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We are, with the words of the Second Stanza calling on the presence of Love and merging it in essence with the presence of Light. Light can be seen as intelligence, love can be seen as compassionate empathy. When they are blended together we get that rare human being who is soundly grounded on this earth and sees it through the acquired lens of inspired perception. This lens, spun from the sturdy threads of the soul, sees humanity’s tapestry as it truly is, a creation of evolution in constant motion.

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Through the right application of these divine energies and forces, the Triangles group who chants this Great Invocation becomes the lighted channel through which humanity itself is exhorted to take up the effort to establish God’s will on earth, and transform the Earth into a sacred planet. Thus, by dedicated and heart felt group chanting of the Great Invocation, the lighted Triangles which are energetically created all around the planet invoke, precipitate and distribute the divine energies of light, love and power into the hearts and minds of all humanity. I would like to conclude by reminding ourselves that it is our sacred duty to go forward being cognizant of the fact that the Triangles work is a sacred service to humanity and to the Hierarchy which is performed in all humility and dedication to the will of God.

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Discrimination is an important quality for those on the Path.  Krishnamurti in his book, At the Foot of the Master states that “discrimination is to be practiced not only at the beginning of the Path, but at every step...everyday until the end.”   D.K. defines discrimination as a faculty whereby the Self recognizes its own essence in all forms, and concerns the duality of Self and the not-Self.  The quality is a method that spirit uses to liberate itself from matter, and discern between illusion and that which it veils, including discriminating between life and form, and spirit, soul and body via the use of will, love and intellect. 

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In the west we observe the happenings of our time from the dual perspective of the culture in which we live; the dual perspective shapes all our communications, all our attempts at problem solving.  I wonder whether the current turmoil could be evidence not of our failure to love God and our neighbor, but of our response to following this commandment.  Perhaps our seeming inability to move toward solutions is evidence that we are at long last actively attempting to conform to divine intention at the various levels of our understanding.  Whether we have knowledge of the Plan for humanity, or even that there is a plan, we can see our cleavages clearly; in this lies the opportunity to find our way beyond them.  And to do so we must find our way beyond the world view of separateness that dominates our western world culture.

And this, in my opinion, is at the heart of the new beginning we are forging.  It is in the world viewed from soul that we seek to move away from separateness, to move toward experiencing life from within the heart of love that holds all things in wholeness.  We come to live more comfortably in paradox, functioning in the worldview of daily life, and knowing the reality of unity within.  Definitions of good and evil can be understood as ripeness and unripeness.  The teaching in Matthew, “Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit,” we have in Aramaic as “A ripe tree brings forth ripe fruit, an unripe tree brings forth unripe fruit” (Matthew 7:17).  In this worldview, there is no permanent external standard of goodness or of evil, but a recognition of the role of time and place, setting and circumstance in the ripe or unripe expression of the wholeness within.