SECTION TWO - THE CAUSES OF GLAMOUR - Part 2
The glamour of organisation.
The glamour of the outer, which hides the inner.
The glamour of devotion.
The glamour of adherence to forms and persons.
The glamour of idealism.
The glamour of loyalties, of creeds.
The glamour of emotional response.
The glamour of sentimentality.
The glamour of interference.
The glamour of the lower pairs of opposites.
The glamour of World Saviours and Teachers.
The glamour of the narrow vision.
The glamour of fanaticism.
The glamour of magical work.
The glamour of the relation of the opposites.
The glamour of the subterranean powers.
The glamour of that which brings together.
The glamour of the physical body.
The glamour of the mysterious and the secret.
The glamour of sex magic.
The glamour of the emerging manifested forces.
I have here enumerated many glamours. But their names are legion, and I have by no means covered the possibilities or the field of glamour.
One of the groups with which I have worked had certain characteristics and difficulties, and it might be of value if I mentioned it here.
This group had a curious history in relation to other groups, because its personnel changed several times. Each time, the person who left the group had been in it from karmic right and old relation to myself or to the group members,  and had, therefore, earned the opportunity to participate in this activity. Each time they failed, and each time for personality reasons. They lacked group realisation and were definitely occupied with themselves. They lacked the new and wider vision. So they eliminated themselves from this initial new age activity. I am explaining this, for it is valuable to disciples to grasp the fact that karmic relation cannot be ignored and that group opportunity must be offered, even though it delay functioning in group service.
Several of the group members were still struggling with glamour and it needed a longer time for them to adjust themselves to recognition of it when encountered. The major task of this group was to dissipate some of the universal glamour by a united indicated meditation. Certain of the group members also were facing or had major adjustments in their lives, and it took a little time for the needed subjective rhythm to become established. But they all worked with understanding, perseverance and enthusiasm, and it was not long before the group work was started.
You would find it of value to consider the following questions:
1. What is the method whereby ideas are developed from the moment of impressing the mind of some intuitive?
Broadly speaking, they pass through the following stages, as you have oft been told:
a. The idea . . . based on intuitive perception.
b. The ideal . . . based on mental formulation and distribution.
c. The idol . . . based on the concretising tendency of physical manifestation.
2. What glamours do you feel are particularly dominant in the world today, and why?
3. I have spoken often of the work which this group and certain other groups are intending to do in dissipating world glamour. Have you any ideas as to how this should be done, or what will be demanded of you?
3. The Contrasts between the Higher and the Lower Glamours.
In the preceding part of this section we considered (briefly and all too cursorily) some of the causes of the dense glamour which surrounds humanity. That this glamour is very ancient, powerfully organised, and is the dominant characteristic of the astral plane emerged clearly, as did the fact of the three major predisposing subsidiary causes:
1. The glamours induced by the planetary life and inherent in substance itself.
2. Those glamours which are initiated by humanity, as a whole, and intensified throughout an aeonial past.
3. Glamour engendered by the individual himself, either in the past, through participation in world glamour, or started this life.
To all of these, every human being is prone and for many lives proves himself the helpless victim of that which he later discovers to be erroneous, false and deceiving. He learns then that he need not fall supinely under the domination of the past—astral, emotional and glamorous—but that he is adequately equipped to handle it, did he but know it, and that there are methods and techniques whereby he can emerge the conqueror of illusion, the dissipator of glamour and the master of maya. This is the initial revelation, and it is when he has realised the implication of this and has  set out to dominate the undesirable condition that he arrives later at a recognition of an essential duality. This is, for the time being, in no case an illusion. He discovers the relationship between himself as a personality, the true Dweller on the Threshold, and the Angel of the PRESENCE—guarding the door of initiation. This marks a critical moment in the life of the disciple for it indicates the moment wherein he can begin to tread the Path of Initiation, if he so desires and possesses the required fortitude.
In the last analysis, the partial subjugation of glamour and escape from the complete thraldom of illusion are indications to the watching Hierarchy that a man is ready for the processes of initiation. Until he is no longer completely deceived and until he is somewhat free mentally, it is not possible for him to face the waiting Angel and pass through the door. One thing I would here point out to you: after passing through the door of initiation, the disciple returns each time again to take up anew his tasks in the three worlds of activity; he there re-enacts the former processes—briefly and with understanding—after which he proceeds to master the essentials of the next initiatory lesson. I am here putting a great deal of information in a very condensed form, but that is all that is possible at this time.
For a long time, the sense of dualism pervades the disciple's being and makes his life appear to be a ceaseless conflict between the pairs of opposites. The battle of the contraries is taking place consciously in the disciple's life. He alternates between the experiences of the past and a recollection of the experience of initiation through which he has passed, with the emphasis, first of all, in the earlier experiences; later, in the final great experience which is so deeply colouring his inner life. He has prolonged moments wherein he is the baffled disciple, struggling with glamour, and brief moments wherein he is the triumphant initiate. He  discovers in himself the sources of glamour and illusion and the lure of maya until the moment arrives when again he stands before the portal and faces the major dualities in his own particular little cosmos—the Dweller and the Angel. At first he fears the Angel and dreads the light which streams from that Angel's countenance, because it throws into vivid reality the nature of the Dweller who is himself. He senses, as never before, the formidable task ahead of him and the true significance of the undertaking to which he has pledged himself. Little by little, two things emerge with startling clarity in his mind:
1. The significance of his own nature, with its essential dualism.
2. The recognition of the relationship between the pairs of opposites with which he, as a disciple, has to work.
Once he grasps the relation of the lower major duality (that of the personality and the soul) he is then prepared to pass on to the higher reality, that of the integrated Self (personality and soul) and its relation to the PRESENCE. In this statement, you have expressed in a few concise words the result of the first three initiations and the two final. Ponder on this.
It will be of real value, I believe, if I relate for your benefit the various contrasting characteristics of the intelligent man and the disciple, using the word "disciple" to cover all stages of development from that of accepted disciple to that of the Master. There is naught but the Hierarchy, which is a term denoting a steady progress from a lower state of being and of consciousness to a higher. This is in every case the state of consciousness of some Being, limited and confined and controlled by substance. You will note that  I say "substance " and not "form" for it is in reality substance which controls spirit for a long, a very long, cycle of expression; it is not matter that controls, for the reason that gross matter is always controlled by the forces which are esoterically regarded as etheric in nature and, therefore, as substance, not form. Remember this at all times for it holds the clue to the true understanding of the lower nature.
We will study, therefore, the basic essential contrasts which the disciple must intuitively grasp and with which he must familiarise himself. We will divide what we have to say into four parts, dealing briefly, but I trust helpfully, with each:
a. The contrast between Illusion and its opposite............ Intuition.
b. The contrast between Glamour and its opposite.......... Illumination.
c. The contrast between Maya and its opposite............... Inspiration.
d. The contrast between the Dweller on the Threshold
and its opposite........................................................ The Angel of the
This, you will realise, is a large subject and deals with the major problem of the disciple. I would refer you at this point to what I have already said anent these four aspects of glamour, and would ask you to refer with care to the various charts and tabulations which have been given to you from time to time.
a. The Contrast between Illusion and Intuition.
I have chosen this as the first contrast with which to deal as it should (even though it probably may not) constitute the major glamour of the members of this group. Unfortunately the emotional glamour dominates still and, for the majority of you, the second contrast, that between glamour and illumination, may prove the most useful and the most constructive.
Illusion is the power of some mental thoughtform, of some ideal, and some concept—sensed, grasped and interpreted  in mental form—to dominate the mental processes of the individual or of the race and consequently to produce the limitation of the individual or group expression. Such ideas and concepts can be of three kinds, as I realise you should know:
1. They can be inherited ideas, as in the case of those who find it so difficult to adjust themselves to the new vision of world life and of social order, as expressed in the newer ideologies. They are powerfully conditioned by their cast, their tradition and their background.
2. They can be the more modern ideas which are, in the last analysis, the reaction of modern thought to world conditions and situations, and to these many other aspirants are very prone and most naturally so, especially if living in the vortex of force which we call modern Europe. Such modern ideas are construed today into major currents and dominating ideologies, and to these every intelligent person must inevitably react, though they forget that that reaction is based on tradition, or upon national or international predisposition.
3. They can be the newer dimly sensed ideas which have in them the power to condition the future and lead the modern generation out of darkness into light. None of you as yet really sense these new ideas, though in moments of high meditation and spiritual achievement, you may vaguely and briefly react to them. That reaction may be real just in so far that it conditions, with definiteness, your service to your fellowmen. You can react correctly and can do so increasingly if you preserve your soul's integrity and are not overcome by the battle and the fever of your surroundings within your chosen field of service.
A mental illusion might perhaps be described as an idea, embodied in an ideal form, which permits no room or scope for any other form of ideal. It precludes an ability, therefore, to contact ideas. The man is tied to the world of ideals and of idealism. He cannot move away from it. This mental illusion ties and limits and imprisons the man. A good idea may consequently become an illusion with great facility and prove a disastrous conditioning factor in the life of the man who registers it.
You might well ask here if the Hierarchy itself is not conditioned by an idea and, therefore, is itself a victim of general and widespread illusion. Apart from the fact that the Directors of the Hierarchy and the Custodians of the Plan are never permitted to become such until they are free from the incentive of illusion, I would remind you that all ideas stream into the planetary consciousness along the channel of the seven rays. Thus, the Hierarchy is wide open, in any case, to the seven major groups of ideas which are the IDEA of God for any specific point in time, expressed in seven major ways—all of them equally right and serving the sevenfold need of humanity. Each of these seven formulations of God's Idea has its specific contribution to make; each of them is a true idea which has its part to play in human or planetary service; and each of them is so interrelated with the other six expressions of the same divine Idea, working out as ideals upon the mental plane, that there can be no narrowing down to one idea with its ramifications as happens among men. There is, at least, sensitivity to seven groups of ideas and their resultant ideals and—if it were no more than that—the Hierarchy is so far fluid and pliable. But it is far more than just this, for, to the members of the Hierarchy, the idea and its effects are not only interpreted in terms of human thoughtforms and human idealism, but they are also to be contacted and studied in their relation to the  Mind of God Himself and to the planetary kingdoms. These ideas come from and they emanate from the buddhic plane, which is seldom open to the consciousness of the average disciple and certainly is not open to the contact of the average idealist. I would here remind you that few idealists are personally in touch with the idea which has given birth to the idealism. They are only in touch with the human interpretation of the idea, as formulated by some disciple or intuitive—a very different thing.
An illusion can, therefore, be defined as the consequence of an idea (translated into ideal) being regarded as the entire presentation, as the complete story or solution and as being separated from and visioned independently of all other ideas—both religious in nature or apparently completely unrelated to religion. In this statement lies the story of separation and of man's inability to relate the various implications of a divine idea with each other. When visioned and grasped in a narrow and separative manner, there is necessarily a distortion of the truth, and the disciple or aspirant inevitably pledges himself to a partial aspect of reality or of the Plan and not to the truth as far as it can be revealed or to the Plan as the Members of the Hierarchy know it. This illusion evokes in the disciple or idealist an emotional reaction which immediately feeds desire and consequently shifts off the mental plane on to the astral; a desire is thus evoked for a partial and inadequate ideal and thus the idea cannot arrive at full expression, because its exponent sees only this partial ideal as the whole truth and cannot, therefore, grasp its social and planetary and its cosmic implications.
Where there is a real grasp of the whole idea (a rare thing indeed) there can be no illusion. The idea is so much bigger than the idealist that humility saves him from narrowness. Where there is illusion (which is usual and commonplace)  and a vague interpretive reaction to an idea, we find emerging fanatics, vague idealists, sadistic enforcers of the idea as grasped, one-pointed and narrow men and women, seeking to express their interpretation of God's idea, and limited, cramped visionaries. Such illusionary picturing of reality and such visionary showing forth of the idea has been both the pride and the curse of the world. It is one of the factors which has brought our modern world to its sorry pass, and it is from this misuse of the divine faculty of touching the idea and transforming it into the ideal that the world is today suffering—probably inevitably. The imposition of these humanly and mentally interpreted ideas in the form of limited ideologies has had a sorry effect upon men. They need to learn to penetrate to the true idea which lies behind their ideal and to interpret it with accuracy in the light of their soul, besides employing those methods which have the warrant and the sanction of LOVE. It is, for instance, no illusion that the idea which finds expression in the statement that "all men are equal" is a fact which needs emphasis. This has been seized upon by the democratically inclined. It is indeed a statement of fact, but when no allowance is made for the equally important ideas of evolution, of racial attributes, and of national and religious characteristics, then the basic idea receives only limited application. Hence the enforced ideological systems of our modern times and of the present day, and the rapid growth of ideological illusions, which are nevertheless based on a true idea—each and all without any exception. It is again no illusion that the development of the Christ consciousness is the goal of the human family, but when it is interpreted in terms of authoritative religion and by those in whom the Christ consciousness is as yet undeveloped, it becomes simply a nice concept and often a sadistic incentive and thus enters immediately into the realm of illusion.
I cite these two illustrations, out of many possible ones, so that you may realise how illusions come, how they develop and how they must eventually disappear; thus you can achieve some standard of comparison whereby to grasp the relative value of the true and the false, of the immediately temporal and the basic eternality of the real.
It will, therefore, be apparent to you that the lower or concrete levels of the mental plane will have acquired or accumulated—down the ages—a vast number of ideas, which have been formulated as ideals, clothed in mental matter, nourished by the vitality of those who have recognised as much of the truth of the idea as they are capable of expressing and who have given to these ideals the emphasis of their thoughtform-making faculty and their directed attention, which necessarily implies the energising of the limited formulated ideal because—as you know—energy follows thought.
These forms of thought become objectives towards which the subjective reality, man, reaches and with which he identifies himself for long periods of time; into them, he projects himself, thus vitalising them and giving them life and persistence. They become part of him; they condition his reactions and activities; they feed his desire nature and consequently assume undue importance, creating a barrier (of varying density, according to the extent of the identification) between the man in incarnation and the reality which is his true Being.
There is no need for me here to itemise any of these prevailing thoughtforms and aspects of intellectual and mental illusion. I would not have you think for a moment that the embodied idea, which we call an ideal, is in itself an illusion. It only becomes so when it is regarded as an end in itself instead of being what it essentially is, a means to an end. An ideal, rightly grasped and used, provides a temporary  aid towards the attainment of immediate and imminent reality which it is the goal of the man or the race, at any particular time, to reach. The idea before the race today is the re-establishing (upon a higher turn of the spiral) of that spiritual relationship which characterised the race in its child state, in its primitive condition. Then, under the wise guidance and the paternalistic attitude of the Hierarchy and the initiate-priests of the time, men knew themselves to be one family—a family of brothers—and achieved this through a feeling and a developed sensuous perception. Today, under the name of Brotherhood, the same idea is seeking mental form and the establishment of a renewed spiritual relationship (the idea) through training in right human relations (the ideal). This is the immediate goal of humanity.
This result will be inevitably brought about by means of the cycle of necessity through which we are now passing and the dimly sensed idea will—as a result of dire necessity—impose its rhythm upon the race and thus force the realisation of true Being upon all men. If a close study is made of the basic foundation of all the ideologies without excepting any, it will be discovered that this idea of integral relationships (often distorted in presentation and hidden through wrong methods), of spiritual objectives and of definite positive brotherly activity lies behind every outer form. I have used the current situation as an illustration of the idea taking form as the ideal and, alas, brother of mine, oft becoming the idol and the fanatical misunderstood and over-emphasised goal of the masses, under the guidance of some pronounced idealist. An ideal is a temporary expression of a basic idea; it is not intended to be permanent but simply to serve a need and to indicate a way out of the past into a more adequate future. All the present ideals, expressing themselves through the current ideologies, will serve their  purpose and eventually pass away, as all else has passed in the history of the race and will give place, eventually, to a recognised spiritual relationship, a subjective fellowship, as a defined and expressed brotherhood. These will produce, when sufficiently developed and understood, a form of control and guidance and a species of government which it is not possible for even advanced thinkers at this time to grasp.
When ideals and mental concepts and formulated thoughtforms dominate the mind of an individual, a race or humanity in general, to the exclusion of all perspective or vision and to the shutting out of the real, then they constitute an illusion for as long as they control the mind and method of life. They prevent the free play of the intuition, with its real power to reveal the immediate future; they frequently exclude in their expression the basic principle of the solar system, Love, through the imposed control of some secondary and temporary principle; they can thus constitute a "forbidding dark cloud of rain" which serves to hide from view the "raincloud of knowable things" (to which Patanjali refers in his final book)—that cloud of wisdom which hovers over the lower mental plane and which can be tapped and used by students and aspirants through the free play of the intuition.
Let us now consider the intuition, which is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane and surrounds him entirely with man-made thoughtforms, barring out escape into the higher realms of awareness or into that loving service which must be given in the lower worlds of conscious, manifested effort.
The major point I would seek to make here is that the intuition is the source or the bestower of revelation. Through the intuition, progressive understanding of the ways of God in the world and on behalf of humanity are  revealed; through the intuition, the transcendence and the immanence of God is sequentially grasped and man can enter into that pure knowledge, that inspired reason, which will enable him to comprehend not only the processes of nature in its fivefold divine expression but also the underlying causes of these processes, proving them effects and not initiatory events; through the intuition man arrives at the experience of the kingdom of God, and discovers the nature, the type of lives and of phenomena, and the characteristics of the Sons of God as They come into manifestation. Through the intuition, some of the plans and purposes working out through the manifested created worlds are brought to his attention, and he is shown in what way he and the rest of humanity can cooperate and hasten the divine purpose; through the intuition, the laws of the spiritual life, which are the laws governing God Himself, conditioning Shamballa, and guiding the Hierarchy, are brought to his notice progressively and as he proves capable of appreciating them and working them.
Four types of people are subject to revelation through the awakening of the intuition:
1. Those on the line of the world saviours. These touch and sense the divine plan and are pledged to service, and to work for the salvation of humanity. They are found expressing different and varying degrees of realisation, stretching all the way from the man who seeks to reveal divinity in his own life and to his immediate small circle (through the medium of the changes and effects wrought in his personal life) to those great Intuitives and world Saviours, such as the Christ. The former is motivated in all probability by some one intuitive crisis which entirely remade him and gave him a new sense of values; the latter can, at will, rise into the world of intuitive perception and  values and there ascertain the will of God and a wide vision of the Plan. Such great Representatives of Deity have the freedom of the Holy City (Shamballa) and of the New Jerusalem (the Hierarchy). They are thus unique in their contacts and there have been relatively few of Them as yet.
2. Those who are on the line of the prophets. These touch the Plan at high intuitive moments and know what the immediate future holds. I do not refer here to the Hebrew prophets, so familiar to the West, but to all who see clearly what should be done to lead humanity out of darkness into light, beginning with the situation as it is and looking forward into a future of divine consummation. They have a clear picture in their minds of what is possible to accomplish, and the power to point it out to the people of their time. They necessarily range all the way from those who have a relatively clear vision of the cosmic picture and objectives to those who simply see the next step ahead for the race or the nation. Isaiah and Ezekiel are the only two of the Hebrew prophets who had true prophetic and cosmic vision. The others were small, but intelligent men who, from analysis and deduction, assessed the immediate future and indicated immediate possibilities. They had no direct revealing intuition. In the New Testament, John, the beloved disciple, was privileged to gain a cosmic picture and a true prophetic vision which he embodied in the Apocalypse, but he is the only one who so achieved and he achieved because he loved so deeply, so wisely and so inclusively. His intuition was evoked through the depth and intensity of his love—as it was in his Master, the Christ.
3. Those who are the true priests. They are priests by spiritual calling and not by choice. It is the misunderstanding of the province and duties of a priest which has led all the Churches (in the East and in the West) to their disastrous  authoritarian position. The love of God, and the true spiritual incentive which recognises God immanent in all nature and peculiarly expressing that divinity in man, is lacking in the bulk of the priesthood in all the world religions. Love is not the guide, the indicator and the interpreter. Hence the dogmatism of the theologian, his ridiculous and profound assurances of correct interpretation, and his oft-times cruelty, cloaked by his claim of right principles and good intentions. But the true priest exists and is found in all religions. He is the friend and the brother of all and, because he loves deeply, wisdom is his and (if he is of a mental type and training) his intuition is awakened and revelation is his reward. Ponder on this. The true priest is rare and is not found only in the so-called "holy orders".
4. Those who are the practical mystics or occultists. These, by virtue of a disciplined life, an ardent aspiration, and a trained intellect, have succeeded in evoking the intuition and are, therefore, personally in touch with the true source of divine wisdom. This, it is their function to interpret and to formulate into temporary systems of knowledge. There are many such, working patiently today in the world, unrecognised and unsought by the unthinking. Their need today is to "assemble themselves" in this hour of the world need and so let their voice be clearly heard. These people are resolving the sense of duality into a known unity, and their preoccupation with reality and their deep love of humanity have released the intuition. When this release has taken place, no barriers are felt and true knowledge as a result of revealed wisdom is the gift which such people have, to give to their race and time.
These are the four groups who are exchanging illusion for the intuition. This is the initial resolution of the pairs of opposites, for there is no such resolution without the aid of the intellect, because the intellect—through analysis, discrimination  and right reasoning—indicates what should be done.
b. The Contrast between Glamour and Illumination.
One of the aptest symbols by which one can gather some picture of the nature of glamour is to picture the astral plane on three of its levels (the second, third and fourth, counting from the top downwards) as a land shrouded in a thick fog of varying densities. The ordinary light of the ordinary man, which is similar to the headlights of a car and their self-sufficient blaze, serves only to intensify the problem and fails to penetrate into the mists and the fog. It simply throws it into relief so that its density and its deterring effects become the more apparent. The condition of fog is revealed—but that is all. So it is on the astral plane in relation to glamour; the light which is in man, self-induced and self-generated, fails ever to penetrate into or to dissipate the gloom and the foggy miasmic conditions. The only light which can dissipate the fogs of glamour and rid the life of its ill effects is that of the soul, which—like a pure dispelling beam—possesses the curious and unique quality of revelation, of immediate dissipation, and of illumination. The revelation vouchsafed is different to that of the intuition for it is the revelation of that which the glamour veils and hides, which is a revelation unique to the astral plane and conditioned by its laws. This particular utilisation of soul light takes the form of a focussed concentration of the light (emanating from the soul, via the mind) upon the state of glamour—particular or specific, or general and world-wide—so that the nature of the glamour is revealed, its quality and basis is discovered, and its power is brought to an end by a steady, prolonged period of concentration which is given to the dispelling of the condition.
In our next section we will deal in detail with the technique of this scientific use of light and, therefore, I will not elaborate the theme at this point. I will only deal with that much of it as will enable you, as a group, to begin your long awaited work upon the problem of dispelling the present world glamour—at least in some of its aspects. I am not defining glamour in this place or giving you instances of its activity as I did in the case of illusion and its contrasting correspondence, the intuition, because I covered the ground very thoroughly in the section immediately preceding, and you have only to refer to that section to read all that I am prepared to give you at this time.
I will, however, briefly define illumination, asking you to bear in mind that we are not here dealing with the illumination which reveals Reality, or the nature of the soul or which makes clear to your vision the kingdom of the soul, but with that form of illumination which is thrown down by the soul into the world of the astral plane. This involves the conscious use of light and its employment, first of all, as a searchlight, scanning the astral horizon and localising the glamour which is causing the trouble, and secondly, as a focussed distribution of light, turned with intention upon that area of the astral plane wherein it is proposed that some effort be made to dissipate the fog and mist which are there concentrated.
Certain basic premises are, therefore, in order and these might be stated as follows:
1. The quality and the major characteristic of the soul is light. Therefore, if that light is to be used and that quality expressed by the disciple and the worker, he must first of all achieve a recognised contact with the soul through meditation.
2. The quality of the astral plane—its major characteristic— is glamour. It is the field whereon the great battle of the pairs of opposites must be fought as they are the expression of ancient desire, in the one case—glamorous, deceptive and false—and in the other, high spiritual longing for that which is real and true. It should be here remembered that astral desire, wrong and selfish emotion and astral reactions to the facts of daily life, are not natural to the soul and constitute eventually a condition which serves to veil successfully the true nature of the spiritual man.
3. A relation must then be established between the soul and the astral plane, via the astral body of the disciple. This astral body must be regarded by him as his response apparatus to the world of sensation and as the only instrument whereby his soul can contact that level of expression—temporary and non-lasting as it may be. The disciple must, therefore, establish contact with the soul and do this consciously and with the needed emphasis and so carry soul light to his own astral body, learn to focus it there in the solar plexus centre, and from that point of achievement proceed to work upon the astral plane at the arduous task of dispelling glamour.
4. When this line of contact has been made and the soul, the astral body and the astral plane have thus been intimately related, the disciple must carry the focussed light from the solar plexus (where it has been temporarily localised) to the heart centre. There he must steadily hold it and work consistently and perseveringly from that higher centre. I might here paraphrase an ancient instruction for disciples, which can be found in the Archives of the Hierarchy and which refers to this particular process. I am giving you a brief and somewhat inadequate paraphrase of this ancient symbolic wording:
"The disciple stands and, with his back to the glamorous fog, looks towards the East from whence the light must stream. Within his heart he gathers all the light available and from that point of power between the shoulder blades the light streams forth."
5. The disciple must relinquish all sense of tension or of strain and must learn to work with pure faith and love. The less he feels and the less he is preoccupied with his own feelings or sense of achievement or of non-achievement, the more probable it will be that the work will proceed with effectiveness and the glamour be slowly dispelled. In this work there is no haste. That which is very ancient cannot be immediately dispelled no matter how good the intention or how accurate may be the grasp of the needed technique.
It will be apparent to you that there are elements of danger in this work. Unless the members of the group are exceedingly watchful and unless they cultivate the habit of careful observation, they may suffer from over-stimulation of the solar plexus until such time as they have mastered the process of rapidly transferring the light of the soul, focussed in the solar plexus, and the innate light of the astral body, also found localised in that centre, into the heart centre between the shoulder blades. I would, therefore, warn each and all of you to proceed with the utmost care and I would caution you that if you suffer any solar plexus disturbance or encounter in yourselves any increased emotional instability, to be not unduly disturbed. I would ask you to regard the phenomenon of disturbance as simply a temporary difficulty, incident upon the service which you are seeking to render. If you pay this intelligent attention to the matter and no more, refusing to be distressed or to be disturbed, no bad results will be felt.
In connection with your anticipated group work along these lines, you will proceed with your group meditation as indicated elsewhere (Discipleship in the New Age, Volume I, page 61), and then—when you have arrived at Stage III in the group meditation—you will work together as follows:
1. Having linked up with all your group brothers, then consciously carry out the hints given symbolically in the ancient writing which I paraphrased for you above.
a. Link up consciously with your soul and realise this linking as a fact.
b. Then carry the light of the soul, through the power of the creative imagination, direct to your astral body and from thence to the solar plexus centre—which is the line of least resistance.
c. Then transfer the light of the soul and the innate light of the astral body from the solar plexus centre to the heart centre, by a definite act of the will.
2. Then, imaginatively, stand with your back to the world of glamour and with the eye of your mind focussed on the soul, whose nature is LOVE.
3. Let a few minutes' interlude then take place wherein you stabilise yourself for the work, and definitely and consciously focus the light available, from all sources, within the heart centre. Imagine that centre between the shoulder blades as a radiant sun. I might here point out that this is, in the individual, the microcosmic correspondence to the "heart of the Sun" which is always directed by the "central spiritual Sun," localised in the head. Get this picture clearly into your consciousness, for it involves the dual, yet synthetic, activity of the head and the heart.
4. Then see a shaft of pure white light, broad and brilliant, pouring out of the heart centre between the shoulder blades, on to that localised glamour with which you, as a group, are dealing. What this localised area is, I will presently disclose.
5. When this is clearly defined in your mind and inspired by your desire and force, and when you have the entire symbolic picture clearly visualised, then see your particular shaft of light blended with the shafts of light which your group brothers are projecting. Thus a great flood of directed light coming from several trained aspirants (and are you trained, my brothers?) will pour on to that area of glamour with which you are supposed to deal.
6. Do this work for five carefully sustained minutes and then proceed as indicated in Stage IV of your meditation outline.
In defining illumination as the antithesis of glamour it is obvious that my remarks must necessarily be limited to certain aspects of illumination and will only concern those directed forms of work and those presentations of the problem which will concern the use of light upon the astral plane and particularly in connection with the work that you have pledged yourselves to do. There are many other definitions possible, for the light of the soul is like an immense searchlight, the beams of which can be turned in many directions and focussed on many levels. We are however only concerned here with its specialised use.
Illumination and the light of knowledge can be regarded as synonymous terms and many glamours can be dissipated and dispersed when subjected to the potency of the informative mind, for the mind is essentially the subduer of emotion through the presentation of fact. The problem is to  induce the individual or the race or nation which is acting under the influence of glamour to call in the mental power of assessing the situation and subject it to a calm, cold scrutiny. Glamour and emotion play into each other's hands and feeling runs so strong usually in relation to glamour that it is impossible to bring in the light of knowledge with ease and effectiveness.
Illumination and perception of truth are also synonymous terms, but it should be remembered that the truth in this case is not truth on the abstract planes but concrete and knowable truth—truth which can be formulated and expressed in concrete form and terms. Where the light of truth is called in, glamour automatically disappears, even if only for a temporary period. But, again, difficulty arises because few people care to face the actual truth, for it involves eventually the abandonment of the beloved glamour and the ability to recognise error and to admit mistakes, and this the false pride of the mind will not permit. Again, I would assure you that humility is one of the most potent factors in releasing the illuminating power of the mind, as it reflects and transmits the light of the soul. The determined facing of the factual life and the stern recognition of truth—coldly, calmly and dispassionately—will greatly facilitate the calling in of the flood of illumination which will suffice to dispel glamour.
As we are dealing with the problem of glamour and illumination, it might be of value here if I dealt with the particular glamour which I would ask your group to aid in dispelling. I refer here to the glamour of separateness. Work along this line will have most practical and salutary implications, for none of you (as you will discover) will be able to work effectively on this matter if you feel any sense of separativeness; this separative reaction may express itself as hatred, as an active dislike or as a voiced criticism— perhaps, in some cases, all three. There are forces which you may personally regard as separativeness or as the cause of separation. I would remind you that the favourite views and cherished beliefs of those to whom you are mentally opposed (often under the guise of a strenuous adherence to what you regard as right principles) are to those who hold them equally right; they feel that your views are erroneous and they regard them as separative in their effect and as the basis of trouble. They are, in their place, as sincere as you are and as eager for the achievement of the right attitude as you feel yourself to be. This is something often forgotten and I would remind you of it. I might also illustrate this point by pointing out to you that the hatred or the dislike (if hatred is too strong a word) that any of you may feel for the activities of the German Government, and for the line that they have taken against the Jewish people, might be turned with almost equal justification against the Jews themselves. The latter have always been separative and have regarded themselves as "the chosen of the Lord" and have never proved assimilable in any nation. The same can be said of the Germans, and from many they evoke the same reaction as they mete out to the Jew, though not the physical persecution. Neither attitude, as you well know, is justifiable from the angle of the soul; they are both equally wrong, and this is a point of view which the Jew and the anti-Jew must eventually understand and, through understanding, bring to an end.
I mention this because I am going to ask you to deal with that ancient and world-wide glamour—the glamour of the hatred of the Jew. In this group there are those who are, in their thought at least, violently anti-German; there are others who are definitely, though intelligently, anti-Jew. I would ask those in both these groups to recognise the problem with which they are faced. It is a problem which  is so very ancient and deeply rooted in the consciousness of the race that it is far bigger than the individual can possibly vision; the individual point of view is consequently so limited that constructive usefulness is noticeably impaired. After all, my brothers, the point of view of the "under dog" is not necessarily the only one or necessarily always the correct one. Both the Germans and the Jews merit our impersonal love, particularly as they are both guilty (if I may use such a term) of the same basic errors and faults. The German is powerfully race conscious; so is the Jew. The German is separative in his attitude to the world; so is the Jew. The German insists today on racial purity, a thing upon which the Jew has insisted for centuries. A small group of Germans are anti-Christian; so are an equally small number of Jews. I could continue piling up these resemblances but the above will suffice. Therefore, your dislike of one group is not more warranted than your refusal to recognise any justification for the activities and attitudes of the other. Like frequently repudiates and swings away from like, and the Germans and the Jews are curiously alike. Just as many British people and the preponderance of the British race are reincarnated Romans, so many Germans are reincarnated Jews. Hence the similarity of their points of view. It is a family quarrel and there is nothing more terrible than this.
I am going to ask you to take the Germans and the Jews into your group meditation and pour out your group love upon both these divisions of your brothers in the human family. See to it that before you begin your meditation you have freed yourselves—emotions and mind—from any latent antagonisms, from any hatreds, from any preconceived ideas of right or wrong but that you simply fall back upon the love of your souls, remembering that both  Jews and Germans are souls as you are and identical in their origin, their goal and their life experience with yours.
As you pour out the stream of pure white light (as Stage III instructs you), see to it that it pours through you with purity and clarity as one stream. Then see it bisect into equal quantities or proportions—one stream of living light and love going to the Jews and the other to the German peoples. The quality of your love will count and not so much the accuracy of your analysis or the perfection of your technique.
c. The Contrast between Maya and Inspiration.
Here we come definitely into the realm of material substance. This is essentially and in a peculiar manner the realm of force. Maya is predominantly (for the individual) the aggregate of the forces which control his septenary force centres to the exclusion, I would emphasise, of the controlling energy of the soul. Therefore, you will see that the bulk of humanity, until a man stands upon the Probationary Path, are under the control of maya, for a man succumbs to maya when he is controlled by any other force or forces than those energies which come direct from the soul, conditioning and controlling the lesser forces of the personality as they eventually and inevitably must and will.
When a man is under the control of physical, astral and mental forces, he is convinced at the time that they are, for him, right forces. Herein lies the problem of maya. Such forces, however, when they control a man, determine him in a separative attitude and produce an effect which feeds and stimulates the personality and does not bring in the energy of the soul, the true Individuality. This analysis should prove illuminating to you. If men and  women would bring their lives under a closer scrutiny by the true inner or spiritual man and could thus determine what combination of energies conditions their life activity, they would not continue to function—as they do now—so blindly, so inadequately and so ineffectually.
It is for this reason that the study and understanding of motives is of such value and importance, for such a study determines intellectually (if properly investigated) what factor or factors inspires the daily life. This is a statement worth careful consideration. I would ask you: What is your major actuating motive? For, whatever it may be, it conditions and determines your predominant life tendency.
Many people, particularly the unintelligent masses, are solely inspired by desire—material, physical and temporary. Animal desire for the satisfaction of the animal appetites, material desire for possession and for the luxuries of existence, the longing for "things," for comforts and for security—economic, social and religious—control the majority. The man is under the influence of the densest form of maya, and the forces of his nature are concentrated in the sacral centre. Others are motivated by some form of aspiration or ambition—aspiration towards some material heaven (and most religions portray heaven in this manner), ambitions for power, desire for the satisfaction of the emotional or aesthetic appetites and for the possession of the more subtle realities, and the longing for emotional comfort, for mental stability and assurance that the higher desires will meet with gratification. All this is maya in its emotional form, and it is not the same thing as glamour. In the case of glamour, the forces of a man's nature are seated in the solar plexus. In the case of maya, they are seated in the sacral centre. Glamour is subtle and emotional. Maya is tangible and etheric.