On the New Group of World Servers - Hellas

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INVOKE THE SOUL RAY,

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 for invoking Soul Ray of Greece, Nations and One Humanity

  Sunday, September 20, 2026

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The Reappearance of the Christ

The present time is unique in that it is (as never before) a cycle or period of conferences—communal, national and international—and of men getting together. Clubs, forums, committees, conferences, and leagues are forming everywhere for the discussion and study of human welfare and liberation; this phenomenon is one of the strongest indications that the Christ is on His way. He is the embodiment of freedom, and the Messenger of Liberation. He stimulates the group spirit and the group consciousness, and His spiritual energy is the attractive force, binding men together for the common good. His reappearance will knit and bind together all men and women of goodwill throughout the world, irrespective of religion or nationality. His coming will evoke among men a widespread and mutual recognition of the [Page 22] good in all. This is part of the uniqueness of His coming and for it we are already preparing. A study of the daily press will prove this. It is the invocative appeal of the many groups working on behalf of humanity (consciously or unconsciously made) which will bring Him forth. Those who carry out this great act of invocation are the spiritually minded people, the enlightened statesmen, the religious leaders and the men and women whose hearts are full of goodwill. They will evoke Him if they can stand with massed intent, with hope and with expectancy. This preparatory work must be focussed through and implemented by the world intelligentsia and leading lovers of humanity, by groups dedicated to human betterment and by representative unselfish people. The success of the effort now being planned by Christ and the spiritual Hierarchy is dependent upon the ability of mankind to use what light it already has in order to establish right relations in their families, their community, in their nation and in the world. 

There is, therefore, this unique difference between the expected coming of the Christ and the time when He came before: the world is full of groups working for human welfare. This effort, in the light of past aeons of human history, is a relatively new thing and for it the Christ must prepare and with this trend He will have to work. The "cycle of conferences" which is now swinging into full tide is part of the unique condition with which the Christ is faced. 

Before, however, Christ could come with His disciples, our present civilisation had to die. During the coming century, we shall begin to learn the meaning of the word "resurrection," and the new age will begin to reveal its deep purpose and intention. The first step will be the emergence of humanity from the death of its civilisation, [Page 23] of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. These are not symbolical or mystical words but part of the general setting which will surround the period of Christ's reappearance; it is a cycle as real as the cycle of conferences now so busily organising. Christ taught us when He came before the true meaning of Renunciation or of the Crucifixion; this time His message will be concerned with the resurrection life. The present cycle of conferences is preparing men everywhere for relationships, even though today they may seem widely divergent in nature; the important factor is the general human interest and thought about establishing the need, the objectives involved, the means to be employed. The resurrection period which the Christ will inaugurate and which will constitute His unique work—within which all His other activities will have their place—will be the outcome of the fermentation and the germination going on in the world of men at this time, of which the many conferences are the outer evidence. 

It was these various unique conditions which the Christ faced during the years of war when the need of humanity forced Him to decide to hasten His coming. The unhappy state of the world as the result of centuries of selfishness and of the world war, the unique sensitivity which men everywhere were showing (as a result of the evolutionary process), the unique spread of knowledge about the spiritual Hierarchy and the unique development of group consciousness, showing itself on every hand in the multiplicity of conferences, confronted Christ with His unique occasion and presented Him with a decision which He could not avoid.

Reverently we might say that in this "occasion" of the Christ's, two facts were involved and that both of them are difficult for man to understand. The fact of the synchronisation of His will with that of the Father, and the fact that this synchronisation led to a basic decision, must be recognised by us. It is not easy for the average Christian to realise that the Christ passes on steadily to increasingly potent experiences, and that in His divine experience there is nothing static or permanent—except His unalterable love for humanity. 

A close study of the Gospel story, unimpeded by orthodox interpretations, reveals certain things. The usual interpretations, if men would but recognise them in their true meaning, are simply some man's understanding of a series of Aramaic, Greek or Latin words. The fact that the majority of accepted commentators lived many hundreds of years ago seems to have given such words a totally unwarranted value. The words of a commentator or of an interpreter today are apparently of no value in comparison with those of ancient date; yet the modern commentator is probably more intelligent and better educated than the ancient one and has, also, the benefit of the many recognised translations and a precise science. We are suffering theologically from the ignorance of the past; it is a peculiar thing that an ancient commentator is supposed to carry greater weight than the modern, more educated and intelligent man. If The New Testament is true in its presentation of the Christ, if it is true in its repetition of His words, that we can do "greater things" than He did, and if it is true in that He told us to "be perfect even as our Father in Heaven is perfect," what is there wrong in our recognising the capacity of a human being to keep pace with the mind of Christ and to know what He intends us to know? Christ said that "if any [Page 25] man will do the will of God, he shall know"; that was how the Christ Himself learnt and that is the mode He assures us will be successful for each of us. 

It was the dawning of this significance of the will of God upon the consciousness of the Christ which led Him to certain great decisions, and which forced Him to cry out: "Father, not my will but Thine be done." These words definitely indicate conflict and do not indicate the synchronisation of the two wills; they indicate the determination on the part of the Christ that there should be no opposition between His will and that of God. Suddenly, He received a vision of the emerging, divine intention for humanity and—through humanity—for the planet as a whole. At the particular stage of spiritual development which Christ had then attained and which had made Him the Head of the spiritual Hierarchy, the One who engineered the emergence of the Kingdom of God and established Him as the Master of all the Masters and the Teacher of angels and of men, His consciousness was absolutely at one with the divine Plan; its application on Earth and its goal of establishing the Kingdom of God and the appearance of the fifth kingdom in nature was simply for Him the fulfilling of the law and to that fulfilment His entire life was and had been geared. 

The Plan, its goal, its techniques and its laws, its energy (that of love) and the close and growing relation between the spiritual Hierarchy and humanity were known to him, and fully understood. At the highest point of this consummated knowledge and at the moment of His complete surrender to the necessary sacrifice of His life to the fulfilling of this Plan, suddenly a great expansion of consciousness took place. The significance, the intention, the purpose of it all, and the comprehensive divine Idea (as it existed in the mind of the Father) [Page 26] dawned upon His soul—not on His mind, for the revelation was far greater than that. He saw  still further into the meaning of divinity than had ever before seemed possible; the world of meaning and the world of phenomena faded out and—esoterically speaking—He lost His all. For the time being, neither the energy of the creative mind nor the energy of love were left to Him. He was bereft of all that had made life bearable and full of meaning. A new type of energy became available—the energy of life itself, imbued with purpose and actuated by intention. But it was new and unknown and hitherto unrealised. For the first time, the relation of the will which had hitherto expressed itself in His life through love and the creative work of inaugurating the new dispensation became clear to Him. At this point, He passed through the Gethsemane of renunciation. The greater, the larger and the more inclusive was revealed to Him and all that hitherto seemed so vital and important was lost to sight in the greater vision. It is this living realisation of Being and of identification with the divine intention of God Himself, the Father, the Lord of the World upon levels of awareness of which we know nothing (as yet) which constituted the unfolding awareness of the Christ upon the Way of the Higher Evolution. This Way He treads today and He began to tread it in Palestine two thousand years ago. He knew, in a sense hitherto unknown to Him, what God intended and what human destiny meant, and the part that He had to play in the working out of that destiny. We have paid little attention down the centuries of human thinking to Christ's reaction to His own destiny, as it affected the human. We have paid small attention to the aspect of His reaction to knowledge, as it unfolded itself to [Page 27] Him. We have been selfish and grasping in our reaction to His work and sacrifice.

The word to "know" (in relation to the initiate-consciousness of the Christ and of still lesser initiates) concerns the certainty of the knowledge the initiate has gained through experiment, experience and expression. The first faint tremor of reaction to monadic "destiny" and to the widespread universal influence a Son of God can exert makes itself felt in the consciousness of the Christ—as it will in the consciousness of all those who obey His injunction and arrive at the perfection which He pointed out as possible. The highest divine quality or aspect now makes itself felt in the life of the progressing Son of God; He knows the meaning of intelligence; He realises the significance of love and its attractive quality. Now—because of these two recognitions—He becomes aware of the potency of will and of the reality of the divine intention which that will must (at any cost) implement. This was the major crisis of the Christ.

Alice Bailey: THE REAPPEARANCE OF THE CHRIST, pp. 21-27