all separative theological attitudes and dogmas in every field of thought.
There is a mounting appeal not only for international understanding and cooperation, but also for class understanding. These demands are being expressed from every platform and pulpit and through the pen in every land, except in those sad lands where freedom of speech is not permitted.
The average man looks on at all of this and is frequently overwhelmed by the magnitude of the unfolding task, by the diversity of opinions expressed, by the many suggestions, plans and schemes for world betterment, and by a sense of his own utter unimportance and futility in the face of this gigantic human undertaking.
He asks himself many questions. Of what use am I? What can I do? How can my little voice be heard, and of what use is it when heard? What [Page 379] part can I play in the vast arena of world affairs? How can I prove myself useful and constructive? How can I offset my ignorance of history, of society, of political and economic conditions in my own country, not to speak of other lands? Humanity is so immense, its numbers so vast and its races so many that he feels himself a helpless, insignificant unit. He has no academic or general training which would enable him really to grasp the problems or contribute to their solution. What, therefore, can the man in the street, the business man in his office, the woman in her home, and the average citizen everywhere contribute at this time and in the future to the helping of the world?
It is for this type of person I write.
I would start by reminding the general public of one important fact. This is that focussed, determined, enlightened public opinion is the most potent force in the world. It has no equal but has been little used. The gullibility of the average citizen, his willingness to accept what is told him if it is said loudly enough and with sufficient plausible force, is well known.
The well-turned phrases of the trained politician, intent on his selfish purposes, the arguments of the silver-tongued demagogue as he exploits some pet theory at the expense of the public, and the rantings of the man with a cause, a theory or an axe to grind, all find an easy audience. Mass psychology and mob determinations have been exploited down the ages, for the unthinking and the emotional are easily swayed in any direction, and hitherto this has been turned to their own advantage by those who do not have the best interests of humanity at heart. It has been used for selfish and evil ends far more often than for good.
Of this tendency the negative and helpless attitude of the German people under the Nazi rulers is the outstanding example.
But this negative receptivity (which does not deserve the name of public opinion) can be as easily turned to good ends as bad, and to constructive measures as to destructive. A little planned direction and a wisely outlined programme with this in view can and will bring about [Page 380] the needed change and make a sound and intelligent public opinion one of the major factors in world reconstruction.
One of the most interesting features of this war period has been the direct contact which has been set up by some of the world leaders with the man in the street and the woman in the home, as witness the talks given by Roosevelt and Churchill. Those given by the Axis leaders are in a totally different category, for they have been directed to the male youth of their countries and to the man in uniform. Only the lesser leaders in Germany, for instance, talk to the people in their homes, and then only to give them orders, to foster hate and to misrepresent the truth. In all these cases, however, the value of mass opinion is recognised and the need to sway the mass mind, either bending it to the will of some leader, such as Hitler, or educating it in those principles which are of benefit to the whole.
The second point which needs to be grasped by the average citizen is that the mass is made up of individuals; that each of us, as an individual, is a definite and integral part of the whole. This is a basic and important fact and has a bearing on our subject. The first step in the rebuilding process which lies ahead of us is to reach the individual, show him his importance, indicate to him his very real sphere of influence, and then set him to work in that sphere and with what he has. In this way, his normal and natural sense of futility will disappear, and he will gradually realise that he is needed and can do much. Having grasped this for himself, he can then try to bring the same constructive attitude to those around him, and they will then do likewise.
May I point out here that the value of the individual is surely based on the inherent divinity of the human spirit and on the integrity of the whole. It is founded also on the knowledge, which must underlie all future reconstruction work, that at the very heart of the universe is a divine Power, call it what you will, and on the faith that love is the very law of life itself, in spite of all appearances and the record of the past.
It is essential that we be practical in our approach to [Page 381] the subject and that the reconstruction plans involve steps which are possible and which the average man can take. The first practical attitude to be taken is to crush out hate because it is non-constructive and hindering. It blinds the vision and warps the judgment, and simply feeds the growth of fear and horror. But the love demanded of us is neither emotional nor sentimental. It is intensely practical, and expresses itself in service and cooperative activity. It seeks to aid all movements that benefit humanity and are in line with the new incoming era. Many people think that an emotional reaction and clamouring outcry of horror at what has overtaken the world indicates love and spiritual sensitivity. It is far more likely to indicate self-centredness and personal discomfort.
True love has no time for these reactions, because the work of alleviation is entirely engrossing. The man who loves his fellowmen is mentally poised and intelligently working; he is mobilising all his forces for the service of the hour. A truly compassionate heart is not emotional.
Our second step, therefore, after the recognition of individual responsibility, is to replace emotion by practical love, expressed in selfless service. The third step is to reorganise our lives so that we have time for this needed service. Most people are not getting the maximum of results out of their daily lives, and this for several reasons. Frequently they do not really desire to make the sacrifices which such service demands; often they are under the delusion that their present output of service represents their utmost possibility; again, they fancy that their health could stand no more active work, or that they require time for themselves, or they waste many valuable hours doing those things which yield no real results.
If, however, the need today is as great as we are led to believe, if this is the hour of man's extremity, if the issues are so great that the entire future of the race depends upon the outcome of the war, then the one thing that really matters is for man to play his part, to mobilise his time and all that he has and make that supreme effort which will release life and energy and make the winning of the war something immediately possible and the rebuilding [Page 382] era a success.
This he must do at any cost, even that of life itself. A spiritual paradox becomes apparent. The individual is of supreme importance, and yet at the same time what happens to him as he serves and fights for human freedom is of no individual importance at all. A brief period of organised effort and, at the end, death, is of more vital usefulness today than a futile doing of the things a man feels like doing in a leisurely way, and then meandering feebly down the years.
Therefore, the development of a sense of individual responsibility, the expression of real love in service and the reorganising the life so as to get the utmost out of each day constitutes the preparatory stage for the man who seeks to participate in the reconstruction period.
Having then done this to the best of his ability (and many have already made a good beginning) he must develop in himself and evoke in others the spirit of goodwill. This will-to-good is of immediate effectiveness, because it governs a man's relation to his family and his household, his business or social associates, his casual acquaintances and all with whom he may come in contact. It enables him to begin the work of reconstruction right where he is and trains him in a familiar environment to practise right human relations. It is the major and potent factor which can enable the otherwise futile individual to become a focal point of constructive influence. He will then discover that, as a result of this, his sphere of constructive influence is continually enlarging.
These are the first four steps, and they are perhaps the most difficult, for they are non-spectacular and almost constitute spiritual platitudes. But they are the essential and unavoidable preliminaries for the man who wants to work wisely, usefully and intuitively in the future.
To the above he can then add the following efforts and attempt to impose upon himself this suggested programme:
1. Study and reflect upon the many proposals which are being made by world leaders and thinkers as to the coming world rehabilitation. It will be necessary to plan your reading [Page 383] and to know what is being discussed. Cultivate an intelligent opinion, based on goodwill and on what you, as a result of study, feel should be done. Then discuss the ideas in your home, among your friends and in your environment without fear or favour. It will help you to do so if you regard such discussions as a service and believe that your interests and enthusiasm cannot fail to have an effect.
2. If possible, gather people together to discuss and study the coming world order, or cooperate with those who are already doing so. Look upon this meeting together as a definite contribution to the moulding of public opinion and as a method of building up that reservoir of thought power which can be of use to those whose task it is to rebuild. If only two people cooperate with you in this matter, the effort will not be lost or futile, for you will be helping to change the content of world thought and impressing other minds, even if you do not know it.
3. Extend your interest to many countries and try to understand the diverse problems of those countries. Many know people in these foreign lands, and lists can be made of their names and addresses. As soon as the war is over and the lines of communication are again open, you can seek to reach these people, attempt to locate them through any available agencies, and then, when found, strengthen them with the knowledge of your goodwill or interest and by cooperating with them during the period of reconstruction. No matter how slight has been your contact with them in the past, foster it by thought and prayer, and later by direct communication. Thus a great network of relationship will be set up which will serve to weld a new world into one harmonious and understanding whole.
4. Pray constantly, and to your prayers add meditation and reflection. Behind the world pattern and structure stands its Originator, its Planner, its motivating Energy, its central Will, its living Creator, its God. Seek by prayer to reach that central Will and point of Life, thus blending yourself [Page 384] with the sensed divine objective and identifying your will with the Divine Will. This central Will-to-Good can be reached by the man whose own will-to-good is a living, practical experience, and the more that goodwill is expressed, the more easily will you discover and cooperate with the divine Plan and follow the guiding hand of God in world affairs. The real work of reconstruction will be done by those who, in the silence of their own hearts, have walked with God and learnt His ways.
5. Find two other people to work with you. There is a unique potency in this triple relationship. God Himself, so say all the world Scriptures, works as a Trinity of goodness, and you can, in your tiny sphere, do the same, finding two other people of like mind with you to form a goodwill triangle of light and spiritual interplay. Each of the two who cooperate with you can, in their turn, do the same, and thus a great network of goodwill can spread throughout the world. Through it the Forces of Light will be able to work and you, in your place and sphere, will have aided and helped.
6. Find out and study the methods, techniques and objectives of the various groups and organisations which are interested in world reconstruction. You may not agree with all of them or with their plans and modes of working, but all are needed. The types of men are many, the races and conditions are varied, and the problems to be solved will call for innumerable ways of working. All can play their part if based on real goodwill and if fanaticism is absent. The fanatic is a danger wherever he is found, for he sees only one side of a question and is unable to appreciate the various points of view. He will not admit that all are needed. Cooperation is the key to expressed goodwill, and in the future period of rehabilitation cooperation will be the outstanding need. Keep a record of all such groups, their leaders, objectives and programmes. It will prove useful when the war is over. Establish helpful and friendly relations with them to the best of your ability.
7. Find and keep a record also of the men and women of goodwill in your environment. Be spiritually aggressive in this matter and go out to discover them. When you have found them, then be interested in what they are doing, and also endeavour to have them cooperate with you in your lines of activity. Keep a register of the names and addresses of these people, adding also their capacities and functions if any, and thus build up a mailing list. You will then be aware of a group which can be depended upon to work in a spirit of goodwill and for world reconstruction. Later, these lists can be amalgamated, if deemed desirable, and form a vast mailing list of people in every country who will work along these indicated lines and who could be reached simultaneously. They will form a body of synchronised public opinion, sufficiently strong to mould ideas, influence the masses, and aid the world leaders to right and appropriate action.
8. Above everything else and growing out of all the above suggestions, plan definitely for the rehabilitation—physical, psychological and spiritual—of the children of every country. They have been the victims of wickedness. Let them be the recipients of loving goodwill instead. The problems of economic rehabilitation, of territorial boundaries, of the demobilisation of armies and the subsequent re-employment of the demobilised, and of world rebuilding are profoundly important and will call for expert aid. But the problem of the children, as earlier pointed out, underlies the whole necessity for world rebuilding, is greater than all other problems, is above all racial and national barriers, and evokes the best in every human heart. The children have prior claim upon all men.
I would therefore appeal to all whom I can reach through this article to concentrate their major effort—mental, spiritual and practical—on preparing themselves to aid the children of Europe and the other countries which have suffered so much at the hands of the Axis Powers. This will take much time and careful planning; it will necessitate [Page 386] enlisting the cooperation of trained experts in the field of child welfare, doctors, surgeons, nurses, psychologists and educators; it will require much money to make the preparation effective, to send a trained personnel into the destitute and ruined countries and to carry forward the work whilst there; it will take also loving, compassionate action and long patience.
It nevertheless constitutes the most important opportunity confronting the men and women of goodwill; it is the foundational activity of the new world order, for that order must be brought into being for the sake of the children of today. They will inhabit this new world, express the new ideals, and hand on to their children that for which we have fought and died, the best that we have inherited, and all that we have succeeded in salvaging for them. The thought of the children in the subjugated lands did not arrest the onward march of Hitler's soldiers; the sanctity of the home and the physical and moral needs of small children aroused no flicker of compassion in the young men trained under the Nazi system of education; the relationship of mother and child did not enter into the calculation of the German agents as they separated children from parents and set the child adrift in a world of carnage or in an institutionalised establishment. The planned cruelty must be remedied, and it must be remedied by the men and women of goodwill and loving hearts.
9. Begin now to lay aside, no matter what the personality may demand, such small sums as can be spared and which can accumulate in preparation for the work of reconstruction. If we can all do this, it will enable us to take our share in the work without placing an undue load on others. Will you see to it that this sacrifice and its resulting fund be preserved inviolate in your own hands until such time in the future as you may choose to use it?
These are the practical suggestions which it would seem possible to make at this particular time. They are of a general nature and basically individual. The whole scheme of rebuilding is as yet in the formative thought stage.
The [Page 387] process to be followed today is one of self-education and the awakening of all whom we can reach. It will demand the intelligent study and consideration of methods with which to meet this need, and the discovery of those who, irrespective of nationality or religion, can be depended upon to cooperate in the various phases of the work of reconstruction. In this work of preparation, all can share.
To this task we are all called, and to it there are many voices calling today; there are thousands who have dreamed the same dream, seen the same vision, believed in the divine possibilities which are latent in all human hearts and who know, past all controversy, that selfishness and universal greed have brought the world to its present desperate plight. They know also that selfless sharing and cooperative understanding between all men of goodwill everywhere can rebuild a new world, bring into being a more beautiful life, and restore that which humanity itself has destroyed. The best is yet to be. We can rest back upon the realisation that the history of the human race has been one of a steady moving forward down the ages and towards the light.
Esoterically speaking, the work of the Hierarchy is to focus the divine will-to-good as it affects humanity. The work of spiritually minded men is to evoke that will-to-good on earth through as full an expression as possible of goodwill. It is the goodwill of the masses, focussed everywhere through the United Nations who are fighting for the liberation of mankind and through the New Group of World Servers, which is sufficient to invoke the will-to-good and only this is adequate. This is an important statement and one on which I would ask you to ponder
an undesirable effect upon the appeasers and pacifists of the world. These would, for humanitarian reasons and from love of the forms through which humanity functions, bring the war to an immediate end.
In their well-meaning blindness they would sacrifice the future of humanity and the lives of millions of people at a later date for a temporary cessation of hostilities. I would emphasise to you that the Forces of Evil must be defeated now; the evil leaders must be wrenched from their high place, and the complete defeat and annihilation of those responsible for launching this horror on humanity is an absolute necessity and bounden duty, if security, well-being and a new order of happier living is to be the lot of coming generations. A temporary ending of the war would only give time for the Forces of Evil to reorganise, and the future war would be infinitely worse than this one. This the intelligent humanitarian is saying, and this is the opinion of the Hierarchy. The Hierarchy stands firmly on the side of those who demand a war to a finish, and the reasons are the ultimate saving of millions of lives and the preservation of certain basic spiritual values.
The issue is far more serious spiritually than you know; [Page 427] the work of the Hierarchy is handicapped not only by the restrictions under which the Forces of Light must work, but also by the work and utterances of the silly little men with small vision who see not the future possibilities if the war came to an inconclusive finish, and who (for the present comfort of the present generation) would sacrifice the children of tomorrow and later generations. The work of the Hierarchy is handicapped by the attitudes of men with no perspective and much selfishness, of no cruelty but of stupid thinking. These men—in the houses of legislature in the various United Nations, in Parliament, in Congress, and in the churches—plead for the cessation of the war before victory is won and before the enemies of humanity are beaten to their knees in supplication for mercy and in a demand for peace. They see the end of business as they have known it; they see the familiar landmarks of their comfortable world disappearing; they dislike the results of the war as it affects them; or they cannot bear the general suffering and prompted by pity they demand an immediate peace. Others are prompted by isolationism and the desire to withdraw from participation in the misery of war; others hate those whose duty it is to carry the war to a successful climax, or see their particular ambitions threatened by the conditionings of a changing world. They would sacrifice future generations, as I have said above, to their short-sighted policy and feeble judgment. They spread disunity, therefore, and shackle the hands of those administering in high places. Their efforts prolong the war, dishearten the fighting forces, break down national and military morale, and lay a poor foundation for the work of the post-war world. There are many of these in every nation, there are too many in the United States of America; there are none in the U.S.S.R., and hence her triumphant march forward.
the Christ, is also at this time carrying forward three major activities. I can tell you briefly what they are, but only the disciples of the world will grasp the true implications.
He is, first of all, occupied with the process of deflecting the will-energy, emanating from Shamballa, in such a way that it will not be seized upon and misused by the Axis Powers in order to stiffen their peoples into increased opposition to the Forces of Light. It must be rechannelled and used to stiffen the purpose of the United Nations to carry the war to a finish of victory and of triumph, to increase the will-to-unity of all the allied peoples and to make firm the intention of the post-war planners that freedom, educational facilities, truth and right living shall be [Page 436] the lot of the incoming generation. This necessitates on the part of the Christ a concentration for which we have no equivalent word and a purely spiritual endeavour (a monadic effort) of which we have no faintest idea.
Secondly, He is working within the confines of the Hierarchy itself, preparing His disciples, the Masters, for certain great post-war events. For the war will end. The Restoration of the Mysteries, the initiation of those disciples who have stood firm and unafraid during the war, the enlargement of Their ashrams, owing to the almost unforeseen development of the spiritual sense among the world aspirants who would not normally have become disciples during this incarnation, and also the externalisation of Their ashrams during the next one hundred years, preparatory to the reappearance of the Hierarchy upon earth, are some of His present hierarchical responsibilities. These involve a tremendous expenditure of force, of second ray energy, just as His first activity demands an unusual expenditure of first ray power—something which even He, in His high place, is only now learning to handle, as a pledged Disciple of Sanat Kumara.
His third activity is the effort to offset the growing hate in the world, to strengthen the trend towards unity, and to show people everywhere the danger of separateness. A growing and (from the worldly point of view) reasonable hatred of the German people and of the Japanese is steadily rising. This hate they have brought upon themselves. Hate ever lacks discrimination. The great Law of Spiritual Retribution requires that justice be meted out, but hatred will close the eyes of justice. The law must be administered, and the world will see the expression of that same law, stated in the words, "Whatsoever a man soweth, that shall he also reap." But the materialistic law of hate and of separation must be negated and offset. The problem with which the Christ is faced is wellnigh—from the human angle—insoluble. He will require the united effort of all men of goodwill to stem the rising tide of hate—the floodgates of which were opened by Germany when she began her attacks upon the [Page 437] Jews; she is now in danger of drowning in the waters which she has set loose. There is also a rising tendency to separation among certain of the Allied Nations, with which the Christ must deal. Several of them are as houses divided against themselves. Such are Poland, France, Yugoslavia and Greece. How can their differences be reconciled?
The hate of those who have suffered at the hands of the Axis Powers, or as a result of war conditions, must be offset. How can this be done? Such are some of the problems with which the Christ is wrestling. He must work through His disciples, and They must be trained. He must work through the stimulation of the hearts of the intelligent people and of the humanitarians everywhere.
There is nothing which I tell you at this time that you do not already know.
Do I need to ask you to work individually and in the place where you are for national and world unity? Must I plead with you to do what you can to heal divisions, and thus render effective that basic integrity which should unite the three major world powers through which the Hierarchy is attempting to work? Do I need to enjoin the necessity to counteract hate with justice, understanding and mercy? Have I to continue explaining the need for the complete triumph of the Forces of Light, for the triumphant progress of the armies of the United Nations, and for that triumph to be won first of all on spiritual levels and then carried through—with commonsense and persistence—on to the physical side of life, as well as in the intervening mental world? Do I need to ask for the control of emotions in the general interest, and for the consecration of time, energy and money to the enormous task of human salvage?
Extremely powerful forces were taking advantage of human stupidity to intrude into world affairs, and that potent groups of evil beings were organised to exploit the existing world situation. They knew also that the combination of ancient evil with men's selfishness would inevitably prove too strong for even the United Nations, if they were left unassisted to meet the Axis Powers and the Lords of Evil emerging from their hiding place.
So the Hierarchy took its stand upon the side of the United Nations and let it be known that it had done so. In doing this, definite physical steps were taken to aid the Forces of Light; men and leaders were carefully chosen and picked disciples were placed in positions of power and of authority.
The leaders of the United Nations and of their armies are not Godless men, as are the leaders of the Axis Powers; they are men of rectitude and of spiritual and humanitarian purpose and are able thus to work—consciously or unconsciously—under the inspiration of the Hierarchy. This has been amply demonstrated. On account of this decision of the Hierarchy, Christ became automatically the Leader of these Forces.
His work has been greatly hindered by the sweet sentimentality of the unthinking Christian and by the well-meaning, but oft unintelligent, pacifist. Both these groups would sacrifice the future of humanity to temporary methods of "being nice" or "being kind" or taking gentle measures.
The forces of evil, stalking the world today, do not understand [Page 477] such measures. The cry of such people that "God loves all men" is true—eternally and forever true. It is one of the unalterable facts of existence itself. God loves—without distinction and irrespective of race or creed. To that Great Life naught matters but humanity and its perfecting, because upon humanity depends the salvation of all the kingdoms in nature. But this statement (made in time and space and as it concerns the form aspect and not the spirit in man) is frequently misleading, and the simple-minded are apt to forget that the Christ said, "He that is not with me is against me."
Men fail also to realise the potency of the thought wielded by Those who work under and with the Christ. Thought is pure divine energy, impersonal and—like the sun—it pours down upon the worthy and the unworthy, unless definitely and deliberately directed.
The Hierarchy was therefore faced with the problem and the necessity of seeing that pure impersonal thought energy did not find its way into the ranks of those fighting human freedoms, for it stimulates the minds and the mental processes of the good and the bad alike. This danger They deliberately offset by directing Their thought to the forces fighting under the leaders of the United Nations and by openly taking Their stand upon the side of right human relations. They did not dare to do otherwise, for—in their place and given circumstances—the leaders of the forces of evil have proved themselves cleverer and more calculating than those fighting for human freedom. It is this distinction and its necessity that some kindly and well-intentioned but ignorant Christian thinkers often overlook.
The work of Christ in relation to the war has also been handicapped by the commercially minded in all nations, particularly in the neutral countries, who have profited by the war, as well as by "big business" interests in many lands. These are focussed at this time through certain monied groups in every powerful nation, particularly in the United States. He has been hindered also by those individuals who [Page 478] seek to exploit the plight of suffering humanity to their own financial advantage.
Therefore, when the war broke out and humanity chose to fight and the forces of evil were let loose upon our planet, the Hierarchy ceased its efforts to bring peace through goodwill and openly sided with those fighting to drive evil back whence it came, and to defeat the Axis nations. Because of this decision on Their part, unthinking people claim that the statements of those who represent the Hierarchy on earth have been contradictory and that the actions of the Hierarchy have not been compatible with their preconceived ideas of how love should be demonstrated.
For the past five years, therefore, the efforts of the Christ and of His followers, the Masters of the Wisdom, have been directed towards clarifying the true issues in the minds of men, towards indicating the lines along which right action should be taken, and towards unifying inter-allied policies. They have been occupied with banding together the men of goodwill throughout the world in preparation for the Cycle of Conferences and the coming world readjustments. They have sought to protect the sufferers, organising methods of relief, guiding the minds of army leaders, and arousing public opinion to take those steps which will eventually lead to right human relations.
Temporarily, the German people and the Japanese have been left to their fate and to the tender mercies of the armies of evil; the present debacle in Germany is a testimony as to what evil can bring upon those who follow it. With all these modes of strengthening the Forces of Light and of extricating humanity from the descended evil, the Hierarchy has also been occupied with lines of activity which may not be disclosed, because they concern the handling of the subjective forces of evil. The potency of these forces will be realised if the length of time which the war has lasted is considered and also the fact that two nations have been able to withstand—until the past few months—an entire world of nations united against them.
This is a phenomenal fact in itself and a witness to the [Page 479] strength of the evil group—objective and subjective—which has sought to gain dominance over mankind. Had the Hierarchy not taken sides with the United Nations and thrown the power of its thought into the battle, victory might still be a long way off. Today it is well-nigh in our hands.
5. You will now understand the meaning of the words used by so many of you in the second of the Great Invocations: The hour of service of the saving force has now arrived. This "saving force" is the energy which science has released into the world for the destruction, first of all, of those who continue (if they do) to defy the Forces of Light working through the United Nations. Then—as time goes on—this liberated energy will usher in the new civilisation, the new and better world and the finer, more spiritual conditions. The highest dreams of those who love their fellowmen can become practical possibilities through the right use of this liberated energy, if the real values are taught, emphasised and applied to daily living. This "saving force" has now been made available by science, and my earlier prophecy substantiated.*
As I said above, the first use of this energy has been material destruction; this was inevitable and desirable; old forms (obstructing the good) have had to be destroyed; the wrecking and disappearance of that which is bad and undesirable must ever precede the building of the good and desirable and the longed-for emergence of that which is new and better.
The constructive use of this energy and its harnessing for the betterment of humanity is its real purpose; this living energy of substance itself, hitherto shut up within the atom and imprisoned in these ultimate forms of life, can be turned wholly into that which is good and can bring about such a revolutionising of the modes of human experience that (from one angle alone) it will necessitate and bring about an entirely new economic world structure.
It lies in the hands of the United Nations to protect this released energy from misuse and to see that its power is not prostituted to selfish ends and purely material purposes. It is a "saving force" and has in it the potency of rebuilding, of rehabilitation and of reconstruction. Its right use can abolish destitution, bring civilised comfort (and not useless luxury) to all upon our planet; its expression in forms of right living, if motivated by right human relations, will produce beauty, warmth, colour, the abolition of the present forms of disease, the withdrawal of mankind from all activities which involve living or working underground, and will bring to an end all human slavery, all need to work or fight for possessions and things, and will render possible a state of life which will leave man free to pursue the higher aims of the Spirit.
The prostituting of life to the task of providing the bare necessities or to [Page 499] making it possible for a few rich and privileged people to have too much when others have too little, will come to an end; men everywhere can now be released into a state of life which will give them leisure and time to follow spiritual objectives, to realise richer cultural life, and to attain a broader mental perspective.
But, my brothers, men will fight to prevent this; the reactionary groups in every country will neither recognise the need for, nor desire this new world order which the liberation of cosmic energy (even on this initial tiny scale) can make possible; the vested interests, the big cartels, trusts and monopolies that controlled the past few decades, preceding this world war, will mobilise their resources and fight to the death to prevent the extinction of their sources of income; they will not permit, if they can help it, the passing of the control of this illimitable power into the hands of the masses, to whom it rightly belongs.
The selfish interests among the big stockholders, the banking firms and the wealthy organised churches will oppose all change, except in so far as it will benefit them and bring more financial gain to their coffers.
Signs of this opposition can already be seen in the utterances of certain powerful men who are today encouraging a gloomy outlook in London and in Washington and elsewhere; the Vatican, that wealthy and reactionary ecclesiastical organisation, has already expressed its disfavour, because that Church knows—as do all the vested and monied interests—that their days are numbered, provided humanity governs its decisions during the next fifty years by the idea of the greatest good to the greatest number. World decisions must therefore, in the future, be based upon a steady determination to further right human relations and to prevent selfish control, financial or ecclesiastical, by any group of men, anywhere, in any country.
We believe the determination of Great Britain, the United States, and Canada, who are in possession of the secrets, is along these lines.
These few suggestions will give you much food for thought and real ground for happy, confident, forward thinking. [Page 500] Organise now for the goodwill work. The future of the world lies in the hands of the men of goodwill and in those who have unselfish purpose everywhere. This release of energy will eventually make money, as we know it, of no moment whatsoever; money has proved itself (owing to man's limitations) a producer of evil and the sower of dissension and discontent in the world.
This new released energy can prove itself a "saving force" for all mankind, releasing from poverty, ugliness, degradation, slavery and despair; it will destroy the great monopolies, take the curse out of labour, and open the door into that golden age for which all men wait. It will level all the artificial layers of modern society and liberate men from the constant anxiety and gruelling toil which have been responsible for so much disease and death. When these new and better conditions are established, then men will be free to live and move in beauty and to seek the "Lighted Way."
Money—as with all else in human living—has been tainted by selfishness and grabbed for selfish individual or national ends. Of this, the world war (1914-1945) is the proof, for although there was much talk of "saving the world for democracy" and "fighting a war to end war," the main motive was self-protection and self-preservation, the hope of gain, the satisfaction of ancient hatreds, and the regaining of territory.
The two years which have elapsed since the war have proved this to be so. The United Nations is occupied with rapacious demands from all sides, with the angling of the nations for place and power, and for the possession of the natural resources of the Earth—coal, oil, etc., and also with the underground activities of the great Powers and of the capitalists which they all create.
Yet all the time, the one humanity—no matter what the place of residence, what the colour of the skin, or what the religious beliefs—is clamouring for peace, justice and a sense of security. All this, the right use of money and a realisation on the part of many of their financial responsibility (a responsibility based on the spiritual values) would rapidly give them. With the exception of a few great far-sighted philanthropists, and of a mere handful of enlightened statesmen, churchmen and educators, this sense of financial responsibility is to be found nowhere.
The time has now come when money must be re-valued and its usefulness channelled into new directions. The voice [Page 627] of the people must prevail, but it must be a people educated in the true values, in the significances of a right culture, and in the need for right human relations. It is therefore essentially a question of right education and correct training in world citizenship—a thing that has not yet been undertaken.
Who can give this training? Russia would gladly train the world in the ideals of communism, and would gather all the money in the world into the coffers of the proletariat, eventually producing the greatest capitalistic system the world has ever seen. Great Britain would gladly train the world in the British concepts of justice and fair play and world trade, and would do it more cleverly than any other nation because of vast experience.
The United States would also gladly undertake to force the American brand of democracy upon the world, using her vast capital and resources in so doing, and gathering into her banks the financial results of her wide-spread financial dealings, preserving them safely by the threat of the atomic bomb and the shaking of the mailed fist over the rest of the world. France will keep Europe in a state of unrest as she seeks to regain her lost prestige and garner all she can from the victory of the other allied nations.
Thus, my brother, the story goes—each nation fighting for itself and rating each other in terms of resources and finance. In the meantime, humanity starves, remains uneducated, is brought up on false values and the wrong use of money; until these things are being righted, the return of the Christ is not possible.
In the face of this disturbing financial situation, what is the answer to the problem? There are men and women to be found in every land, every government, every church and religion, and every educational foundation who have the answer. What hope is there for them and for the work with which they have been entrusted? How can the people of the world, the men of goodwill and of spiritual vision help? Is there anything they can do to change the thinking of the world in regard to money, and to deflect it into channels where it will be rightly used? The answer lies within these people themselves.
There are two groups who can do much: those already using the financial resources of the world, if they will catch the new vision and also see the handwriting on the wall which is bringing the old order down in destruction; and secondly, the mass of the good, kindly people in all classes and spheres of influence.
The power of the little man and of the unimportant citizen is not yet truly grasped, yet there is a vast opportunity before them if they have the courage and the patience to do the needed work.
These men and women of goodwill and spiritual inclination must reject the thought of their relative uselessness, insignificance and futility, and realise that now (in the critical and crucial moment that has come) they can work potently.
The Forces of Evil are defeated, though not yet "sealed" behind the door where humanity can put them and which the New Testament foretold would happen.
The world is in the balance again. Evil is seeking every avenue available for a new approach but—and this I say with confidence and insistence—the little people of the world, enlightened and selfless in their viewpoint, exist in sufficient numbers to make their power felt—if they will. There are millions of spiritually-minded men and women in every country who, when they come to the point of approaching in mass formation this question of money, can permanently rechannel it.
There are writers and thinkers in all lands who can add their powerful help, and who will if correctly approached. There are esoteric students and devoted church people to whom appeal can be made for aid in preparing the way for the return of the Christ, particularly if the aid required is the expenditure of money and time for the establishing of right human relations and the growth and spread of goodwill.
A great campaign to raise money is not demanded, but the selfless work of thousands of apparently unimportant people is required. I would say, my brothers, that the most needed quality is courage; it takes courage to put aside diffidence, shyness and the dislike of presenting a point of view, particularly a point of view connected with money. It is here [Page 629] that the majority fail. It is relatively easy today to raise money for the Red Cross, for hospitals and for educational institutions. It is exceedingly difficult to raise money for the spread of goodwill, or to secure financial sources and the right use of money for forward looking ideas, such as the return of the Christ. Therefore I say that the first prerequisite is courage.
The second requirement for the workers of the Christ is to make those sacrifices and arrangements which will enable them to give to the limit of their capacity; there must not be simply a trained ability to present the subject, but each worker must practise what he preaches. If, for instance, the millions of people who love the Christ and seek to serve His cause gave at least a tiny sum of money each year, there would be adequate funds for His work; the needed trusts and the spiritually-minded trustees would then automatically appear.
The difficulty is not with the organising of the money and work; it lies with the seeming inability of people to give. For one reason or another, they give little or nothing, even when interested in such a cause as that of the return of the Christ; fear, or the love of purchasing, or the desire to give presents, or failure to realise that many small sums mount up into very large sums—all these things militate against financial generosity, and the reason always seems adequate. Therefore, the second prerequisite is for everyone to give as they can.
Thirdly, the metaphysical schools and the esoteric groups have given much thought to this business of directing money into channels which appeal to them. The question is often asked: Why do the Unity School of thought, the Christian Science Church, and many New Thought movements always manage to accumulate the required funds, whilst other groups, and particularly the esoteric groups, do not? Why do truly spiritual workers seem unable to materialise what they need?
The answer is a simple one. Those groups and workers who are the closest to the spiritual ideal are as a house divided against itself. Their main interest is on abstract spiritual levels, and they have not apparently grasped the fact that the physical plane, when motivated from the spiritual levels, is of equal importance.
The large metaphysical [Page 630] schools are focussed on making a material demonstration, and so great is their emphasis and so one-pointed is their approach that they get what they demand; they have to learn that the demand and its answer must be the result of spiritual purpose, and that that which is demanded must not be for the use of the separated self or for a separative organisation or church. In the new age which is upon us, prior to the return of the Christ, the demand for financial support must be for the bringing about of right human relations and goodwill, and not for the growth of any particular organisation. The organisations so demanding must work with the minimum of overhead and central plant, and the workers for the minimum yet reasonable salary. Not many such organisations exist today, but the few now functioning can set an example which will be rapidly followed, as the desire for the return of the Christ grows. Therefore the third prerequisite is the service of the one humanity.
The fourth prerequisite must be the careful presentation of the cause for which the financial support is required. People may have the courage to speak, but an intelligent presentation is of equal importance.
The major point to be emphasised in the preparatory work for the return of Christ is the establishing of right human relations. This has already been started by men of goodwill all over the world, under their many names, and here I have done naught but indicate another motive for presentation.
We come now to the fifth prerequisite: a vital and sure belief in humanity as a whole. There must be no pessimism as to the future of mankind or distress over the disappearance of the old order. The good, the true and the beautiful is on its way, and for it mankind is responsible, and not some outer divine intervention. Humanity is sound and rapidly awakening.
We are passing through the stage where everything is being proclaimed from the housetops—as the Christ stated would be the case—and as we listen or read of the flood of filth, crime, sensual pleasure or luxury buying, we are apt to be discouraged; it is wise to remember that it is wholesome for all this to come to the surface and for us all to know about [Page 631] it. It is like the psychological cleansing of the subconscious to which individuals submit themselves, and it presages the inauguration of a new and better day.
There is work to do, and the men of goodwill, of spiritual instinct, and of truly Christian training must do it. They must inaugurate the era of the use of money for the spiritual Hierarchy, and carry that need into the realms of invocation. Invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible.
To this end I will give you a short form of spiritual demand which I would ask you all to use in the place of any prayer, meditation or invocation for money which you may have hitherto used. It is short and powerful, but requires a unified group or a truly integrated personality to use it....
I have naught to add in the way of an appeal for funds, courage or understanding. If the courage of the Christ, as He faces return to this physical outer world, if the need of humanity for right human relations, and the sacrificing work of the disciples of the Christ are not enough to fire you and to energise you and those whom you can reach, there is nothing that I can say which will be of any use.
The United Nations is still the hope of the world and can remain so; it is a great field of experimentation, but is suffering today from an initial error. That error was the admitting of a totalitarian Power into its nations. For seven long and terrible years the Forces of Light had been fighting totalitarianism.
In the early days of the post-war period the Nations compromised with principles and admitted Russia to the United Nations. Had they proceeded to unite all the other nations of the world on the sure ground of economic reform, of needed national reorganisation and of regional groups (a better term than "blocs"), Russia would have been forced to conform, for her very existence would have been at stake. An initial error can lead to much trouble, and it is this type of trouble which the United Nations today faces.
The distribution of the world's resources and the settled unity of the peoples of the world are in reality one and the same thing, for behind all modern wars lies a fundamental economic problem. Solve that and wars will very largely cease.
In considering, therefore, the preservation of peace, as sought for and emphasized by the United Nations at this time, it becomes immediately apparent that peace, security and world stability are primarily tied up with the economic problem.
When there is freedom from want, one of the major causes of war will disappear. Where there is uneven distribution of the world's riches and where there is a situation in which some nations have or take everything and other nations lack the necessities of life, it is obvious that there is a trouble-breeding factor there and that something must be done. Therefore we should deal with world unity and peace primarily from the angle of the economic problem.
With the cessation of World War II came the opportunity to inaugurate a new and better way of life, and to establish that security and peace for which all men ceaselessly long. Three groups immediately appeared in the world:
1. The powerful, reactionary, conservative groups desirous of retaining as much of the past as possible, having great power and no vision.
2. The fanatical ideologists in every country—communistic, democratic and fascist.
3. The inert masses of the people in every land, ignorant for the most part, desiring only peace after storm and security in the place of economic disaster; they are victimised by their rulers, by established old conditions, and kept in the dark as to the truth of the world situation.
All these factors produce the present disorders and condition the deliberations of the United Nations. Though there is no major war, there is no peace, no security and no immediate hope of either.
It is essential for the future happiness and progress of humanity that there should be no return to the old ways, whether political, religious or economic. Therefore, in handling these problems we should search out the wrong conditions which have brought humanity to its present state of almost cataclysmic disaster.
These conditions were the result of religious faiths which have not moved forward in their thinking for hundreds of years; of economic systems which lay the emphasis upon the accumulation of riches and material possessions and which leave all the power and the produce of the earth in the hands of a relatively few men, while the rest of humanity struggle for a bare subsistence; and of political regimes run by the corrupt, the totalitarian-minded, the grafters and those who love place and power more than they love their fellowmen.
It is essential that there should be a presentation of these things in terms of the spiritual welfare of humanity and a truer interpretation of the meaning of the word "spiritual". The time is long past when a line of demarcation can be drawn between the religious world and the political or the economic. The reason for the corrupt politics and the greedy ambitious planning of so many of the world's leading men can be found in the fact that spiritually minded men and women have not assumed— [Page 169] as their spiritual duty and responsibility—the leadership of the people. They have left the power in the wrong hands and permitted the selfish and the undesirable to lead.
The word "spiritual" does not belong to the churches or to the world religions. "Pure religion and undefiled" is pure charity and a selfless following of the Christ. The churches are themselves great capitalistic systems particularly the Roman Catholic Church, and show little evidence of the mind that was in Christ. The churches have had their opportunity, but have done little to change men's hearts or to benefit the people.
Now, under cyclic law, political ideologies and national and international planning are occupying the attention of the people and everywhere efforts are being made to bring about better human relations. This, in the eyes of the spiritually minded and of the enlightened worker for humanity, is a sign of progress and an indication of the innate divinity in man. That is truly spiritual which properly relates man to man and man to God and which demonstrates in a better world and the expression of the Four Freedoms throughout the planet. For these the spiritual man must work.
The Kingdom of God will inaugurate a world which will be one in which it will be realized that—politically speaking—humanity, as a whole, is of far greater importance than any one nation; it will be a new world order, built upon different principles to those in the past, and one in which men will carry the spiritual vision into their national governments, into their economic planning and into all measures taken to bring about security and right human relations. Spirituality is essentially the establishing of right human relations, the promotion of goodwill and finally the establishing of a true peace on earth, as the result of these two expressions of divinity.
[Page 170] The world today is full of warring voices; everywhere there is an outcry against world conditions; everything is being dragged out into the light of day; abuses are being shouted from the housetops, as the Christ prophesied they would be.
The reason for all this outcry, discussion, and noisy criticism is that, as men awaken to the facts and begin to think and plan, they are aware of guilt within themselves; their consciences trouble them; they are conscious of the inequality of opportunity, of the grave abuses, of the entrenched distinctions between man and man, and the factor of racial and national discriminations; they question their own individual goals as well as national planning.
The masses of men in every land are beginning to realize that they are largely responsible for what is wrong, and that their inertness and lack of right action and thinking has led to the present unhappy state of world affairs. This constitutes a challenge and no challenge is ever totally welcome.
The awakening of the masses and the determination of the reactionary forces and of the monied interests to preserve the old and fight the new are largely responsible for the present world crisis. The battle between the old, entrenched forces and the emerging, new idealism constitutes the problem today; other factors—though important, individually or nationally—are from the true and spiritual standpoint relatively negligible.
The unity, peace and security of the nations, great and small, are not to be attained by following the guidance of the greedy capitalist or the ambitious in any nation, and yet in many situations that guidance is being accepted. They are not to be gained by the blind following of any ideology, no matter how good it may seem to those conditioned by it; yet there are those who are seeking to impose their particular ideology on the world—and not solely in Russia. They will not be reached by sitting back and leaving the changing of [Page 171] conditions to God or the evolutionary process; yet there are those who make no move to help, even while knowing well the conditions with which the United Nations have to deal.
Unity, peace and security will come through the recognition—intelligently assessed—of the evils which have led to the present world situation, and then through the taking of those wise, compassionate and understanding steps which will lead to the establishing of right human relations, to the substitution of cooperation for the present competitive system, and by the education of the masses in every land as to the nature of true goodwill and its hitherto unused potency.
This will mean the deflecting of untold millions of money into right educational systems, instead of their use by the forces of war and their conversion into armies, navies and armaments.
It is this that is spiritual; it is this that is of importance and it is this for which all men must struggle. The spiritual Hierarchy of the planet is primarily interested in finding the men who will work along these lines. It is primarily interested in humanity, realizing that the steps taken by humanity in the immediate future will condition the new age and determine man's destiny.
Will it be a destiny of annihilation, of a planetary war, of worldwide famine and pestilence, of nation rising against nation and of the complete collapse of all that makes life worth living? All this can happen unless basic changes are made and made with goodwill and loving understanding.
Then, on the other hand, we can have a period (difficult but helpful because educative) of adjustment, of concession and of relinquishment; we can have a period of right recognition of shared opportunity, of a united effort to bring about right human relations, and of an educational process which will train the youth of all nations to function as world citizens and [Page 172] not as nationalistic propagandists.
What we need above all to see—as a result of spiritual maturity—is the abolition of those two principles which have wrought so much evil in the world and which are summed up in the two words: Sovereignty and Nationalism.
What at this moment appears to prevent world unity and keeps the United Nations from arriving at those necessary settlements which the man in the street is so eagerly awaiting?
The answer is not hard to find and involves all nations: nationalism, capitalism, competition, blind stupid greed. It is an intense emotional nationalism which made the Polish nation so difficult a member of the family of nations; it is materialism and fear, plus a lack of spiritual interest, which makes France so constant an obstructionist and has led her to work against united world action; it is fanatical adherence to an ideology and national immaturity which prompts so much of Russia's activities; it is a rampant capitalism which makes the United States one of the most feared of the nations, plus her gestures of armed power; it is the fast dying imperialism which handicaps Great Britain and a clinging to responsibilities and territories which she is realizing could well be turned over to the United Nations; the hope of Great Britain lies in her socialistic tendencies which enable her to take the "middle path" between the communism of Russia and the capitalism of the United States.
It is the smug greed of the nations which escaped the war which is hindering progress; it is the devious actions of the Jews and the hatred which they cultivate which tend also to undermine the hope of peace; it is the chaos in India and China which is complicating the work of the well-intentioned; it is the unchristian and undemocratic treatment of the Negro peoples in the United States and Africa which is contributing [Page 173] to the ferment; it is the blind inertness and lack of interest of the masses of the people which permit the wrong men to be in power; it is fear of the rest of the world which makes the Russian leaders keep their peoples in ignorance of the attitude of other nations on world affairs; it is the wrong use of money which colours the press and the radio in Great Britain and still more in the United States, thus keeping much of the truth from the people; it is the upheaval of labour everywhere which feeds the turmoil and forces unnecessary suffering upon the public; it is powerful, political and international distrust, lying propaganda and the apathy of the churches which still further complicate the problem.
It is—above all else—the refusal of that public to face life as it is and to recognize the facts for what they are. The mass of men need arousing to see that good comes to all men alike and not just to a few privileged groups, and to learn also that "hatred ceases not by hatred but that hatred ceases by love". This love is not a sentiment, but practical goodwill, expressing itself through individuals, in communities and among nations.
Such is the sad and sorry picture of the world today and only the blind and the uncaring will deny it. Only a keen realization of the situation and of the sources of the trouble will serve to impulse mankind to take the needed action. But there is another side of the picture and there is that which will balance the evil, though, as yet, it will not completely balance and offset it.
Today men and women everywhere—in high place and in low, in every nation, community and group—are presenting a vision of right human relations which must constitute the standard for the future of mankind. Everywhere they are exposing the evils which must be eliminated and they are educating ceaselessly in the principles of the new age. It is these men who are of importance.
In politics there are great and wise statesmen [Page 174] who are endeavouring to guide their people wisely but have as yet too much with which to contend; of these Franklin D. Roosevelt was an outstanding modern example, for he gave of his best and died in the service of humanity.
There are enlightened educators, writers and lecturers in every land who are seeking to show the people how practical is the ideal, how available the goodwill in mankind, and how easily applied are these ideals when there are enough men and women of goodwill active in the world to force the issue. This is the factor of importance. There are also scientists, physicians and agriculturists who have dedicated their lives to the betterment of human living; there are churchmen in all the faiths who follow sincerely the footsteps of the Christ (though they are not the leaders) and who repudiate the materialism which has ruined the churches; there are men and women in their untold millions who see truly, think clearly and work hard in their communities to establish right human relations.
Security, happiness and peaceful relations are desired by all. Until, however, the Great Powers, in collaboration with the little nations, have solved the economic problem and have realized that the resources of the earth belong to no one nation but to humanity as a whole, there will be no peace. The oil of the world, the mineral wealth, the wheat, the sugar and the grains belong to all men everywhere. They are essential to the daily living of the everyday man.
The true problem of the United Nations is a twofold one: it involves the right distribution of the world's resources so that there may be freedom from want, and it involves also the bringing about of a true equality of opportunity and of education for all men everywhere.
The nations which have a wealth of resources are not owners; they are custodians of the world's riches and hold them in trust for their fellowmen. The time will [Page 175] inevitably come when—in the interest of peace and security—the capitalists in the various nations will be forced to realize this and will also be forced to substitute the principle of sharing for the ancient principle (which has hitherto governed them) of greedy grabbing.
There was a time—a hundred years or more ago—when a just distribution of the world's wealth would have been impossible. That is not true today. Statistics exist; computations have been made; investigation has penetrated into every field of the earth's resources and these investigations, computations and statistics have been published and are available to the public.
The men in power in every nation know well exactly what food, minerals, oil and other necessities are available for worldwide use upon just and equitable lines. But these commodities are reserved by the nations involved as "talking and bargaining points". The problem of distribution is no longer difficult once the food of the world is freed from politics and from capitalism; it must also be remembered that the means of distribution by sea, rail and air are adequate.
None of this will, however, take place until the United Nations begin to talk in terms of humanity as a whole and not in terms of boundaries, of technical objectives and fears, in terms of the bargaining value of oil, as in the Near East, or in the language of mistrust and suspicion. Russia distrusts the capitalism of the United States and—to a lesser degree—that of Great Britain; South America is rapidly learning to mistrust the United States on the ground of imperialism; both Great Britain and the United States mistrust Russia, on the basis of her spoken word, her use of the veto and her ignorance of western idealism.
Yet it must be remembered that there are statesmen in Great Britain, the United States and Russia who are endeavouring to work for the common man and to speak [Page 176] on his behalf in the conclaves of the nations. As yet selfish opposition has rendered their work futile and the monied interests in many countries have negated their efforts. Russia has no monied interests, but she has vast resources in men and arms and these she plays off against the capitalistic interests. Thus the war goes on, and the man in the street waits hopelessly for a decision which will lead to peace—a peace based on security and right human relations.
To further complicate the problem, it must be borne in mind that the East and the West approach life from different angles. The Eastern approach is negative and subjective; the Western is positive and scientific and, therefore, objective.
This is further complicated by the fact that western Europe and eastern Europe look at life and the modern problems from different angles; this makes cooperation difficult and definitely complicates the problems confronting the United Nations. Church and State are not in sympathy; capital and labour carry on a constant war; the man in the street pays the price and waits for justice and freedom.
There is no counsel of perfection to give the world or any solution which will carry immediate relief. To the spiritual leaders of the race certain lines of action seem right and to guarantee constructive attitudes.
1. The United Nations, through its Assembly and Committees, must be supported; there is as yet no other organization to which man can hopefully look. Therefore, he must support the United Nations but, at the same time, let this group of world leaders know what is needed.
2. The general public in every nation must be educated in right human relations. Above all else, the children and the youth of the world must be taught [Page 177] goodwill to all men everywhere, irrespective of race or creed.
3. Time must be given for the needed adjustments and humanity must learn to be intelligently patient; humanity must face with courage and optimism the slow process of building the new civilization.
4. An intelligent and cooperative public opinion must be developed in every land and the doing of this constitutes a major spiritual duty. This will take much time but if the men of goodwill and if the spiritual people of the world will become genuinely active, it can be done in twenty-five years.
5. The world economic council (or whatever body represents the resources of the world) must free itself from fraudulent politics, capitalistic influence and its devious scheming; it must set the resources of the earth free for the use of humanity. This will be a lengthy task but it will be possible when world need is better appreciated. An enlightened public opinion will make the decisions of the economic council practical and possible. Sharing and cooperation must be taught instead of greed and competition.
6. There must be freedom to travel everywhere in any direction and in any country; by means of this free intercourse, members of the human family may get to know each other and to appreciate each other; passports and visas should be discontinued because they are symbols of the great heresy of separateness.
7. The men of goodwill everywhere must be mobilized and set to work; it is upon their efforts that the future of humanity depends; they exist in their millions everywhere and—when organized and mobilized—represent a vast section of the thinking public.
It will be through the steady, consistent and organized work of the men of goodwill throughout the world that world unity will be brought about.
At present, [Page 178] such men are only in process of organizing and are apt to feel that the work to be done is so stupendous and the forces arrayed against them are so great that their—at present—isolated efforts are useless to break down the barriers of greed and hate with which they are confronted. They realize that there is as yet no systemized spread of the principle of goodwill which holds the solution to the world problem; they have as yet no idea of the numerical strength of those who are thinking as they do.
They ask themselves the same questions which are agitating the minds of men everywhere: How can order be restored? How can there be fair distribution of the world's resources? How can the Four Freedoms become factual and not just beautiful dreams? How can true religion be resurrected and the ways of true spiritual living govern the hearts of men? How can a true prosperity be established which will be the result of unity, peace and plenty?
There is only one true way and there are indications that it is a way towards which many millions of people are turning. Unity and right human relations—individual, communal, national and international—can be brought about by the united action of the men and women of goodwill in every country.
These men and women of goodwill must be found and organized and thus discover their numerical potency—for it is there. They must form a world group, standing for right human relations and educating the public in the nature and power of goodwill. They will thus create a world public opinion which will be so forceful and so outspoken on the side of human welfare that leaders, statesmen, politicians, businessmen and churchmen will be forced to listen and comply. Steadily and regularly, the general public must be taught an internationalism and a world unity which is based on simple goodwill and on cooperative interdependence.
This is no mystical or impractical program; it does not work through the processes of exposing, undermining or attack; it emphasizes the new politics, i.e., politics which are based upon the principle of bringing about right human relations. Between the exploited and the exploiting, the warmongers and the pacifists, the masses and the rulers, this group of men of goodwill will stand in their organized millions, taking no side, demonstrating no partisan spirit, fomenting no political or religious disturbance and feeding no hatreds. They will not be a negative body but a positive group, interpreting the meaning of right human relations, standing for the oneness of humanity and for practical, but not theoretical, brotherhood. The propagation of these ideas by all available means and the spread of the principle of goodwill will produce a powerful organized international group. Public opinion will be forced to recognize the potency of the movement; eventually the numerical strength of the men and women of goodwill in the world will be so great that they will influence world events. Their united voice will be heard on behalf of right human relations.
This movement is already gathering momentum. In many lands this plan for the formation of a group of people who are trained in goodwill and who possess clear insight into the principles which should govern human relations in world affairs is already past the blueprint stage. The nucleus for this work is present today. Their functions might be summarized as follows:
1. To restore world confidence by letting it be known how much goodwill—organized and unorganized—there is in the world today.
2. To educate the masses in the principles and the practice of goodwill. The word "goodwill" is largely [Page 180] used at this time by all parties and groups, national and international.
3. To synthesize and coordinate into one functioning whole all the men and women of goodwill in the world who will recognize these principles as their personal directing ideal, and who will endeavour to apply them to current world or national events.
4. To create mailing lists in every country of the men and women of goodwill who can be counted upon to stand for world unity, right human relations and who will try—in their own lands—to reach others with this idea, through the medium of the press, the lecture platform and the radio. Eventually this world group should have its own newspaper or magazine, through means of which the educational process can be intensified and goodwill be found to be a universal principle and technique.
5. To provide in every country and eventually in every large city, a central bureau where information will be available concerning the activities of the men and women of goodwill all over the world; of those organizations, groups and parties who are also working along similar lines of international understanding and right human relations. Thus many will find those who will cooperate with them in their particular endeavour to promote world unity.
6. To work, as men and women of goodwill, with all groups who have a world programme which tends to heal world differences and national quarrels and to end racial distinctions. When such groups are found to work constructively and are free from scurrilous attack or aggressive modes of action, and actuated by goodwill to all men and are free from an aggressive nationalism and partisanship, then the cooperation of the men of goodwill can be offered and freely given.
[Page 181] It takes no great effort of the imagination to see that, if this work of spreading goodwill and educating public opinion in its potency is pursued, and if the men of goodwill can be discovered in all lands and organized, that (even in five years' time) much good can be accomplished. Thousands can be gathered into the ranks of the men of goodwill. This is the initial task. The power of such a group, backed by public opinion, will be tremendous. They can accomplish phenomenal results.
How to use the weight of that goodwill and how to employ the will to establish right human relations will grow gradually out of the work accomplished and meet the need of the world situation. The trained use of power on the side of goodwill and on behalf of right human relations will be demonstrated as possible, and the present unhappy state of world affairs can be changed. This will be done, not through the usual war like measures of the past or the enforced will of some aggressive or wealthy group, but through the weight of a trained public opinion—an opinion which will be based on goodwill, on an intelligent understanding of the needs of humanity, on a determination to bring about right human relations and on the recognition that the problems with which humanity is today confronted can be solved through goodwill.
The Avatar of Synthesis has become, for the time being, His close Associate. [Page 77] This is an event of supreme and planetary importance. His relationship and planned help date from the time of the pronouncing of the great Invocation and its use by men everywhere. Owing to the stupendous task confronting Christ, the Avatar of Synthesis will fortify Him, and He will be buttressed by this "Silent Avatar" Who (to speak symbolically) will "keep His eye upon Him, His hand beneath Him and His heart in unison with His."
This Being is closely related to the Will Aspect of divinity, and His cooperation has been made possible through Christ's Own attainment along the line of the highest, spiritual will. He works under the great natural Law of Synthesis, producing at-one-ment, unification and fusion. His function (in unison with the energy of Christ) is to generate spiritual will in humanity, the will-to-good; His potency works in three fields of activity at this time:
a. Within the spiritual Hierarchy itself, revealing the nature of the divine will-to-good which the Kingdom of God must express, and the nature also of divine Purpose.
b. Within the Assembly of the United Nations, though not within the Security Council; He is there generating a slowly growing will-to-unity.
c. Within the masses of men everywhere, fostering the urge to a general betterment.
His activity is necessarily a mass activity, for He can only channel His energies through the mass consciousness or through a group conscious entity, such as the Hierarchy, the United Nations or Humanity. The focal point of His effort and the Agent through which distribution of His energy can be made is the New Group of World Servers; [Page 78] this group is uniquely related to this Avatar of Synthesis.
The bringing together of all the agents of goodwill (who are responsive to the energy of the divine will-to-good) constitutes the major objective of the New Group of World Servers and always has been. Their work can now be constructively and creatively intensified through the association of the Avatar of Synthesis with the Christ. Their task is to usher in the New Age; in that New Age, the five Kingdoms in Nature will begin to function as one creative whole. Their work falls into the following parts, functions or activities:
a. The production of a human synthesis or unity which will lead to an universal recognition of the one humanity, brought about through right human relations.
b. The establishing of right relations with the subhuman kingdoms in nature, leading to the universal recognition that there is One World.
c. The anchoring of the Kingdom of God, the spiritual Hierarchy of our planet, in open expression on Earth, thus leading to the universal recognition that the sons of men are one.
These objectives the Avatar of Synthesis will foster and aid and for this purpose He has associated Himself with the Christ, working through the Hierarchy, under instruction from the "centre where the will of God is known." These three related events and distributing points of energy have all come into activity during the point of tension in which Christ and the Hierarchy are at this time held. They all serve to re-direct and focus energy in relation to humanity, for all are the result of the decision made by Christ after His point of crisis, and are all connected [Page 79] with the hierarchical preparation for Christ's reappearance.
These forces of reconstruction are effective mainly in relation to those entities which we call nations. The Hierarchy is at this time attempting to channel them into the Assembly of the United Nations; the use made of these impersonal energies is dependent upon the quality and the nature of the recipient nation, on its measure of true enlightenment and on its point in evolution. Nations are the expression today of the massed self-centredness of a people and of their instinct to self-preservation. These energies can, therefore, increase that aspect of their lives. They can, however, and in spite of this, increase the potency of the objective which the United Nations (at present) theoretically hold before the eyes of men everywhere. The main object of the Hierarchy is so to distribute these constructive, synthesising energies that the theory of unity may slowly be turned into practice, and the word "United" may come to have a true significance and meaning. It is with this type of energy that the Avatar of Synthesis is peculiarly allied. He will convey to humanity, with the aid of the Christ, [Page 94] something for which we have as yet no name. It is neither love nor will, as we understand them. Only a phrase of several words will bring to us something of the meaning. This phrase is "the principle of directed Purpose." This principle involves three things:
1. Understanding—intuitive and spiritually instinctual, but intelligently interpreted—of the Plan, as it can be worked out in the immediate future by the Christ and His disciples.
2. Focussed intention, based upon the above and emphasising an aspect of the will, hitherto undeveloped in man.
3. Capacity to direct energy (through understanding and intent) towards a recognised and desired end, overcoming all obstacles and destroying all that stands in its way. This is not the destruction of forms by force such as we have seen imposed upon the world, but a destruction brought about by the greatly strengthened life within the form.
The significance of these divine principles will make little sense to us today; we are dealing with major mysteries. A mystery remains a mystery only when ignorance or unbelief exist. There is no mystery where there is knowledge and faith.
All we know at this time is that the Christ will fuse and blend within Himself three principles of divinity; when He appears "the light that always has been will be seen; the love that never ceases will be realised, and the radiance, deep concealed, will break forth into Being." We shall then have a new world—one which will express the light, the love and the knowledge of God in a crescendo of revelation.
[Page 95] The beauty of this synthesis which Christ will manifest, and the wonder of the presented opportunity, must surely be apparent to all of us. Great Forces, under potent spiritual Leadership, are standing ready to precipitate themselves into this world of chaos, of confusion, of aspiration, of hope and of bewilderment. These groups of energies are ready for focussing and distribution by the Hierarchy and that Hierarchy, under its Great Leader, the Christ, is closer to mankind than ever before in human history.
The New Group of World Servers are also standing attentive to direction in every country in the world, united in their idealism, in their humanitarian objectives, in their sensitivity to spiritual impression, in their united, subjective purpose, in their love of their fellowmen and in their dedication to selfless service. The men and women of goodwill are also to be found everywhere, ready to be guided into constructive activity and to be the agents, gradually trained and educated, for the establishing of that which has never yet before truly existed—right human relations.
In the hands of the United States, Great Britain and Russia, and also in the hands of France, lies the destiny of the world disciple, Humanity. Humanity has been passing through the tests which are preparatory to the first initiation; they have been hard and cruel and are not yet entirely over. The Lords of Karma (four in number) are today working through these four Great Powers; it is, however, a karma which seeks to liberate, as does all karma. In the coming crisis, true vision and a new freedom, plus a wider spiritual horizon may be attained. The crisis, if rightly handled, need not again reach the ultimate horror.
The area of difficulty—as is well known—is the Near East and Palestine. The Jews, by their illegal and terroristic activities, have laid a foundation of great difficulty for those who are seeking to promote world peace. As a Jewish member of my Ashram pointed out (and I commend him on his soul vision), the Jews have partially again opened the door [Page 430] to the Forces of Evil, which worked originally through Hitler and his evil gang.
The "sealing" of that door had not been successfully accomplished, and it is the part of wisdom to discover this in time. These Forces of Evil work through a triangle of evil, one point of which is to be found in the Zionist Movement in the United States, another in central Europe, and the third in Palestine. Palestine is no longer a Holy Land and should not be so regarded.
I would have you bear these points in mind while you investigate the world picture. This picture is taking shape and warrants recognition. It involves the Jews (who are not a nation but a religious group) the Near East and Russia. In the maps which are to be found in the Archives of the spiritual Hierarchy, the entire area of the Near East and Europe—Greece, Yugoslavia, Turkey, Palestine, the Arab States, Egypt and Russia—are under a heavy overshadowing cloud. Can that cloud be dissipated by the right thinking and planning of Great Britain, the United States and the majority of the United Nations or—must it break in disaster over the world? Will it present a task too hard for correct handling by that inexperienced disciple—Humanity?
The leaders of the Zionist movement of aggression constitute a real danger to world peace and human development and their activities have been endorsed by the expediency policy of the U.S.A. and, in a secondary degree, by Great Britain, under the influence of the U.S.A. It is the Zionists who have defied the United Nations, lowered its prestige and made its position both negative and negligible to the world. It is the Zionists who have perpetrated the major act of aggression since the formation of the United Nations, and who were clever enough to gain the endorsement of the United Nations, turning the original "recommendation" of the United Nations into an order. The rule of force, of aggression and of territorial conquest by force of arms is demonstrated today by the Zionists in Palestine, as well as the demonstration of the power of money to purchase governments.
These activities run counter to all the plans of the spiritual Hierarchy and mark a point of triumph of the forces of evil. I am emphasising the activities of these two countries because through the leaders of these groups of aggressive men the forces of evil—dammed back temporarily by the defeat of the evil group which Hitler gathered around him—have again organised their attack on the spiritual development of humanity.
The world today still remains divided into people of evil intention and great power and their victims, plus the negative reactions of the remaining nations. There is no nation in the United Nations which has attempted to swing the tide of evil by ranging itself and other nations on the side of freedom. There are only groups of unillumined men who seek to control national destinies. There is still emotional reaction to situations and the emotional exploitation of individuals and nations by those who are in [Page 682] no way emotional but who are mentally convinced that certain lines of activity must be followed, leading to their own individual good but which—in the long run—are not good for the peoples involved.