(1) Glamour has oft been regarded as a curious attempt of what are called the "black forces" to deceive and hoodwink well-meaning aspirants. Many fine people are almost flattered when they are "up against" some aspect of glamour, feeling that their demonstration of discipline has been so good that the black forces are interested sufficiently, to attempt to hinder their fine work, by submerging them in clouds of glamour. Nothing could be further from the truth. That idea is itself part of the glamour of the present time, and has its roots in human pride and satisfaction. . . . It is illusion on the astral plane. (10 – 20/1), (15 – 471).
(2) In the process of dissipating glamour, the way of the greatest potency, is to realise the necessity to act purely as a channel for the energy of the soul. If the disciple can make right alignment and consequent contact with his soul, the results show as increased light. This light pours down and irradiates not only the mind, but the brain consciousness as well. He sees the situation more clearly: he realises the facts of the case against his [Page 126] "vain imaginings"; and so the "light shines upon his way". He is not yet able to see truly in the larger sweeps of consciousness; the group glamour and, of course, the world glamour remain to him as yet a binding and bewildering mystery, but his own immediate way begins to clear, and he stands relatively free from the fog of his ancient and distorting emotional miasmas. Alignment, contact with his soul, and then steadfastness, are the keynotes to success. (10 – 36/7).
(3) Upon the Probationary Path there comes the swing, consciously registered, between the pairs of opposites, until the middle way is sighted and emerges. This activity produces the glamour of the pairs of opposites, which is of a dense and foggy nature, sometimes coloured with joy and bliss, and sometimes coloured with gloom and depression, as the disciple swings back and forth between dualities. This condition persists just as long as the emphasis is laid upon feeling – which feeling will run the gamut between a potent joyfulness, as the man seeks to identify himself with the object of his devotion or aspiration, or fails to do so, and therefore succumbs to the blackest despair and sense of failure. All this is, however, astral in nature, and sensuous in quality, and is not of the soul at all. Aspirants remain for many years, and sometimes for many lives, imprisoned by this glamour. Release from the world of feeling, and the polarising of the disciple in the world of the illumined mind, will dissipate this glamour, which is part of the great heresy of separateness. (10 – 79).
(4) The battlefield (for the man who is nearing accepted discipleship, or who is upon the path of discipleship, in the academic sense) is primarily that of glamour. That is the major problem, and its solution is imminent and urgent for all disciples and senior aspirants. It will be apparent, therefore, to you why emphasis has been put, during the Aryan age, upon the study of Raja Yoga, and the cultivation of submission to its discipline. Only through Raja Yoga can a man stand steady in the light, and only through illumination and the achievement of clear vision, can the fogs and miasmas of glamour be finally dissipated. . . . Therefore, I would counsel you to pay more adequate attention to your meditation, cultivating ever the ability to reflect and to assume the attitude of reflection – held steady throughout the day. (10 – 80/1).
(5) A deep distrust of one's reactions to life and circumstances, when such reactions awaken and call forth criticism, separativeness or pride, is of value. The qualities enumerated above are definitely breeders of glamour. They are occultly "the glamorous characteristics". Ponder on this. If a man can free himself from these characteristics, he is well on the way to the [Page 127] relinquishing and the dissipation of all glamour. I am choosing my words with care in an effort to arrest your attention. (10 – 82).
(6) Self-pity is one of the major glamours of the advanced and sensitive man. (10 – 111).
(7) Glamour . . . veils and hides the truth behind the fogs and mists of feeling and emotional reaction; it is of unique and terrible potency, owing to the strength of human nature to identify itself with the astral nature, and to the vital nature of conscious and sentient response itself. . . . Glamour can only be dissipated by the inflow of clear, directed light; this is true of the life of the individual, or of humanity as a whole. (10 – 241).
(8) Glamour is astral in character, and is far more potent at this time than illusion, owing to the enormous majority of people who function astrally always. . . . The vastness of the subject is overwhelming, and it takes time for the aspirant to learn the rules whereby he can find his way out of the worlds of glamour. (15 – 473), (10 – 26).
(9) Every death, in all the kingdoms of nature, has to some extent this effect; it shatters and destroys substantial form, and thus serves a constructive purpose; this result is largely astral or psychic, and serves to dissipate some of the enveloping glamour. The wholesale destruction of forms which has been going on during the past few years of war, has produced phenomenal changes upon the astral plane and has shattered an immense amount of the existing world glamour, and this is very, very good. These happenings should result in less opposition to the inflow of the new type of energy; it would facilitate the appearance of the ideas embodying the needed recognitions; the new concepts will now be seen, and their emergence into the realm of human thinking will be dependent upon the formulation of the new "lanes of channels of impression" whereby the minds of men can become sensitive to hierarchical plans, and to the purposes of Shamballa. (17 – 503).
(10) Here are the names of some glamours:
1. The glamour of destiny. This is a glamour which indicates to the one whom it controls, that he has important work to do, and that he must speak and work as destined. This feeds a pride which has no foundation in fact.
2. The glamour of aspiration. Those thus conditioned are completely satisfied and pre-occupied with their aspiration towards the light and rest back upon the fact that they are aspirants. Such people need to move onward on to the Path of Discipleship and cease their preoccupation and satisfaction with their spiritual ambitions and goals.
3. The glamour of self-assurance or of what might be called the astral [Page 128] principles of the disciple. This is the belief, in plain language, that the disciple regards that his point of view is entirely right. This again feeds pride and tends to make the disciple believe himself to be an authority and infallible. It is the background of the theologian.
4. The glamour of duty. This leads to an over-emphasis of the sense of responsibility, producing lost motion and the emphasis of the non-essential.
5. The glamour of environing conditions, leading frequently to a sense of frustration, or futility or of impotence.
6. The glamour of the mind and of its efficiency, and its capacity to deal with any or every problem. This leads inevitably to isolation and loneliness.
7. The glamour of devotion, leading to an undue stimulation of the astral body. The man or woman thus glamoured sees only one idea, one person, one authority and one aspect of the truth. It feeds fanaticism and spiritual pride.
8. The glamour of desire with its reflex action upon the physical body. This leads to a constant condition of fighting and of turmoil. It negates all peace and fruitful work and must some day be brought to an end.
9. The glamour of personal ambition.
There are many other glamours, both individual and worldwide, but these will serve to indicate a general tendency. (5 – 26/7).
See also: "Illusion" and "Maya".
(1) The determining causes in man, and that which makes him what he is, are the glands. They are externalisations of the types of force pouring through the etheric centres, from the subtler worlds of being. They express the point in evolution which the man has reached; they are vital and active, or non-vital and inactive, according to the condition of the centres. They demonstrate a sufficiency, an over-sufficiency, or a deficiency, according to the condition of the etheric vortices. (17 – 46).
(2) Where there is no free play between the etheric body and the astral body, you will have trouble. Where there is no free play between the etheric body and the physical body, involving also the nerve ganglia, and the endocrine system, you will also have trouble. The close relation between the seven major centres, and the seven major glands of the physical system, must never be forgotten. The two systems form one close interlocking directorate, with the glands and their functions determined by the condition [Page 129] of the etheric centres. These, in their turn, are conditioned by the point in evolution and gained experience of the incarnate soul, by the specific polarisation of the soul in incarnation, and by the rays (personality and soul) of the man. . . . The new medical science will be outstandingly built upon the science of the centres, and upon this knowledge, all diagnosis and possible cure will be based. The endocrinologist is only beginning to glimpse possibilities, and much that he is now considering, has in it the seeds of future truth. The "balancing of the glandular system" and the relation of the glands to the blood stream, and also to character and predispositions of many kinds, are considerations of real value and worth following. Much, however, remains to be discovered before it will be really safe to work with the glands, making them a major subject of attention (as some day will be the case in all forms of illness). (17 – 77/8).
(3) Much is said today in modern medical investigation, anent the "imbalance" of the endocrine glands, and many physical difficulties are ascribed to this frequent imbalance. But behind this condition of the glandular system, lies the basic imbalance of the centres themselves. Only when there is a right understanding of force and its reception and consequent use, will right balance be achieved, and the human endocrine system control the physical man in the manner that is intended. (17 – 84).
(4) The centers, as you know, govern the endocrine system which, in its turn, controls the seven major areas of the physical body, and is responsible for the correct functioning of the entire orgamism, producing both physiological and psychological effects. (17 - 140).
(5) The endocrine system . . . is the tangible and exoteric expression of the activity of the vital body and its seven centres. The seven centres of force are to be found in the same region where the seven major glands are located, and each centre of force provides, according to the esoteric teaching, the power and the life of the corresponding gland which is, in fact, its externalisation.
Centres ........................................................ Glands
Head centre ................................................... Pineal gland.
Centre between eyebrows ............................... Pituitary body.
Throat centre ................................................. Thyroid gland.
Heart centre .................................................. Thymus gland.
Solar plexus centre ........................................ Pancreas.
Sacral centre ................................................ The gonads.
Centre at base of spine .................................. Adrenal glands. (17 - 141/2).
(6) From a study of the glands (a study so much in its infancy that it [Page 130] hardly merits the word "embryonic") much will be later learned of their relationship to the centres, and much experimental work will be done. From the standpoint of the esotericist who admits the fact of the centres, the glands are, par excellence, the major determining factor in connection with the general health of an individual; they indicate not only his psychological development far more than is today grasped, but they have (as is suspected by the orthodox medical science) a most potent effect upon the whole organic system; their influence, via the blood stream, reaches into every part of the body and to the extremities. The glands are the result of the activity of the centres; they are first, last, and all the time effects of inner predisposing causes, and it is through the centres and their affiliated glands, that the soul builds the apparatus upon the physical plane, which we call the physical man. (17 – 204).
(7) Related to these centres, and reacting in strict unison with them, is the endocrine or glandular system, through which system – during incarnation – life or energy flows unimpeded, and under right direction in the case of the highly developed man, or impeded and imperfectly directed, in the case of the average or undeveloped human being; through this system of glandular control, the human form responds or does not respond to the surrounding world energies. In connection with our present theme of healing, a man can be sick and ill, or well and strong, according to the state of the centres and their precipitation, the glands. It must ever be remembered that the centres are the major agency upon the physical plane, through which the soul works, expresses life and quality, according to the point reached under the evolutionary process, and that the glandular system is simply an effect – inevitable and unavoidable – of the centres through which the soul is working. The glands therefore fully express the point in evolution of the man, and according to that point, are responsible for defects and limitations, or for assets and achieved perfections. The man's conduct and behaviour upon the physical plane is conditioned, controlled and determined by the nature of his glands, and these are conditioned, controlled and determined by the nature, the quality, and the livingness of the centres; these, in their turn are conditioned, controlled and determined by the soul, in increasing effectiveness as evolution proceeds. Prior to soul control, they are conditioned, qualified and controlled by the astral body, and later by the mind. The goal of the evolutionary cycle, is to bring about this control, this conditioning, and this determining process by the soul; human beings are today at every imaginable stage of development within the process.
I realise that much of the above is well known and in the nature of [Page 131] repetition. But I have felt it essential to repeat the story, so that there may be a fresh clarity in your thinking. (17 – 623/4).
(8) Students should bear in mind that the primary effect of the activity of the glands and of their secretions is psychological. A man is, upon the physical plane, emotionally and mentally what his glandular system makes him, and incidentally what they make him physically, because that is frequently determined by his psychological state of mind and emotions. (17 – 625).
(9) Medical science will eventually find the truth (and already they are sensing it), that it is impossible to fundamentally change the personality and the physical equipment of man through treating the glands themselves. . . . This situation will remain as it is until modern medical science recognises that the world of causes (as far as the endocrine glands are concerned) is the etheric body, with its seven centres; they will then register the fact that all work in relation to the glands must be shifted away from the seven effects or precipitations of the centres, on to the centres themselves.
The healer, therefore, ignores the gland involved, and deals directly with the centre which conditions the "point of friction" and controls the area under its influence. (17 – 626).
(1) God, the Universal Mind, Energy, Force, the Absolute, the Unknown – these terms and many others are forced from the lips of those who, by means of the form side, seek the Dweller within the form, and cannot find Him as yet. This failure to find Him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby He may, and eventually will, be contacted. (3 – 238).
(2) What the scientist calls energy, the religious man calls God, and yet the two are one, being but the manifested purpose, in physical matter, of a great extra-systemic Identity. Nature is the appearance of the physical body of the Logos, and the laws of nature are the laws governing the natural processes of that body. The Life of God, His energy, and vitality, are found in every manifested atom; His essence indwells all forms. This we call Spirit, yet He Himself is other than those forms, just as man knows himself to be other than his bodies. He knows himself to be a will, and a purpose, [Page 132] and as he progresses in evolution that purpose and will become to him ever more consciously defined. So with the planetary Logos and solar Logos. They dwell within, yet are found without, the planetary scheme or solar system. (3 – 1136).
(3) Only as a man understands himself can he arrive at an understanding of that which is the sum total that we call God. (4 – 29).
(4) God Transcendent eternally exists, but can only be seen and known and correctly approached, by God Immanent – immanent in individual man, in groups and nations, in organised forms and in religion, in humanity as a whole, and in the planetary Life Itself. (10 – 162).
(5) In attempting to describe "Pure Being" or God, and in the effort to arrive at some understanding of the nature of divinity, the formula of negation has been evolved. God is not this; God is not that; God is no-thing; God is neither time nor space; God is not feeling or thought; God is not form or substance. God simply IS. (10 – 244).
(6) The Problem of God: The fact of God will be established, and men's questioning in this respect will end. Such a God will not be a figment of man's creative imagination, or an extension of his own consciousness, but a Deity of essential life, who is the sum total of all energies . . . a God most surely transcendent, but at the same time most assuredly immanent; a God of such immensity that the Heavens proclaim Him, and so intimate that the humblest child can recognise Him. . . . With the eye of the inner vision can God be seen, even when man is occupying a body of flesh. Not with the physical eye can Deity be seen, though the hallmark of divinity is everywhere. There is an eye which can be developed and used, and which will enable its possessor to see God working on the inner side of Life, within Himself and within all forms, for "when thine eye is single, thy whole body is full of light". In that light shall we see Light, and so see God. (14 – 182).
(7) To portray adequately the wonder and the destiny of the human kingdom, lies beyond my powers or the power of any human pen, no matter how great a man's realisation may be, or his response to the beauty of God's world. Divinity must be lived, expressed and manifested, to be understood. God must be loved, known and revealed within the human heart and brain, in order to be intellectually grasped. (14 – 313).
(8) We have spoken here of God in terms of Person, and we have used therefore the pronouns, He and His. Must it therefore be inferred that we are dealing with a stupendous Personality which we call God, and do we therefore belong to that school of thought which we call the anthropomor-[Page 133] phic? The Buddhist teaching recognises no God or Person. Is it, therefore, wrong from our point of view and approach, or is it right? Only an understanding of man as a divine expression in time and space, can reveal this mystery.
Both schools of thought are right, and in no way contradict each other. In their synthesis and in their blending, the truth as it really is can begin – aye, dimly – to appear. There is a God Transcendent Who "having pervaded the whole universe with a fragment of Himself" can still say: "I remain". There is a God Immanent, Whose Life is the source of the activity, intelligence, growth and attractiveness, of every form in all the kingdoms of nature. There is likewise in every human being a transcendent soul which, when the life cycle on earth has come and gone, and when the period of manifestation is over, becomes again the unmanifest and the formless, and which can also say: "I remain". In form, and when in manifestation, the only way in which the human mind and brain can express its recognition of the conditioning divine life, is to speak in terms of Person, of Individuality. Hence we speak of God as a Person, of His will, His nature, and His form.
Behind the manifested universe, however, stands the formless One, That which is not an individual, being free from the limitations of individualised existence. Therefore the Buddhist is right when he emphasises the non-individualised nature of Deity, and refuses to personalise Divinity. The Father, Son, and Holy Spirit of the Christian theology, embodying as they do the triplicities of all theologies, disappear also into the One, when the period of manifestation is over. They remain as One, with quality and life untouched and undifferentiated, as they are when in manifestation.
An analogy to this appears when a man dies. Then his three aspects – mind or will, emotion or love, and physical appearance – vanish. There is then no person. Yet, if one accepts the fact of immortality, the conscious being remains! his quality, and purpose, and life are united with his undying soul. The outer form with its differentiations into manifested trinity, has gone – never again to return in exactly the same form or expression, in time or space.
The interplay of soul and mind, produces the manifested universe, with all that is therein. When that interplay is persisting, either in God or in man, we use (for how else can we speak with clarity?) terms of human origin, and therefore limiting, such is our present stage of enlightenment – or should we say, unenlightenment? Thus the idea of individuality, of personality, and of form, is built up. When the interplay ceases, and mani-[Page 134] festation ends, such terms are no longer suitable; they have no meaning. Yet the undying one, whether God or man, persists.
Thus in human thought, preserved for us by the great Teacher of the East, the Buddha, we have the concept of the transcendent Deity, divorced from the triplicities, the dualities, and the multiplicity of manifestation. There is but life, formless, freed from the individuality, unknown. In the teaching of the West, preserved for us and formulated for us by the Christ, the concept of God Immanent is preserved, – God in us and in all forms. In the synthesis of the Eastern and Western teachings, and in the merging of these two great schools of thought, something of the superlative Whole can be sensed – sensed merely – not known. (15 – 229/31).
(9) One of the most difficult things for the average thinking man to understand and to interpret, is the destructive process of what he (for lack of a better name) calls "the will of God". This is one of the results (and only one) of a purely materialistic civilisation, which has laid all its emphasis upon the form side of experience, and thus regards physical well-being and physical comfort, plus material possessions, as the true goal of human effort. It is upon this widespread attitude and reaction that the new incoming light will concentrate itself; as the light reveals reality, the world of phenomena and the world of spiritual values will enter into a better, directed relation. (18 – 649).
(10) The Eastern faiths have ever emphasised God Immanent, deep within the human heart, "nearer than hands and feet", the Self, the One, the Atma, smaller than the small, yet all-comprehensive. The Western faiths have presented God Transcendent, Outside His universe, an Onlooker. God transcendent, first of all, conditioned men's concept of Deity, for the action of this transcendent God appeared in the process of nature; later, in the Jewish dispensation, God appeared as the tribal Jehovah, as the soul (the rather unpleasant soul) of a nation. Next, God was seen as a perfected man, and the divine God-man walked the Earth in the Person of the Christ. Today we have a rapidly growing emphasis upon God immanent in every human being, and in every created form. Today, we should have the churches presenting a synthesis of these two ideas, which have been summed up for us in the statement of Shri Krishna in the Bhagavad Gita: "Having pervaded this whole universe with a fragment of Myself, I remain." God, greater than the created whole, yet God present also in the part; God Transcendent guarantees the Plan of our world, and is the Purpose conditioning all lives from the minutest atom, up through all the kingdoms of nature, to man. (8 – 144/5).
(11) Slowly, there is dawning upon the awakening consciousness of humanity the great paralleling truth of God Immanent – divinely "pervading" all forms, conditioning from within all kingdoms in nature, expressing innate divinity through human beings. . . . There is a growing and developing belief that Christ is in us, as He was in the Master Jesus, and this belief will alter world affairs and mankind's entire attitude to life. (13 – 592).
GOODWILL AND WILL-TO-GOOD
(1) In every country in the world today, men of goodwill and of true understanding are to be found. Many thousands of them are known. They are, however, either ridden by fear or by a feeling of futility, and by the realisation that the work to be done is so stupendous, that their isolated little efforts are utterly useless to break down the barriers of hate and separation everywhere to be found. They realise that there is apparently no systematised spread of the principles which seem to hold the solution of the world problem; they have no conception of the numerical strength of those who may be thinking as they do, and they are consequently rendered impotent through their loneliness, their lack of unity, and the dead weight of the surrounding inertia.
. . . How can a true prosperity be established, which shall be the result of unity, peace and plenty?
Only in one way. By the united action of the men and women of goodwill and understanding, in every country and in every nation. Steadily and quietly, with no sense of hurry, must they do three things:
First, they must discover each other and be in touch with each other. Thus the sense of weakness and of futility will be offset. This is the first duty and task of the New Group of World Servers.
Secondly, they must clarify and elucidate those basic principles of right living, goodwill and harmony, which are recognised, but not supplied, by all right thinking people today. These principles must be formulated in the simplest terms and made practical action.
Thirdly, the general public must be educated in these principles. Steadily, regularly and systematically, they must be taught the principles of brotherhood, of an internationalism which is based on goodwill and love of all men, of religious unity, and of co-operative interdependence. The individual in every nation and group, must be taught to play his important part with [Page 136] goodwill and understanding; the group must shoulder its responsibility to other groups; and the responsibility of nation to nation, and of all nations to the world of nations, must be explained and emphasised.
This is no idle or mystical, impractical program. It undermines and attacks no authority or government. It is not interested in the overthrow of rulers, or the downfall of any political or national party. It calls for intelligent and practical effort. It will call for the co-operation of many types of mind, and many trained executives. The men of goodwill in every country must be discovered, and all who respond to these ideals must be gathered together through mailing lists. Their co-operation must be sought and systematised. This program will call, eventually, for the assistance of many lecturers and writers, who will work along the same idealistic lines, but with differing methods. Through their knowledge of their own country, and of the best way to bring these basic truths home to their own nationals, they must be left free to work as they see best for their particular nation. They, and all men and women of goodwill, constitute the New Group of World Servers. A central group, chosen from among them, should synthesise this work and co-ordinate it, whilst giving the widest latitude to individual servers and workers.
This work of educating the men and women of goodwill in the world, must be proceeded with as rapidly as possible. The work must, however, be carried on with no infringement of harmony. There must be no interference with national preferences and programs, and no belittling of national governments, no matter what they may be. No political activity should be carried on in the name of the New Group of World Servers. Such action would continue the old methods and perpetuate the old hatreds. There must be no attack upon any party or group, and no criticism of any leader or national activity. Such old methods have long been tried, and have failed to bring peace on earth. The members of the New Group of World Servers, and those associated with them, stand for no party, neither for nor against any group or form of control. This is their imperative position. For attack or counter-attack they have no time, energy or money. Yet their attitude is not one of "passive non-resistance". They are at work balancing world forces, and fostering the growth of that group of men who stand for goodwill, understanding and brotherhood.
. . . They will stand as the interpreters of right human relations, for the basic oneness of humanity, for practical brotherhood, for positive harmlessness in speech and writing, and for that inner synthesis of objectives, which recognises the value of the individual, and at the same time the significance [Page 137] of group work. The propagation of these ideas, and the spread of the principles of goodwill, will produce this third group in world affairs.
In a few years' time, if the work is carried forward along these lines, public opinion will be forced to recognise the potency of the movement towards peace, international understanding, and mutual goodwill. Eventually, the numerical strength of the men and women of goodwill in the world, will be so great, that they will be able to influence world events. There will then be enough people enlisted in the cause of goodwill, to affect definitely the trend of world affairs.
No idle pacifism will be taught. It is no mystical dream which waits for God to take action, and which relies on the future to straighten things out. It is no impractical idea, incapable of application. It is the plan for the development of a group of people, gathered out of every nation, who are trained in the spirit of goodwill, and who possess such a clear insight into the principles that should govern human relations in world affairs, that they can work with power in the field of human peace and understanding. It is a systematised process of education. By its means, men and women everywhere are to be trained to live as exponents of goodwill in every department of life, and the power of intelligent goodwill to adjust difficulties in every department of human affairs, is unbelievably potent. But as yet, that growing spirit of goodwill, has not been intelligently developed, applied, and systematised. Thousands of men and women are ready today throughout the world to be so trained, and to be brought into co-operation with each other, so that there can eventually be unity of effort in the cause of peace and harmonious relations. The New Group of World Servers seeks to discover these people, and unify them into a coherent group. (15 – 670/6).
(2) There is only one way in which focussed evil will, with its responsiveness to the Shamballa force, can be overcome, and that is by the opposition of an equally focussed spiritual will, displayed by responsive men and women of goodwill, who can train themselves to be sensitive to this type of new incoming energy, and can learn how to invoke and evoke it.
You can consequently see why there was more than the casual use of a current word in my mind, when the terms of goodwill and of the will-to-good were discussed. All the time, I had in my thoughts not just kindness and good intention, but the focussed will-to-good, which can and must evoke the Shamballa energy, and use it for the arresting of the forces of evil.
This, I realise, is a relatively new idea to many of you; to others of you it will mean little or nothing; others again may have faint glimmerings of this new approach to God and service, which – again I say – can and must [Page 138] remake, rebuild, and rehabilitate the world. I would like here to point out that the will aspect can be contacted only from the mental plane, and only those, therefore, who are working with and through the mind, can begin to appropriate this energy. Those who seek to evoke the Shamballa force, are approaching close to the energy of fire. Fire is the symbol and the quality of the mental plane. Fire is an aspect of the divine nature. Fire was an outstanding aspect of the war. Fire is produced by physical means and the aid of the mineral kingdom, and this was the great menacing and chosen means of destruction in this war. This is a fulfilment of the ancient prophecy, that the attempt to destroy the Aryan race will be by means of fire, just as ancient Atlantis was destroyed by water. But, fiery goodwill and the conscious focussed use of the Shamballa force, can counter fire by fire, and this must be done. (16 – 586/7).
(3) When the majority of the inhabitants of the earth are being rapidly oriented towards good, towards righteousness, as the Bible expresses it, and when the bulk of human beings are inclined towards goodwill (the second major expression of soul contact and influence in the individual's life and in the life of mankind – the first being the sense of responsibility), then ill health will persistently, even if only gradually, disappear and die out and finally be nonexistent. Slowly, very slowly, this is already happening – not yet in the disappearance of disease, but in the bringing about of a more correct orientation.
Evil, crime and disease, are the result of the great heresy of separateness, and because hate and not love controls. Forget not that he who loveth not his brother is a murderer – ever the symbol of hate. As yet, the sense of universality and of identity with all is not to be found, except in advanced disciples and initiates. (17 – 545/6).
(4) It is absolutely essential that the will-to-good be unfolded by the disciples of the world, so that goodwill can be expressed by the rank and file of mankind. The will-to-good of the world knowers is the magnetic seed of the future. The will-to-good is the Father aspect, whilst goodwill is the Mother aspect, and from the relation of these two the new civilisation, based on sound spiritual (but utterly different) lines, can be founded. I would recommend this thought to your consciousness, for it means that two aspects of spiritual work must be nurtured in the immediate future, for on them the most distant hope of happiness and of world peace depends. The New Group of World Servers must be reached, and the will-to-good developed in them, and the masses simultaneously must be reached with the message of goodwill. (18 – 110).
(5) The result of the world war, of disease, famine and pain, has developed a spirit of community in suffering and in deprivation; this has led to a consequent understanding participation in human difficulties everywhere, which is rapidly changing into a spirit of world goodwill.
This worldwide goodwill, when truly established and correctly organised, is the needed preliminary to revelation, for this coming revelation will be a planetary revelation, shared by all men everywhere. Unitedly all men realise, even today, the need to rise out of the prison of self-interest into the freedom of shared opportunity, and the factor which will bring about this resurrection is goodwill.
One interesting aspect of goodwill is that, as it develops in the human consciousness, it first of all brings a revelation of the existent cleavages which distinguish the political, the religious, the social and the economic life of people everywhere. The revelation of a cleavage is ever accompanied (for such is the beauty of the human spirit) by efforts along all possible lines, to bridge or heal the cleavage. This is testified to by the thousands of groups and organisations working to end cleavages, and to pull down the barriers to right human relations.
. . . The concept of easier, unified and happy relations, is nevertheless existent in the minds of many thousands everywhere, and the factual reality will materialise some day.
The first step is the wholesome recognition that cleavages exist; it is here that goodwill can do its most useful and necessary work. . . . It is the cultivation of a spiritual attitude that is needed, and the dedication, at all times, and in every possible way, to the will-to-good.
. . . Goodwill is contagious; once a definite start has been made in a pure and disinterested spirit, goodwill will permeate the world, and right human relations will be rapidly established. (18 – 749/52).
(6) Goodwill is man's first attempt to express the love of God. Its results on earth will be peace. It is so simple and practical that people fail to appreciate its potency or its scientific and dynamic effect. One person sincerely practising goodwill in a family, can completely change its attitudes. Goodwill really practised among groups in any nation, by political and religious parties in any nation, and among the nations of the world, can revolutionise the world. (7 – 7).
(7) Goodwill is far more widespread throughout the world than people think; it simply needs to be discovered, educated and set to work. (7 – 120).