THE EFFECTS
OF THE EXTERNALISATION
The Externalization of the Hierarchy (continued)
As the next
few years bring into focus the hierarchical intention, disciples and aspirants
must look for those men and those few women who will be working as a group
along spiritual lines in or near one or other of these five localities.
Initial
opposition to the founding of these centres of clear thinking men and women,
working freely and understandingly with one of the Masters or senior initiates,
is already unhappily present; it is to be found in the narrowness, the biassed
information and the lack of freedom of the totalitarian schools of thought.
This was inevitable, for the Black Lodge ever endeavours to parallel, offset
and undo the work of the White Lodge, and hitherto quite successfully. But the
cycle of success is slowly closing because the energy of goodwill, emanated by
the Will-to-Good, is rapidly becoming effective.
In London,
in New York, in Geneva and Darjeeling and in Tokyo, a Master will eventually be
found, organising a major energy centre; at the same time His Ashram will
continue to function upon buddhic levels, for the entire personnel has not been
alerted for externalisation. The Ashram will therefore be working on two
levels—and yet that is not a correct statement of fact, as there are no levels,
as well you know, but only states of consciousness. Ask me not how this can be;
ponder on the relation of this dual and simultaneous appearance by attempting
to grasp the nature of the manifested form of the planetary Logos in the Person
of Sanat Kumara. Sanat Kumara is not the personality of the planetary Logos, for
personality as you understand it is not existent in His case. It is not the
soul of the planetary Logos, because that soul is the anima mundi and the soul
of all forms in all kingdoms. Sanat Kumara, the Eternal Youth, can be seen by
Those Who have the right, presiding, for instance, over the Council in
Shamballa, yet at the same time He is present as the life and the informing
intelligence upon and within our planet.
You have
therefore five points where the externalisation of the Ashrams will take place
and eventually be focussed. From these points, as time elapses, other Ashrams,
subsidiary [Page 677] in nature, will be found
emerging, sponsored and founded by disciples and initiates from these five
Ashrams, and representing the three major rays and two minor rays. To start
with, they will be founded through the presence in these localities of some
senior or world disciple; it must be remembered that the forerunner of all
movements which appear upon the physical plane is an educational propaganda,
therefore some disciple upon the second ray will come into action, first of
all, in all these five points; he will be followed by a disciple upon the
seventh ray. All world movements are, as well you know, externalisations of
subjective ideas and concepts and of phases of formulated thinking; and the
appearance of the Hierarchy upon earth in tangible form is no exception to this
rule.
Disciples
in these Ashrams have been in training for nearly one hundred and fifty years
to do this work; some have managed to keep the originating idea and impulse
clear and untainted by their own thinking, and have adhered—even in their own
intimate thoughts—to the hierarchical programme, as presented to them by their
Masters or the senior initiates. Others have not possessed so clear a reasoning
faculty or so active an intuitive perception and—whilst grasping certain major
concepts such as world unity or hierarchical gradations and control—have
distorted the truth and produced the many ideologies which have wracked the
world during the past century; even this distortion is, however, being turned
to good, for it produced a redoubled effort on the part of the Hierarchy to
offset it; it led to an increased forcing process by means of which many
earnest and willing aspirants reached the grade of accepted disciple; it
produced also a ferment of thought in the world which has served to awaken the
mentality of the masses to possibilities and to horizons hitherto only visioned
by advanced and initiate thinkers. The man in the street today has absorbed
ideologies to an unforeseen extent, and the attempt to make him an active
factor in our modern civilisation is not too harmful in view of the time
element, as divinely conceived, and from the point of view of the staunch and
basic integrity of the divine human being. [Page 678]
Time and divinity, events and instinctual goodness, will in the long run
triumph. The intermediate agonies are distressing but not final, and they are
not triumphant from the angle of the dark Forces. These Forces face (as a
result of the war and of the resurrecting human spirit) a vista of nearing and
inevitable defeat.
Already the
centres in London and in New York are showing signs of life, and disciples are
active in both places and along all lines of human expression. The centre in
Geneva is also active, but not so thoroughly and inclusively; it waits for a
greater calm and a firmer sense of security in Europe.
The centre
in Darjeeling is what is termed occultly "vibrating", but this is in
response to the relative nearness and propinquity of the Himalayan Brotherhood;
whilst in Tokyo there is small activity as yet, and what there is is of no
great moment. The work at this centre will actually be brought into being
through the work of the Triangles. By that I do not mean that it will be a
centre of the Triangle work, but that the concentrated meditative activity of
the people engaged in the Triangle activities will magnetically draw out that
which must appear when a centre is organised. They are in fact creating the
needed atmosphere, and that is ever a preliminary step. Once the atmosphere or
the air in which to breathe and move is existent, then the living form can
appear.
Objectively,
therefore, the second ray work of teaching is the first to be organised.
Subjectively, the first ray workers are already active, for the work of the
first ray with its disturbing and destroying activity prepares the way; pain
and disruption ever precede birth, and the agents of the first ray have been
working for nearly two hundred years. The agents of the second ray started
their preparation around the year 1825 and moved outward in force soon after
1860. From that date on, great concepts and new ideas, and the modern
ideologies and arguments for and against aspects of the truth, have characterised
modern thought and produced the present [Page 679]
mental chaos and the many conflicting schools and ideologies, with their
attendant movements and organisations; out of all these, order and truth and
the new civilisation will emerge. This civilisation will emerge as the result
of mass thinking; it will no longer be a civilisation "imposed" by an
oligarchy of any kind. This will be a new phenomenon and one for which the
Hierarchy has had to wait, prior to reappearing. Had the Hierarchy come before this
era of thought and of massed discussion and the fight to further creative
ideas, the tenets and the truths for which the Hierarchy stands could be
regarded as being also "imposed" upon humanity, and therefore as
infringing human freedom. This will not now be the case, and the Hierarchy will
come forth into exoteric manifestation because humanity has, of its own free
will, developed a quality analogous to that of the Hierarchy and therefore
magnetic to that spiritual organisation. Goodwill will draw forth from its holy
secret hiding place the Exponents of Love, and thus the new world will come
into being.
These
subsidiary ashrams are already being attempted in various parts of the world.
It is necessary for you to remember that the members of these ashrams will not
all be on the teaching line, but will be composed of disciples upon many rays;
the attempt to form coherent and integrated ashrams is based upon the
recognition of the initial difficulty of the various ray aspirants to
comprehend each other's point of view and mode of working, and to think in the
many differing terms and modes of thought. There are, however, three
fundamental requirements which must condition and colour all the ashrams, no
matter what the ray:
1. An
internal group unity, conducive to a synthesis of understanding between the
various ashrams. There springs out of a unified group objective a sense of
loyalty to the Hierarchy and a uniformly disciplined life. I said uniform,
brother of mine, for the discipline is that of spiritual inclination and an
inspired intention which produces a similarity in the livingness [Page 680] of the units in the ashram; this is, of
course, diversified by the ray quality of the aspirants and disciples and by
personality tradition. Ponder on those last two words.
2.
Similarity of objective. By that I mean an apprehension and appreciation of the
hierarchical Plan and of the contribution each ashram has to make for its
materialisation on earth; to this must be added an united ashramic similarity
of instinctual and intuitive telepathic rapport with the senior Members of the
ashram—the Masters and initiates of high degree, and through Them—with the
Christ. I would here call to your attention that the mental inclination of all
the esotericists in the world for the past one hundred years has been directed
towards individual rapport with a Master, and this because of the necessity of
discovering the ashram with which the aspirant must make contact.
This
attitude has now widened in its approach mentally, by the many diversified
disciples in the many different ashrams, into a group movement or a group
inclination towards the Christ, the major and most important factor in the
implementation of the hierarchical Plan. This mental approach is not the same
thing as the constant aspirational preoccupation of the earnest Christian
follower with the thought of Christ. It is something quite different.
It is a
unified group endeavour, generated in each ashram and fostered by all alike, to
bring the entire group—as a band of world servers—into the aura of the thought
currents of the Christ, as He formulates His ideas, creates the thoughtform
needed prior to manifestation, and makes His arrangements for His reappearing.
This is not the same thing as establishing a telepathic rapport between an
individual disciple and the Christ, for that is not needed or desirable. The
unity of aim, the desire to serve, the recognition of the present focussed
intention of the Hierarchy (under the guidance of the Christ), become an
invocative, magnetic state of group consciousness; this evokes from the Christ
and His informed Masters an identification of Their united thought with the
group aspiration. This is the higher spiritual correspondence of what is called
in the three worlds kama-manas.
[Page
681]
This is
not, I realise, an easy thing to understand when divorced from the usual
Christian concept of the relation of Christ to the individual aspirant. The
idea may perhaps be clarified for you by reminding yourselves that some of you
who read these words know me and have found your way into my Ashram, under the
guidance of your own soul and my ready recognition. Others all over the world,
through their spiritual intuition and their desire to serve and to know, have
brought into their recognised area of consciousness the teaching which is given
in my books. Their relation to me is symbolic of the type of relation which
disciples and aspirants can and do establish with the Christ. Though the
analogy is far from perfect, it is possible to recognise the correspondence in
its many gradations of reciprocal sensitivity.
3. A
fundamental and basic similarity of sympathetic response by the units in all
ashrams to the needs of humanity, to the quality of the programme for their
development which the objective demands, and to the nature of goodwill and
understanding (intelligently applied); all these qualities are not handicapped
by undue emotional sensitivity.
These three
conditions will be found in all the ashrams and will unite the members within
any ashram to those in other ashrams in a measure or rhythm of telepathic
relation. From this unified and central position a rapidly deepening telepathic
relation will inevitably be established and sustained by the group, with the
ashram and with the Christ, on the one hand, and with humanity, on the other.
With this as a foundational and conditioning quality, the work can proceed as
required.
You will
note, therefore, why I have so consistently emphasised, during the past thirty
years of teaching, the necessity for the development of a truly spiritual and
psychic sensitivity, plus the unfoldment of the faculty of a scientific
telepathic rapport. I have thereby laid the foundation of the Science of
Impression, with the illumined and rightly oriented mind as the interpreter,
the analyser and the transmitter.
Α. Bailey, The Externalization of the Hierarchy, pp. 676-681
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