Glamour—A World Problem By Alice A. Bailey and the Tibetan Master Djwal Khul Glamour –A World Problem by Alice A. Bailey and Djwal Khul 2 Publisher's Statement In Discipleship in the New Age, Volumes I and II, certain personal instructions given by the Tibetan to a group of disciples were made public. These instructions together with certain esoteric teaching were first published by Alice A. Bailey, with the consent of the disciples involved, in 1944. Unpublished manuscripts containing additional instructions and esoteric teachings as completed by Mrs. Bailey are now available. This text was written from time to time over a period of nine years from 1935 to 1944. In various places in the text of Glamour - A World Problem references are made to the same discipleship group. In the present volume certain forms of group work in meditation are included because of their informative value and because they illustrate the practical value of the teaching given. The reader, however, should recognize that meditations suitable for special group purposes are not in general as effective when used as an individual exercise. The potency of an integrated group composed of disciples who have a common vision and an established group purpose is very great, and can be a real service to mankind. The newer Aquarian techniques include such group endeavors. The published writings by the Tibetan and Alice A. Bailey provide information for wise and useful experimentation in group work which is undertaken as a spiritual world service and not as a means of spiritual unfoldment of the individual aspirant. Such group action, voluntarily entered into, when not dominated by autocratic leadership control, and if undertaken with due humility and caution, is greatly to be desired at the present time. Such action should be recognized as being pioneering experimental ventures. [xi] Groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the New Group of World Servers. Information about this worldwide Glamour –A World Problem by Alice A. Bailey and Djwal Khul 3 group of servers is given in A Treatise on White Magic and in A Treatise on the Seven Rays, Vol. II. Foster Bailey, July 1950 Glamour –A World Problem by Alice A. Bailey and Djwal Khul 4 Certain Preliminary Clarifications All groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. In order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, I will concisely state the purpose: Dharma means duty, or obligation, and it is your definite and specific obligation to develop the intuition. The means or methods whereby this development is to be brought about, can be by the study of symbols. I would ask you to note that generalities concerning the intuition, and attempts to define it are very common, but that a real appreciation of it is rare. We are told by physicians and scientists that thousands of cells in the human brain are still dormant and, consequently, that the average human being uses only a small part of his equipment. The area of the brain which is found around the pineal gland is that connected with the intuition, and it is these cells which must be roused into activity before there can be any real intuitive perception which, when aroused, will manifest soul control, spiritual illumination, true psychological understanding of one's fellowmen, and a development of the true esoteric sense, which is the objective before you at this time. I would like to divide what I have to say into three parts, and I plead for a close study of my words: I. I seek to define for you the intuition. II. I shall deal with its mode of development through the study of symbology. [2] III. I shall close by giving some specific instructions as to a useful mode of procedure. Should you, therefore, find these articles hard to understand and your reaction slow, you must bear in mind that this indicates your need for this study and corroborates what I am telling you. If you will seriously consider with me what the intuition is not, I think my words will find in you an inner response. Glamour –A World Problem by Alice A. Bailey and Djwal Khul 5 Glamour - A World Problem - Certain Preliminary Clarifications I. Definition of the Intuition The intuition is not a welling forth of love to people and, therefore, an understanding of them. Much that is called the intuition is recognition of similarities and the possession of a clear analytical mind. Intelligent people who have lived in the world for some time and who have experienced much and who have contacted many other people can usually sum up with facility the problems and dispositions of others, provided they are interested. This they must not, however, confound with the intuition. The intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the Voice of the Silence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. It is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the Universal Mind upon that layer of Its activity which produces the pattern-forms on which all etheric bodies are based. It is not intelligent psychology, and a loving desire to help. That emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. Intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards [3] the Monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. It is the first indication of a deeply subjective unification which will find its consummation at the third initiation. Intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. At its highest point, it is known as that Universal Love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. Then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms. Glamour –A World Problem by Alice A. Bailey and Djwal Khul 6 Intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. This brings with it the ability to contact the light center in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background. Intuition, therefore, brings with its appearance three qualities: ?? Illumination. By illumination I do not mean the light in the head. That is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. The light to which I refer is that which irradiates the Way. It is "the light of the intellect," which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light." This is the "Light of the World," a Reality which is eternally existent, but which can be discovered only when the individual interior light is recognized as such. This is the "Light of the Ages," which shineth ever more until the Day be with us. The intuition is therefore the recognition in [4] oneself, not theoretically but as a fact in one's experience, of one's complete identification with the Universal Mind, of one's constituting a part of the great World Life, and of one's participation in the eternal persisting Existence. ?? Understanding. This must be appreciated in its literal sense as that which "stands under" the totality of forms. It connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. I would like to point out that this withdrawal is comparatively easy for those who have much of the first ray quality in them. The problem is to withdraw in the esoteric sense, but to avoid at the same time the sense of separateness, of isolation and of superiority. It is easy for first ray people to resist the tendency to identify themselves with others. To have true understanding involves an increased ability to love all beings and yet, at the same time, to preserve personality detachment. This detachment can be so easily founded on an inability to love, in a selfish concern for one's own comfort - physical, mental or spiritual, and above all, emotional. First ray people dread emotion and despise it, but sometimes they have to swing into an emotional condition before they can use emotional sensitivity in the right manner. Glamour –A World Problem by Alice A. Bailey and Djwal Khul 7 Understanding involves contact with life as an integrated personality, plus egoic reaction to the group purposes and plans. It connotes personality-soul unification, wide experience, and a rapid activity of the indwelling Christ principle. Intuitional understanding is always spontaneous. Where the reasoning to an understanding enters, it is not the activity of the intuition. ?? Love. As earlier said, this is not affectionate sentiment, or the possession of a loving disposition; these two later aspects are incidental and sequential. When the intuition is developed, both affection and the possession of a spirit [5] of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. It is that synthetic, inclusive grasp of the life and needs of all beings (I have chosen these two words with intent!) which it is the high prerogative of a divine Son of God to operate. It negates all that builds barriers, makes criticism, and produces separation. It sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. These three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal Oneness. Is that not something which all aspirants aim to achieve? And is it not something that each of you, as individuals, needs in a peculiar sense? Where it is present, there is an immediate decentralization of the dramatic "I," of that capacity always to relate all happenings, all phenomena, all group work to oneself as the center. I cannot enlarge further upon the subject of Intuition. It is too vast a matter, and too abstruse. All I can do is to put before you its three aspects and then to urge upon you the need to submit to that training and to apply to yourselves that discipline which will work out in your life as love, light and understanding. When the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brain cells around the pineal gland, which have hitherto been dormant, become awakened and vibrant. The nucleus of every cell in the body is a point of light, and when the Glamour –A World Problem by Alice A. Bailey and Djwal Khul 8 light of the intuition is sensed, it is this cell-light which will immediately respond. The continuance of the inflow of the light of the intuition will draw forth, [6] esoterically speaking, into the light of day every cell which is so constituted that it will respond. II. The Mode of Awakening the Intuition There are many ways in which the intuition can be drawn into activity, and one of the most useful and potent is the study and interpretation of symbols. Symbols are the outer and visible forms of the inner spiritual realities, and when facility in discovering the reality behind any specific form has been gained, that very fact will indicate the awakening of the intuition. First ray people belong to what is called the "Destroyer Ray" and the power of the first aspect, which is the power to bring to an end, flows through them. They will have a tendency to destroy, as they build, through a wrong direction of energy, through over-emphasis of energy in some particular direction, or through misuse of energy in work with themselves or others. Many first ray people have the tendency to pride themselves on this and hide behind a plea that, being upon the first ray, a destructive tendency is unavoidable. Such is not the case. Builders, such as second ray people always are, have to learn to destroy, when prompted by group love and acting under the Will or first ray aspect. Destroyers have to learn to build, acting ever under the impulse of group love and utilizing the power of attachment in a detached manner. Both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the center." The study of symbols tends to bring this about and, when carried out with faithfulness and diligence, will produce three effects: 1. It trains in the power to penetrate behind the form and to arrive at the subjective reality. [7] 2. It tends to bring about a close integration between soul- mind-brain, and when that is brought about, the inflow of the intuition and, consequently, of illumination and truth becomes more rapidly possible. 3. It will put a strain upon certain unawakened areas in the brain and arouse into activity the brain cells there found, Glamour –A World Problem by Alice A. Bailey and Djwal Khul 9 and this is the first stage in the experience of the aspirant. With the majority of true aspirants, the center between the eyebrows is awakened, whilst the center at the top of the head is vibrating very gently, but is not in full functioning activity. This higher center must be awakened more fully before aspirants can measure up to their full opportunity. In the study of symbols, I would urge upon you the necessity always to put before yourselves the goal of arriving at the underlying concept of any symbol studied. This concept will ever be synthetic. It will not be detailed and in sections. You may have to arrive at this concept through a study of detail and through arriving at the significance of various sections or parts of the symbol under consideration. When, however, your analysis is completed, you must not rest satisfied until you have summed up the meaning of the symbol in some synthetic idea, concept, meaning or name. Symbols have to be studied in three ways: a. Exoterically. This involves study of its form as a whole, of its lines, and therefore of its numerical significance, and also study of its sectional forms - by which I mean its arrangements, for instance, of cubes, triangles and of stars and their mutual interrelation. b. Conceptually. This involves arriving at its underlying idea, which may be expressed in its name; at its [8] meaning as that emerges in the consciousness through meditation; and at its significance as a whole or in part. You should, when doing this, bear in mind that the idea connotes the higher or abstract intent; that the meaning is that intent expressed in terms of the concrete mind; and that its significance has in it more of an emotional quality and might be expressed as the type of desire it arouses in you. c. Esoterically. This would cover the effect of the force or energy upon you and of the quality of the vibration it may arouse in you perhaps in some center, perhaps in your astral body, or perhaps only in your mind. This study, rightly undertaken, would lead to the unfoldment of the intuition, with its consequent manifestation on the physical plane as illumination, understanding and love. Glamour –A World Problem by Alice A. Bailey and Djwal Khul 10 In the first instance, the objective of the study of symbolism is to enable the student to sense its quality and to contact that vibrant something which lies behind that aggregate of line, color and form of which the symbol is composed. To some types of people this study is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. It is always distasteful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. To many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. It is a delicate art, this art of symbol reading, of "spiritual reading," as our ancient master, Patanjali, [9] calls it. This power to interpret symbols ever precedes true revelation. The comprehension of a truth for which a line or a series of lines composing a symbolic form may stand is not all that has to be done. A good memory may remind you that a series of lines forming a triangle or a series of triangles signifies the Trinity, or any series of triplicates within the macrocosmic or microcosmic manifestation. But that activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. It must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. This plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. It becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. It is this aspect of symbolic reading that you are asked to study. Students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. This stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. There is later another intermediate stage between conceptual understanding and