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To All Who Would Gather the Fragments from the Lord's Table with Love:
Now it has been considered that we are lacking in love, and so we discern the face of humanity. Their limitations prescribe their understanding; but we who serve the ray of power and of goodwill are also cognizant of the flame of love. We have called it the flame in the chalice; but men have not understood the higher culture, and by their understanding they have ruthlessly pawed upon it.
The time has come for awakening. People behave as though eternal life were already theirs. They do not understand and, therefore, they decry the mightiest purpose. To be a true humanitarian, man must be guided by the highest principles. But there are lesser principles in manifestation which enable the wolf and the dog, the sheep and the creatures of small mind to pursue the path up the mountain. The summit gleams, and the arhat still serves the best causes.
When we consider the callousness of the human heart, how it idly follows after the practice of the principle of cruelty, we remind that in every case the cruelty man expresses to his fellowmen will return unto himself. We remind that in every case the benign action of correct understanding, of correct culture, will also return unto the self. Thus, man is either the harbinger of his mortal destiny or the delight of the universal law.
What is the real purpose of serving the higher law? Rather than find oneself stranded in the service of the human monad, that human self, the purpose of the higher striving is ever to recognize a higher state of unity with one's Self. This is always to be found in the serving of others and in the holy cause.
There are those who say, "Let us make simple all things that are great and beautiful in order that the minds of men may more readily appreciate them, because they will understand them." We have done so again and again, and they have sniffed at them as though they were treating the rubble of the ages in search of the finest jewels. We have offered the teachings in many forms, and in many forms they have been rejected.
Because humanity is prone to believe in something and to reject everything, the something which they believe in is often a decaying substance, a decaying realization. What is valid, then, is real. And it is in search of this reality that we send the souls of men in pursuit of higher goals.
Humanitarianism is not a substitute for God-realization. The God-realized man is more readily able to pursue the pathway of service to humanity. He who said, "Seek ye first the kingdom," knew whereof he spoke. Again and again we have seen how the quagmire of personality has bogged down the soul.
Our urge is that you drink at the one fountain of reality, that you discount no possibilities, but that you be a wary person (pure son) capable of discernment. But this should not be hasty where one is but a neophyte at any age. One should look again upon the best possibilities and gaze hopefully. One should consider that possibilities themselves are always the loving hand of God. They appear in different guises, but the finality of achievement is always at hand.
We have seen the minds of children uncluttered, unsophisticated, not even full of knowledge, but of the possibilities thereof; and we have noted that the pure possibility of love is with the children of the world. Thus, we understand the statement of the master, "Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God."1
We deplore the mystique of those who would falsely create the illusion, simply because it is possible to obtain divine graces, that they themselves are already overcomers of all things and masters of energy. We who understand the pathway to self-mastery, to valor, to victory, to the Spirit of reality - we know how long the journey is. Yet, at a given moment, regardless of its length, the fullness of self-mastery is obtained and at last the individual becomes the arhat.
But with it all comes the gift of humility, the gift of oneness, the gift of consecration, the gift of dedication, the gift of attention or the ability to focalize one's energies upon an ideal. Without these best gifts of the Spirit, even victory would be hollow; but now at last the Spirit has obtained from man the realization of higher principles, the consideration of the splendor of other worlds. At times, these worlds seem far off. Man ponders his toys, his scientific devices and his lack of personal achievement. He realizes his own inflexibility; and he continues to pursue the way of the Spirit, the way of flexibility, the way of freedom, the way of acceptance of the challenge.
The nonsense in which so many engage speaks of their own decrepitude. What shall I say more? We are sometimes weary of speaking; for in those who hear our speaking there is always a tendency to disobey, a tendency to fail to realize, a tendency toward impracticality. As Paul stood on Mars Hill he said, "Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you."2
Morya has declared him, Mary has declared him, Maitreya has unfurled the banner. But people still act as though our words were a function of the human ego. They fail to understand that nothing cannot give rise to something and that something does not give rise to nothing. They do not recognize that without divine love you cannot shape a universe of wonder and beauty. He who created the stars has also created the magnitude of the mind, and when we speak of magnitude it is to coerce destiny.
What shall I then say? I speak and I have been ignored. I speak and men have said, "It thundered," or, "The messengers are again stirring up dust." We wish to stir up, we wish to precipitate, we wish to define principle. This is not an activity of a moment, but an eternity of infinity. That people think it is lodged in a moment is perhaps a tragedy of human conception. For what is lodged in a moment is also lodged in eternity. And the most fragile-appearing gift may either erupt or precipitate definement. The precipitation of definement is the couching of divine ideas in the most practical manifestations.
Individuals need to wash, and they are told to purify themselves. Individuals need internal cleansing. Individuals need a cleansing of the mind and spirit; for the fragmentary conceptions of the world are callous, and man does despite unto himself. All despite is done unto the self, even when it is done unto others. Therefore, we urge upon humanity a hastening of the way, the unraveling of the skeins of destiny, the fragmentation of the teaching. And let man assimilate what he can.
Over the years, thousands, millions, have not understood the goodness of God; and so we have directed the necessary alterations in the structure of the teaching. We have demanded of life that through our words man's attention should go upon the goodness of God, upon the eternality of his Presence, and upon the wisdom of his domain. We have programmed an understanding of his purposes in order that man be without fear, that the perfect love of being be understood by him, that he perceive reality. Becoming thus a part of it, he transfers the quality of himself to nature; and nature herself sings a new song: it is the song of the Lord, it is the song of the Spirit, it is the song of attainment.
Be neither discouraged nor affrighted; for Morya has carried you upon his shoulders a little way, a little spell, and then 'twill be broken and you will stand upon your own legs at last. You will perceive clearly with your own eyes, you will hear with your own ears, and you will know with your own heart. Our hands will meet in an embrace of indescribable wonder.
Until that moment I say: May his love enthrone itself upon his peace within your heart; and may each of you know that you, with me, are a part of a design more grandiose than all manifest ones.
Thank you for allowing me to serve.