The Nature of Glamour

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Summary: A collection of statements by the Tibetan

"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." (Glamour: A World Problem, p. 20/1)

"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 '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 keynotes to success." (Glamour: A World Problem, p. 36/7).

"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." (Glamour: A World Problem, p. 79).

"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 though 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 attention to your meditation, cultivating ever the ability to reflect and to assume the attitude of reflection -- held steady throughout the day." (Glamour: A World Problem, p. 80/1).

"A deep distrust of one's reactions to life 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 relinquinshing and the dissipation of all glamour. I am choosing my word with care in and effort to arrest your attention." (Glamour: A World Problem, p. 82).

"Self-pity is one of the major glamours of the advanced and sensitive man." (Glamour: A World Problem, p. 111).

"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 pf 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." (Glamour: A World Problem, p. 241).

"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." (Glamour: A World Problem, p. 26)

"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." (Esoteric Healing, p. 503)

"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 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 on 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." (Discipleship in the New Age, Vol. I, p. 26/7)