"Those of you who are seeking to serve humanity and to join in the hierarchical effort to bring healing to a world of pain, must learn to penetrate behind appearances, behind the methods and schemes, the results and effects on the physical plane, and endeavour to contact the forces of Shamballa or of the Hierarchy, plus the human need which has produced these modes of expression, and thus see them for what they are -- not worn out systems and childish efforts at improvement, but embryonic plans whereby, eventually, may come release and the culture and civilisation of the New Age. If you are seeking to bring illumination into the dark places of the earth (which means into the minds of men), then you must yourselves see clearly and relate the abstract and the concrete in such a manner that, in your own lives, a working idealism may be seen; only so can a working of idealism of a national, racial and human nature also be seen. The head as well as the heart must be used, and this many earnest people are apt to forget . . .
It is in the recognition of what is happening to mankind as a whole and behind the scenes, that the thinkers of the world and the New Group of World Servers can best serve; it is the unfoldment of the human consciousness in response to the presented conditions in any country or countries that is of moment; the "human state of mind" is just beginning to focus itself on the things that matter and to express itself in a living fashion. The thinkers and servers must learn to concentrate upon the
awakening consciousness, and not upon the superficial movements. This awakening goes on apace and, my brothers, satisfactorily. The form or forms may suffer, but the intrinsic awareness of man is becoming, during this century, expressively divine." (The Externalization of the Hierarchy, p. 73/4)
"If it is hard to arouse aspirants, such as yourselves, to urgent service and a full sense of responsibility; if men and women with all the information that you possess cannot be aroused to sacrificing effort, you can gain some idea of the magnitude of the task with which the Hierarchy is
confronted at this time. You can realise, perhaps, the sense almost of frustration which could sweep over me (if I were limited by any time concept) when, for instance, those to whom I would look for co-operation, are preoccupied with their own affairs, have no sense of immediacy, and prefer to concentrate upon their own development, their own families, their own problems, rather than achieve the larger world view which would then lead to full co-operation. The averting of a world debacle is the aim of our effort, and towards this aim I have asked your help." (Jan. 1939), (The Externalization of the Hierarchy, p. 79)
"There is some confusion arising out of the basic idealism which underlies the activities of many peoples in many countries. It is the importance of the somewhat new ideal of the good of the state as a whole versus the good of the individual and the good of humanity. The state becomes almost a divine entity in the consciousness of the idealist. This necessarily part of the evolutionary plan, but in so far as it constitutes a problem, is too big for the individual to solve alone and unaided. Of one fundamental truth I can, however, assure you. When men everywhere -- within the boundaries of their particular state, and whilst upholding its authority and its civilisation -- begin to think in terms of mankind, then public opinion will become so potent and so right in its inclusiveness, that state policies must inevitably conform to the larger ideal, and the sacrifice of the individual and of humanity in large numbers to the individual state, will no longer be possible. The part will be seen in its proper relation to the larger whole. It is this arousing of public opinion to world rights, to inclusive human interests and to international co-operation, that is the true goal of all present spiritual endeavour." (The Externalization of the Hierarchy, p. 219)
"What can the individual do to aid the cause of humanity and arrest the tide of evil? If he is fighting already upon the side of the Forces of Light. . . . he knows his destiny and service. But what of those who question what they can do, and yet are eager to see clearly and to play their part when right vision is theirs? To them I would say the following things;
i. Eliminate prejudice, national pride, and religious antipathies out of your consciousness. . . . The unhappy past of all nations is today used as an alibi by those who do not choose to shoulder responsibility, or to sacrifice anything for the cause of humanity. A recognition of our shortcomings and a spirit of tolerance and forgiveness are needed by all today.
ii. Refuse to be afraid of any results of right and positive action. Fear lies behind much of the dissenting attitudes today, and fear kills truth, hides the vision and arrests right action. The Great Leader of this Christian era has warned us not to be afraid of those who kill the body, but to fear only those who seek to kill the soul. . .
iii. Having sensed the vision, recognised the hindrances, and dealt with innate prejudice and fear, it will then become apparent to you what . . . you must do. It is not for me to tell you what it is. The details are for you to decide; the methods which you must employ will become clear to you; you will then range yourself on the side of the Forces of Light, and will uphold the hands of those who are fighting for world peace and security, preparatory to the inauguration of the new world order. This you will do with no thought of self. You will face life truly and sincerely, with a fully dedicated sacrifice of time, self, money and, if need be, of life. You will realise dynamically that the attitude of the passive onlooker is not that of the agent of the Forces of Light or of a lover of humanity.
iv. You will also learn to keep your mind free from hate, refusing to hate the deluded sinner, even when imposing upon him the penalty of his sin. Hate and separation must cease, and they will cease as the individual aspirant stamps them out in his own life. The great error of the neutrally minded and of the pacifist, is his refusal to identify himself constructively with human pain. Even when he reacts with violent emotion over the suffering, for instance, of little children . . . and of the defenceless refugee, he does not truly care enough to do anything about the situation, involving as it does sacrifice. This sounds harsh, but is a needed statement of fact. Sympathy which does not produce positive action of some kind, becomes a festering sore.
Thus by thought and word and deed, the lover of humanity will enter the battle against evil; with complete self-forgetfulness he will take up the cause of humanity, hiding not behind the sense of futility and seeking no alibi in a misinterpreted idealism. He will face the facts of the present situation in the light which streams from the vision itself. He will then press forward into the age of right human relations, of spiritual unity and shared resources with complete confidence, because his sense of values is adjusted. He knows that humanity has a divine mission which must be carried out on the wings of love, through understanding action, selfless service, and the willingness to die in battle if that is the only way in which his brother can be served and freed." (The Externalization of the Hierarchy, p. 244/6)
"Any student who thinks clearly and applies the teaching to his daily life, is contributing most valuably to the group awareness.
Oft an aspirant says to himself: "Of what real use am I? How can I, in my small sphere, be of service to the world?" Let me reply to these questions by pointing out that by thinking this book into the minds of the public, by expressing before your fellow men the teaching it imparts, and by a life lived in conformity with its teaching, your service is very real.
This will necessarily involve a pledging of the entire personality to the helping of humanity, and the promise to the Higher Self that endeavour will be made to lose sight of self in service -- a service to be rendered in the place and under the circumstances which a man's destiny and duty have imposed upon him. I mean a renewal of the effort to bring about the purification of all the bodies, so that the entire lower man may be a pure channel and instrument through which spiritual force may flow unimpeded. I mean the attaining of an attitude wherein the aspirant desires nothing for the separated self, and in which he regards all that he has as something which he can lay upon the altar of sacrifice for the aiding of his brethren. Could who read this book see the results of such a united effort, there would emerge a group activity, intelligently undertaken, which would achieve great things. So many people run hither and thither after this individual or that, or this piece of work or that, and, working lack of intelligent co-ordination, achieve nothing and no group results. But united group effort would eventuate in an inspired reorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served." (Esoteric Psychology l, p. xix/xx)
THE INERTIA OF THE AVERAGE SPIRITUALLY-MINDED MAN
"The average spiritually-minded person, man of goodwill, or disciple, is constantly aware of the challenge of the times and the opportunity which spiritual events may offer. The desire to do good and to accomplish spiritual ends is ceaselessly gnawing away within his consciousness. No one who loves his fellow men, who has a dream of seeing the Kingdom of God materialise on earth, or who is conscious of the awakening -- slow though it may be -- of the masses to the higher spiritual values, but is thoroughly dissatisfied. He realises that what he contributed of help to these desirable objectives is little indeed. He knows that his spiritual life is a side issue; it is something which he keeps carefully to himself and which he is frequently afraid to mention to his nearest and dearest; he tries to dovetail his spiritual efforts into his ordinary, outer life, struggling to find time and opportunity for it in a gentle, futile and innocent manner. He finds himself helpless before the task of organising and rearranging his affairs so that the spiritual way of living may dominate; he searches for alibis for himself and eventually rationalises himself so successfully, that he ends by deciding that he is doing the best he can in the given circumstances. The truth is that he is doing so little that probably one hour out of twenty-four (or perhaps two) would cover the time given to the Master's work; he hides behind the alibi that his home obligations prevent his doing more, and does not realise that -- given tact and loving understanding -- his home environment can and must be the field in which he triumphs; he forgets that there exist no circumstances in which the spirit of man can be defeated, or in which the aspirant cannot meditate, think, talk and prepare the way for the coming of the Christ, provided he cares enough and knows the meaning of sacrifice and silence. Circumstances and environment offer no true obstacles to the spiritual life.
Perhaps he hides behind the alibi of poor health, and frequently behind that of imaginary ills. He gives so much time to the care of himself that the hours which could be given to the Master's work are directly and seriously curtailed; he is so preoccupied with feeling tired, or tending a cold, or with fancied heart difficulties, that his "body consciousness" steadily develops until it eventually dominates his life; it is then too late to do anything. This is particularly the case with people who have reached their fiftieth year or over. It is an alibi which it is hard not to use, for many feel tired and ailing, and this, as the years go by, is apt to get worse.
The only cure for this creeping inertia, is to ignore the body and take your joy in the livingness of service. I speak here not of definite disease or of serious physical liabilities; to these right care and attention must be duly given; I speak to the thousands of ailing men and women who are preoccupied with taking care of themselves, and so waste hours of the time which could be given to the service of humanity. Those who are seeking to tread the Path of Discipleship, should release those many hours spent in needless self-care into the service of Hierarchy.
Still another alibi, leading to inertia, is the fear people have of speaking about the things of the Kingdom of God to others; they are afraid of being rebuffed, or of being thought peculiar, or of intruding. They therefore preserve silence, lose opportunity and never discover how ready people are for the discussion of realities, for the comfort and hope which the thought of Christ's return can bring, or for the sharing of spiritual light. This is essentially a form of spiritual cowardice, but is so wide-spread that it is responsible for the loss of millions of hours of world service.
There are other alibis, but those above noted are the most common; the release of the majority of people from these hindering conditions would bring to the service of the Christ so many hours and so
much overtime endeavour that the task of those who admit no alibis would be greatly enlightened, and the coming of the Christ would be much nearer than it is today. To the rhythm of life under which the Christ and the spiritual Hierarchy operate, and which vibrates in harmony with human need and spiritual response, we are not called. We are, however, called to demonstrate the quality of spiritual activity and to refuse to hide behind alibis. It is essential that all spiritual people recognize that in the place where they now are, among the people who are their associates and with the psychological and physical equipment with which they are endowed, they can and must work. There is no possible coercion or undue pressure exerted in the service of the Hierarchy. The situation is clear and simple."(The Reappearance of the Christ, p. 166/9 ), (The Externalisation of the Hierarchy, p. 619/23)