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Part III
THE WORLD-TEACHER
[Pages 85-115]
CHAPTER X
THE NATURE OF THE LORD
[85] THERE comes a time in the life of the aspirant
to the spiritual life when the greatness and splendour
of the Great World-Teacher and Saviour, whether the
Lord Buddha, Shri Krishna, Zarathustra or Christ,
begins dimly to be realised. As the years of devoted
service pass, he draws nearer and nearer to his Lord,
and illuminating flashes of perception enable him
to approach His holy presence and to gain glimpses
of His glorious existence. At first these experiences
accentuate the enormous evolutionary distance between
the devotee and the supreme object of his devotion
and make it seem impassable. He cannot believe that
One who is so immeasurably great can possibly be within
his reach.
A full appreciation, realisation and knowledge of
even a fragment of His consciousness, His nature and
His glory is impossible to the neophyte at his present
stage of evolution; but when at length this great
illumination does come, it will, no doubt, be a source
of wonder and joy to [86] discover that there is no
separation between the devotee and the object of his
devotion, that His very greatness brings Him near.
He is indeed near. Himself the embodiment of unity,
He is not outside ourselves at all, but is part of
us: He is our very selves.
These conceptions are difficult of apprehension for
us in the West. Our minds are not trained in metaphysics.
If we think of a person who lives at the " right
hand of the Father," or even of a Master who
is far away in retreat, we cannot easily conceive
of that person being equally present within ourselves.
The body of the Lord Maitreya is said to be in the
Himalayas, yet His consciousness is everywhere present.
There is a part of Him in every atom of every plane,
and in every self-conscious being in every world.
To aid our comprehension of this truth, let us think
of our own nature and the relationship of the ego,
or higher consciousness, to the personality. We speak
of these two as different people, or beings, but,
in reality, they are one and the same. In the personality
a fragment of the great consciousness of the ego is
manifesting through three veils, or vehicles, of successive
degrees of density. Without these veils the ego is
quite powerless in the lower worlds. He must make
a body before he can function on any plane [87] lower
than the higher mental. When he is incarnated in the
matter of the three lowest planes, for the purpose
of obtaining mastery over them, very little of his
original power and splendour is manifested through
the densest veil. If we could see the ego and his
manifestation, the personality, side by side, we should
indeed think that they were entirely different beings.
The ego is practically free of the limitations of
time and space. The succession of events does not
exist for him; he lives in the eternal Now. There
is also no separation in space at the egoic level;
neither is there any lack of power there. There is,
indeed, an abundance, a prodigality of force, which
wells up within the centre of the ego and makes him
practically omnipotent on his own plane, according
to his development. He is limited only by his stage
of evolution, and of that limitation he is hardly
aware.
Within his limitations the knowledge of the ego is
very great indeed. He knows all his past since he
individualised; this is not past to him but present.
He has also a fair vision of the future, the range
of which also depends upon his degree of evolutionary
advancement. He possesses the essence of all the capacities
and qualities of character which have been developed
through centuries of incarnation in the flesh.
[88] The ego is the centre of our being in a way
somewhat similar to that in which Christ is the heart
of all manifested life on this planet, and the Cosmic
Christ the heart of the universe.
As we found in Chapter VIII, there is another "being"--using
this term for want of a better--which is in the same
relationship to the ego as is the ego to the personality.
This being is called the Monad which means "the
One." The Monad is a still more interior state
of existence than the ego, and the two might be thought
of as a heart within a heart, or as a sphere of light,
which is the ego, with a more brilliant point of light
as the source of illumination in the centre of it,
which is the Monad. Finally, beyond and within the
Monad is the Logos, who contains within Himself all
the millions of Monads of His solar system.
Looking at this from another view-point, we see that
God, the Logos, the Creator, the Preserver and the
Transformer, is immanent throughout the whole system;
there is no place where He is not. Within Him there
are numerous cells, which are miniature expressions
of His triple nature. These cells are the Monads.
Each of these Monads who chose the human path of evolution
finds expression as an ego, and egos ensoul successive
personalities in the mental, emotional and physical
worlds. The Logos, the Monad, the ego and the personality
are [89] the four successive links in the chain of
human life, by which man is bound to God.
The relationship of the Christ to this planet is
similar to that of the Logos to the whole solar system.
He is immanent in every atom and present, as the Christ
consciousness, in every man. He has attained to absolute
unity with all manifested life, not as we may know
that state, as a mental conception or even a spiritual
illumination, but as an actual, living and conscious
union and identity. This is one interpretation of
the doctrine of the Atonement, which is really the
at-one-ment. By that supreme achievement of perfect
unity or at-one-ment He shares all that He is with
all life ; and so He may be truly said to "save"
the world.
It is a mistake, therefore, to think of the Christ
and of the Masters of the Wisdom as being distant
or separate from ourselves. Their physical bodies
are, indeed, a long way from us, but Their consciousness
is here, part of us, in us, in fact, is our consciousness.
As we grow in the spiritual life, our realisation
of this underlying unity increases, and we begin more
and more to share in Their consciousness and Their
work. Another great truth to be remembered in considering
this subject and in trying to understand the nature
of our Lord, is that in His office of [90] World-Teacher
He is in complete unity with the second aspect of
the Logos; has in fact passed beyond unity to identity.
He is the second aspect of the Logos on earth. He
is God, the Son. Inasmuch as the mighty Logos of our
system can be manifested in one person, He is so manifested
in our Lord, just as our Monad is manifested in our
ego. The keynote of His teaching must always be love
and union because He is the love aspect of God incarnate
upon earth.
Whilst dwelling upon this stupendous fact, we must
also remember that, by virtue of the great spiritual
heights to which He has attained, the qualities of
the other two aspects of the Blessed Trinity and of
all the seven rays are also expressed in Him in their
fullest perfection. Although we know Him as the Saviour
of the World, the Lover and Healer of men, He is equally
capable of acting as the World Ruler and King on the
first ray, as the World Hierophant on the seventh,
or as the Supreme Scientist, Artist or Devotee. He
does so act, and can be contacted in His aspect of
Head of any of the seven rays. He is, in fact, "all
things to all men," but supremely and above all,
the incarnation of the second aspect, the love of
God upon earth. We must always approach Him, therefore,
with the utmost reverence and humility, as the Masters
and the holy angels always do.
[91] His successor-to-be, the Chohan Koot
Hoomi, the Master who inspired At the Feet of the
Master--Himself a great Lord of Love beyond our
understanding--says of Himself and Brother Adepts
in relation to our Lord: "We are as dust beneath
His feet." If these Mighty Ones so refer to Him,
how deep must be our reverence. We may, however, still
think of Him with love and joy and approach Him with
gladness, for we must learn to combine reverence with
joy, and worship with human affection and simplicity.
Christ is the Supreme Head of all religions. All
prayers and their answers pass through Him. That is
why He is called the Advocate and Mediator. He is
the High Priest of humanity. He collects the prayers
and aspirations of angels and of men, enriches them
with His wonderful life, offers them to the mighty
Logos of our system, receives the downpoured blessing
and response and sends it out in streams of light
and power upon the world. Thus He brings consolation
and encouragement to every human heart and a quickening
influence to bear upon all manifested life.
All this great activity is in no way affected by
the fact that, in His special office of World-Teacher,
He periodically takes a vehicle and manifests through
it to men on earth, as He did in Palestine and again
is doing now; for only a minute [92] fragment of His
vast consciousness is needed for the work of founding
a religion. It is surely good for us to think along
these lines; to try reverently to understand Him,
to enter into closer union with Him and to show forth
in our lives some of His beauty and His love. We must
make our bodies translucent to His light (The teachings
of Bishop G. S. Arundale), so that they offer no resistance
to His shining through us. "The path of the just
is as a shining light, shining more and more unto
the perfect day." (Proverbs, IV, 18 from the
Liturgy of the Liberal Catholic Church)
We, too, are Christs in the becoming and all our
individual contributions are required to enrich the
beauty and splendour of God. When we evolve, He evolves,
for even the Logos Himself is an evolving Being, as
also is our Lord. The universe is one great Whole,
which is daily growing more beautiful, more splendid
and nearer to the archetype within the Creator’s
mind. He needs us for He evolves through us. It is
a tremendous thought that if we dally by the way we
retard the evolution of the whole solar system; on
the other hand, if we spring forward on the Path in
a sudden realisation or keen enthusiasm, the whole
of evolution is quickened thereby.
[93] We must try, therefore, to realise the unity
behind everything and the utter oneness of the whole
system. There is but one homogeneous whole which is
God. We are as little motes dancing in the sunbeams
which are His light. We must quickly perfect our natures,
so that more of the hidden Divinity may shine forth
in our lives, for thus lives and shines our Lord,
the Saviour of men and the "Light of the World".
CHAPTER XI
THE COMING OF THE LORD
AT the present time the world is gradually being
flooded by a mighty wave of the power of the Lord.
As He draws nearer and nearer to our world every manifestation
of Him becomes more powerful. Every Church service,
every picture and talisman, every image and every
thought-form of Him becomes a more perfect manifestation
of His power and His presence. The Christ within the
heart of every living thing will be more fully manifested
as He Himself becomes more manifested in His disciple.
The process is a dual one; on the one hand, a gradual
perfection of the technique and capacity to serve
Him in the chosen disciple, with the consequent hastening
of His glorious advent to the whole world; on the
other hand, an increase in the manifestation of the
immanent Christ--equally Himself and part of His vast
consciousness--in every form in every manifested world.
[95] Under the, influence of His coming, all Nature
should have a new message for us. We should be conscious
that our Lord is looking through the eyes of every
human being, however apparently unevolved or lowly,
for He is there, waiting for us to learn to see Him.
If we cannot see Him there, we may find it difficult
to see Him anywhere. Having once seen Him anywhere,
we shall see Him everywhere.
The young movement, the Order of the Star, in this
its spring-time, is full of the most wonderful opportunities.
The Theosophical Society, though itself but young,
seems to be old by comparison, possessing as it does
a deep well-established rhythm which is ancient and
rich. One likes to think of Theosophy as a river into
which flow many tributaries, from springs rising all
over the earth, each enriching the river with its
own especial contribution. We may trace back the rising
of the river of the Ancient Wisdom to the time of
the coming of the great Lords of the Flame from Venus.
They came, robed in flame, six and a half million
years ago, and were probably surrounded by hosts of
great angels on Their long journey through space.
Riding in Their chariots of fire, these glorious Shining
Ones hovered, for a time, over the White Island which
was to be Their home on the Earth which They had come
to serve.
[96] Many precious gifts were in Their hands, and
on Their arrival upon earth the spring of the Ancient
Wisdom rose, later to swell into a wide and flowing
river. Since those far-off days that stream has never
ceased to flow, and has been continually growing in
volume and in strength. The culture of ancient Atlantis:
the spirituality of India, with its profound philosophy
learned from the many teachers who have trodden its
sacred soil: the occult lore of Egypt, Persia, Greece,
Palestine and Rome: these are some of the many streams
which flowed into the river of Theosophy. The light
of truth now shines upon the earth like the rays of
the sun in all the glory of noonday, full of power,
strength and beauty.
The Order of the Star is but in the spring-time of
its life. If we were in some lovely wood in spring,
when all the trees were budding and the birds breaking
into song, and, looking down a long green glade towards
the shining sea, saw the sun rising resplendent in
the early morn, the atmosphere of beauty and of promise
which surrounded us would resemble that in which the
Order of the Star is bathed in these early years of
its life.
Those who have been called to membership of His Order
must surely have experienced the deep happiness of
answering to the call of their Lord and Master, and
the longing to take the fullest [97] possible advantage
of this wonderful opportunity of serving Him face
to face, under the same banner which they have followed
for so many lives.
The teaching which He brings is slowly affecting
the hearts and minds of men, whether Star members,
or not. It is a part of the Ancient Wisdom, but we
find that certain special aspects of divine truth
are being stressed. Mr. Krishnamurti tells us, for
example, that there exists a direct road to liberation,
and that the goal of union may best be reached by
simplicity of heart. He shows us the direct road to
union with the Master--union which He has achieved--which
we may tread without the necessity for temples, churches,
ceremonial and all the many forms with which religion
inevitably becomes encrusted. We must pierce through
all these in order that the shining glory and pristine
beauty of the Truth may be revealed.
The technique of the new teaching is that of unification,
which is the end and goal of the spiritual life
as well as being the basis of all art. We have to
learn to unify ourselves with the life which is in
every form. We may practise this amidst the beauty
of Nature. When we sit beside a fine old tree, for
instance, we may try to pass into its consciousness,
into the very soul of the tree: feel the swaying of
the trunk, the leverage of the roots, the pressure
of the wind, the rising of the sap, the [98] flow
of the magnetic forces, the pulse of the heart which
every tree possesses and the evolutionary urge of
its soul under the impulse of the divine will. We
shall feel this last as a kind of reaching outwards
like stretching the fingers into a glove. If we get
to the very heart of the tree we can actually share
its experience of all these things.
Similarly with animals and men, we may learn to pass
behind the form and discover the life within. We may
see the goal towards which the ego is striving and
understand the urge behind the soul, the ideal of
which it has been dreaming during its many incarnations
in the flesh. We may enter into the sorrows, griefs,
joys and weaknesses of our fellowmen. If, having become
one with them, we feel strong enough, then we may
share our little strength with them. We cannot really
help people until we can, in some measure, enter into
their lives and know their difficulties as they are
known to them.
The ideal of the final goal of liberation is also
being placed before the world by Mr. Krishnamurti.
In studying this great subject we find that liberation
may be regarded as a relative state. When a
plant blossoms in the sunlight it is liberated. When
the butterfly emerges from the chrysalis and takes
its first flight into the sunlit air it is liberated.
When the animal becomes man, the savage civilised,
the [99] civilised genius and the genius adept, there
is liberation. We must, therefore, strive to be like
the butterfly and break the chrysalis of our past
selves; then we may learn to spread the many-coloured
wings of the soul in joyful flight.
The chrysalis is useful for a time in order to protect
us, but if we stay within its sheltering form --too
long it will become a hindrance to our growth. This
is a danger which besets us all. We are inclined to
cling to the chrysalis, enjoying the comfort and shelter
within; we fear to open our wings in the sunshine.
We must, however, have courage and strength to break
the shell of selfhood and step out of ourselves into
a new life. As Plotinus beautifully says, we must
prepare ourselves to make the flight "of the
alone to the Alone".
We need not think of liberation as entirely beyond
our immediate attainment and as being reserved for
the adept. Is there not a liberation for every day,
for every month, for every year? Each day ought, surely,
to bring its own liberation as we break off the shell
of yesterday. We must remain free and fresh, and avoid
becoming fixed, formal and set, if we would hear and
answer the call of the Masters. They have given us
the great invitation: "Come out of your world
into Ours." In Their world there is continual
and unbroken service. Thought of self is an utter
impossibility. Often our [100] self-centredness forms
the only obstacle which prevents our entering Their
world.
Let us determine that all our chrysalis-fetters shall
be broken. While our Lord is here this should be easy.
His radiance shines upon us like the rays of the sun
upon the chrysalis and the rosebud. The nearer He
comes, the more rapid should be our unfoldment, which,
like that of the butterflies and flowers, must be
natural and without self-consciousness. Let us try
to draw nearer to Him, to touch but the hem of His
garment ". Even though we may never see Him in
the flesh, we may find Him in the quiet places of
the heart, and having found Him, shall have discovered
a source of strength, joy and peace which will be
a defense against all the troubles of the world and
a sure support amid the trials of the Path. These
trials are inevitable. Not one of us who is seeking
liberation will be exempt from the pain caused by
the breaking of the chrysalis. If, however, we have
found Him we can bear the pain, for His strength will
support us and His love will heal our wounds.
CHAPTER XII
CAMP-FIRE GLEAMS
Reprinted from The Herald of the
Star.
An account of the camp-fire meetings
of the Order of the Star in August, 1927
[101] It may be of interest to describe the physical
events which made the camp-fire gatherings at Ommen
so happy, memorable and inspiring, and afterwards
to attempt to give an impression of the far more important
superphysical presences and powers which blessed those
unforgettable evenings of spiritual communion and
illumination.
For quite an hour before the official time of the
lighting of the fire, we began to walk through the
young pines towards the great clearing in which the
fire was built.
Gradually the many circles of wooden seats were filled
and we sat silent for a time in preparation for the
arrival of Krishnaji, the Protector and our other
leaders.
The proceedings usually opened with some music, followed
by a reading by Krishnaji of one or more [102] of
his own poems, after which he and Dr. Besant proceeded
to light the fire. As the flames rose high up into
the air, Krishnaji chanted the invocation to Agni
as Lord of Fire, and they returned to their seats.
Then Krishnaji spoke, telling us the way to liberation,
and of his longing to share with us his own happiness
and emancipation from the sorrows of the world and
to lift the whole world into that realm of beauty,
light and splendour which he has entered.
As he spoke the darkness deepened. The sun, the Lord
of day, sank behind the pines, glowing red between
their stems as he gave us into the gentle hands of
the Queen of the night.
The sky was serene and beautiful with many clouds.
Wild birds flew above the tree tops and gradually,
one by one, the stars appeared. Later the moon, rising
through the pines, gave her light and beauty to the
scene to which her consort had just closed his eyes.
The newly-lighted fire burned fiercely at first and
then became a glowing and radiant body through which
the burning skeleton of pine logs could be traced.
Such was the setting in which the Teacher once more
gave the ancient teaching to man, and began another
chapter in the new gospel of [103] happiness and liberation;
thus the story of the Bible of the future was continued
in the year of our Lord nineteen hundred and twenty-seven.
* * *
During the long silence which precedes the lighting
of the fire, the hosts of the angels and of the dead
gather from the four quarters of the earth. High up
in the air the angels reproduce the great circular
vortex which the camp-fire gathering makes down below.
In their thousands they are collected into a vast
ring of shining ones, forming a glorious living rim
to the chalice which angel and human hearts are offering
to their Lord.
As the quiet deepens and the auras of all are blended
more closely together, the form of a great lotus flower
is produced with the fire as the heart. When the logs
are lighted and the flames arise, the heart of the
lotus blazes high up into the inner worlds. Within
each human heart a lotus is reproduced in miniature,
and its centre lights up as the symbol of fire is
displayed in all its beauty and power.
At the first words of the chant to the great god,
Agni, the Lord of Fire, his representative appears--a
mighty angel belonging to the order of the gods of
Fire. A giant in stature, he towers high above the
heads of the great crowd, a living [104] flame, a
magnificent fire-being inspired with an intelligence
which "burns" with fierce intensity. He
stands motionless, save that the flames which are
his aura leap and play within him, and shoot forth
like fiery wings as his power and his blessing are
bestowed.
Other mighty figures are to be seen shedding the
light of their beneficent presence upon the great
assembly; other powers are released as their blessing
is bestowed. High up in the heavens, above the ring
of devas, the star of the Lord of the World shines
forth. His is the influence which holds the people
immovably firm, with a rock-like stability, in perfect
steadiness, in mental and emotional equipoise. White,
silver and blue, His power descends in a translucent
stream and envelops the circle on the earth below.
Where that influence manifests the hatred of the great
opposers is of no avail. No external onslaught, no
evil attacking force can disturb the harmony and safety
of those within its protecting power. Over the heads
of many of his chosen ones a star shines forth in
miniature, in answer to the presence of His star which
shines high above the heads of all. The great white
power-angels stand on guard ringing the camp-fire
round. Under such protection and in such power the
Lord of Love bestows the blessing of His presence
upon earth.
[105] Others of His great brethren so appear. The
presence of His predecessor, the first-fruit of humanity,
seemed to shine forth with all His beauty and splendour
on one of the earlier evenings, as the Lord of Wisdom
bestowed His blessing on the followers of His great
brother, who is the Lord of Love. Near the wooden
throne on which His chosen helpers in the lower world
are seated, their Masters appear. The Lord of Love
to be-- the future Bodhisattva--comes to bless the
labours which one day He will perform. In all His
wondrous Christ-like beauty, He gives His blessing,
sends forth His power and His love. His eyes are deep
pools of wisdom and compassion, His heart a refuge
and a sure retreat for those who tread the path of
love. A beautiful smile irradiates His countenance
as He enfolds angels and men within the embrace of
His most tender love. Glorious indeed are the members
of the race of the Tathagatas!
The Manu-to-be is also clearly to be seen near His
great representative in the outer world, the Protector
of the Order of the Star. His power, mingled with
that of the King, flows forth through her, for she,
too, holds the vast assembly within the play of her
auric power.
Closer even than these seems the presence and the
power of Him in whose domain the work is [106] done,
the Prince whose guests we are. All Europe shares
in the blessing of these evenings round the camp-fire,
of the presence of the Great Ones and’ of the
love and wisdom of the Lord. And so the Prince gives
His blessing in return, as, like some courtly host,
He welcomes us on the great continent which is in
His charge.
* * *
Krishnaji rises to speak and the rending of the veils
begins. He calls to that which lies hidden so deep
within us that, as yet, we are unaware of its existence.
He calls and calls, digging deeper and deeper to find
in us that which he has found in himself. Layer after
layer is uncovered. Veil after veil is rent. Prop
after prop is taken away. Still he goes on calling,
till at last the answer comes. So deeply hid is that
to which he calls, that at first the answer is scarcely
audible. Yet he hears, he knows and still he calls.
The deepest self, the veritable Atma, at last is
stirred by the power of his liberated Atmic self.
Deeper and deeper he descends into our inmost selves,
until the naked spirit shines forth and answers to
the call. So strange, so foreign is that deepest self
that even yet we hardly realise its answer. Dimly
we see the flashing light that passes from the central
heart of angel and of man, living or dead. He takes
these flowing streams, [107] these lightning flashes
from angel and from man, and weaves them into a wondrous
rope which binds the world ever more closely to Himself.
Slowly, as we learn " to see with His eyes,"
the boundaries of the camp-fire widen to include the
world. All the peoples of the earth appear as if gathered
on some great plain. All the peoples of the earth,
the living and the dead, answer to the call. The Christ
is calling to Himself within us and within all the
world. The Christ within answers to the Christ without.
We seem to answer first, for we are near and we have
Krishnaji with us to rend the veil. We know that we
have answered. As yet, the world knows it not. One
day the whole world must know, for Krishnaji belongs
to the whole world.
The trees and plants are answering. Is the God within
them less deeply hidden? Have they less for Krishnaji
to tear away?
As he speaks, the spirit of the Christ descends,
as a great collective inspiration, into the hearts
and minds of all. It draws nearer and nearer in a
great ring-shaped cloud of golden light. It hovers
over our heads, descends still lower, slowly and gently,
like a warm summer rain, till all are enwrapped in
its beauty, its peace and all-compel-ling love.
[108] The voice is silent.
Night after night, as he ceases to speak, a miracle
occurs. Two thousand seven hundred people remain perfectly
still. In that silence the splendour of splendours
is revealed to the inner eyes. The figure of the Lord
appears above the head of Krishnaji. The silence deepens.
We are enfolded in His embrace, filled with tenderness
and compassion as He draws near.
In the lower worlds there is a yearning, wistful
tenderness in His face; in the higher, radiant and
abundant joy. He watches with compassionate gaze as
we disperse, the angels to their celestial regions,
the dead to their several worlds, the living into
the forest and the camp. A quiet hour of peaceful
meditation follows until night falls. The darkness
deepens. The camp-fire is deserted. Yet He remains.
All through the night we are enwrapped in His all-embracing
love, held safe by His protecting power. Miracle of
miracles--the Christ is here! Krishnaji has torn aside
the veil, has led us into the very depths of our own
being, and the splendour of splendours is revealed!
* * *
The last evening seemed to be the most wonderful
of all. From the first the power of the Father of
our race, the Manu Vaivasvata, seemed to [109] brood
over the assembly, as if His figure stood near the
Protector of the Order.
His eagle eye seems to gaze upon the throng of His
future servants and followers, the children of His
new race. He sweeps the whole gathering with an appraising
glance, as He waits for the physical work of the evening
to begin. A glorious smile, strong yet tender, appears
on His face, as Krishnaji begins to read the poem
with which he opens the evening’s proceedings.
Then follows the lighting of the last camp-fire,
and a great Fire Lord appears. Surely this must be
the God Agni Himself, who comes to bless the final
gathering. The fire burns quickly and fiercely. The
flames rise high and, bent by the wind, curve and
flicker over our heads.
Then comes the closing talk. Krishnaji seems doubly
inspired tonight and to speak with unusual strength,
firmness and inspiration. Some measure of the Manu’s
mighty power must surely lie behind the force, energy
and depth of this great speech.
It is a night of fire. The fire itself, fanned by
the night wind, burns more fiercely and brilliantly
than on any of the preceding evenings. There is fire
in Krishnaji’s words, fire in his Message. "You
must renounce; you must be clean, pure and strong.
In you must be born the strength, the determination
to climb to the mountain top."
[110] In the last five minutes a change seems to
occur. The voice softens, the overshadowing power
of the Lord becomes the manifestation of His actual
presence in our midst. In that last speech the Lord
of Power gave way to the Lord of Love, who then shone
forth in all His beauty as the embodiment of unity
and truth.
* * *
Undoubtedly, great changes are occurring in the hearts
and minds of many who are gathered here. Burdens are
being thrown aside, imprisoned spirits being set free.
The life force seems to flow more freely through us
all. Souls bent down by the weight of ignorance, born
of false values and the lack of spiritual insight,
are learning to stand upright. Light is being let
into the dark places of our lives; latent powers stir
from their long sleep and begin to manifest themselves
in us.
Liberation, like all else in this impermanent universe,
must be relative. Even the minerals, jewels, trees
and flowers can gain it; do attain to it. Men and
women at all stages of development attain to the liberation
of to-day. Through the liberation of to-day eternal
liberation shines.
Between the present and the future are many to-morrows,
each with its liberation, all shot with the colours
and the light of the final liberation. All [111] are
complete at their stage; all are steps on the Pathway
to Nirvana.
So to-day men say that they have found liberation.
Krishnaji has set them free. The wisdom of the Lord
has opened the prison doors. Men become simple in
an hour. Nay, with one sentence He releases them.
Once more we have been shown the ancient Pathway
which leads through the Kingdom of Happiness, to the
eternal bliss of Nirvana.
L’ENVOI
THE SERVANTS OF THE LORD
A DREAM AT OMMEN
[112] ON the night of August 11th, 1927, I dreamt
that a large number of people from different parts
of the world were addressed by a teacher as follows:
"Many of you are gathered together in the service
of the Lord and your sleeping bodies lie under His
protection. Wherever you may be you are all channels
for His life. He gives His life to the world through
each one of you and as His mission progresses He will
need you more and more. As the whole hierarchy serves
Him in His great task in the inner worlds, so must
you give yourselves to Him in the outer. His life
needs many vessels, His wisdom many forms. No single
form in the lower worlds can contain the whole. All
our forces and all our lives must be placed at His
disposal. His work must come first, His lightest wish
be instantly obeyed.
"Though we work in many lands we must be united
in our service for Him. Watch, therefore, [113] for
the expressions of His wish. Keep the channels open,
that His life may flow freely through. He comes in
many lands in many forms. He visits all the peoples
of the earth. Many men and women in the outer world
will become the channels of His teaching and His life,
for He seeks to reach the whole earth.
"Your added knowledge gives you an added usefulness
and you provide Him with a means whereby He may link
Himself more closely to the world. Learn to draw the
men and women of the world into your hearts that through
you they may pass into His presence.
"See that you keep the temple of your lives
spotless and holy and your hearts open to Him that
He may find a dwelling-place therein. Become His messengers,
His priests ministering to the people in His name.
Draw the whole world nearer and nearer to Him. Offer
yourselves gladly as the channels for His life and
if need be as targets for the hostility and criticism
of a world that understands Him not. Be not afraid
of aught that men can say or do, His power is invincible
and His wisdom is perfect, therefore His mission cannot
fail.
"This life is the consummation of many lives.
The long desired opportunity is yours, if you would
take it. Think not of yourselves, but of Him. [14]
Lose yourselves in Him and in His service. So shall
you tread the Path which His presence among men makes
relatively easy for human feet to tread. So shall
you win the liberation to which in His compassion
He seeks to lead you. Intuit the wisdom behind His
words; do not allow them to be barriers on the path
along which the wisdom contained within them is designed
to guide you. Leaders of men most of you will become,
founders of the new civilisation, teachers in the
new age, by virtue of His power and His wisdom enshrined
in you. A new era has dawned. Become the
messengers of the new light, each through his own
work, each to his own world. Through you and many
others the blessing of the Lord will quickly reach
the whole of the world.
"Maintain the thought of unity. Remember that
there is but one work which is His work, that in His
eyes there are neither greater .nor lesser, that all
who serve Him share equally in His most perfect love.
Love one another that His love may be spread abroad.
Serve together that your individual service may be
more effective. Keep yourselves
free from the delusions of the world. Fix your eyes
upon the goal and strive continually to find your
way nearer and nearer to the heart of reality, to
that eternal and unchanging bliss which one day will
be yours.
[115] "I give you my blessing, that you may
serve Him the more effectively. Be towers of strength,
lovers of your fellowmen and channels for the Wisdom
of the Lord."
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