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Thus Have I Heard

The World-Teacher

Introduction by the editor

Within Theosophical circles Geoffrey Hodson was considered the second best clairvoyant after Leadbeater. Alpheus reproduces here three chapters from Hodson's Thus Have I Heard: A Book of Spiritual and Occult Gleanings from the Teachings of the Great (Adyar, India: Theosophical Publishing House, 1929):

Chapter X: The Nature of the Lord

Capter XI: The Coming of The Lord

Chapter XII: Camp-fire Gleams

Extra: L’Envoi: The Servants of the Lord

In these articles, all written before 1929, he shares his understanding and clairvoyant experiences about the World Teacher project. It might represent the most explicit occult endorsement of Krishnamurti as vehicle of the Lord Maitreya. Ten years later, after K had dissolved the OSE and distanced himself from the TS, Hodson wrote a theosophical-intellectual critique of K's teachings, titled Krishnamurti and the Search for Light. For a synopsis of Hodson's view on Krishnamurti see Krishnamurti and the World-Teacher Project under the heading Hodson.


Part III


[Pages 85-115]





[85] THERE comes a time in the life of the aspirant to the spiritual life when the greatness and splendour of the Great World-Teacher and Saviour, whether the Lord Buddha, Shri Krishna, Zarathustra or Christ, begins dimly to be realised. As the years of devoted service pass, he draws nearer and nearer to his Lord, and illuminating flashes of perception enable him to approach His holy presence and to gain glimpses of His glorious existence. At first these experiences accentuate the enormous evolutionary distance between the devotee and the supreme object of his devotion and make it seem impassable. He cannot believe that One who is so immeasurably great can possibly be within his reach.

A full appreciation, realisation and knowledge of even a fragment of His consciousness, His nature and His glory is impossible to the neophyte at his present stage of evolution; but when at length this great illumination does come, it will, no doubt, be a source of wonder and joy to [86] discover that there is no separation between the devotee and the object of his devotion, that His very greatness brings Him near. He is indeed near. Himself the embodiment of unity, He is not outside ourselves at all, but is part of us: He is our very selves.

These conceptions are difficult of apprehension for us in the West. Our minds are not trained in metaphysics. If we think of a person who lives at the " right hand of the Father," or even of a Master who is far away in retreat, we cannot easily conceive of that person being equally present within ourselves. The body of the Lord Maitreya is said to be in the Himalayas, yet His consciousness is everywhere present. There is a part of Him in every atom of every plane, and in every self-conscious being in every world.

To aid our comprehension of this truth, let us think of our own nature and the relationship of the ego, or higher consciousness, to the personality. We speak of these two as different people, or beings, but, in reality, they are one and the same. In the personality a fragment of the great consciousness of the ego is manifesting through three veils, or vehicles, of successive degrees of density. Without these veils the ego is quite powerless in the lower worlds. He must make a body before he can function on any plane [87] lower than the higher mental. When he is incarnated in the matter of the three lowest planes, for the purpose of obtaining mastery over them, very little of his original power and splendour is manifested through the densest veil. If we could see the ego and his manifestation, the personality, side by side, we should indeed think that they were entirely different beings.

The ego is practically free of the limitations of time and space. The succession of events does not exist for him; he lives in the eternal Now. There is also no separation in space at the egoic level; neither is there any lack of power there. There is, indeed, an abundance, a prodigality of force, which wells up within the centre of the ego and makes him practically omnipotent on his own plane, according to his development. He is limited only by his stage of evolution, and of that limitation he is hardly aware.

Within his limitations the knowledge of the ego is very great indeed. He knows all his past since he individualised; this is not past to him but present. He has also a fair vision of the future, the range of which also depends upon his degree of evolutionary advancement. He possesses the essence of all the capacities and qualities of character which have been developed through centuries of incarnation in the flesh.

[88] The ego is the centre of our being in a way somewhat similar to that in which Christ is the heart of all manifested life on this planet, and the Cosmic Christ the heart of the universe.

As we found in Chapter VIII, there is another "being"--using this term for want of a better--which is in the same relationship to the ego as is the ego to the personality. This being is called the Monad which means "the One." The Monad is a still more interior state of existence than the ego, and the two might be thought of as a heart within a heart, or as a sphere of light, which is the ego, with a more brilliant point of light as the source of illumination in the centre of it, which is the Monad. Finally, beyond and within the Monad is the Logos, who contains within Himself all the millions of Monads of His solar system.

Looking at this from another view-point, we see that God, the Logos, the Creator, the Preserver and the Transformer, is immanent throughout the whole system; there is no place where He is not. Within Him there are numerous cells, which are miniature expressions of His triple nature. These cells are the Monads. Each of these Monads who chose the human path of evolution finds expression as an ego, and egos ensoul successive personalities in the mental, emotional and physical worlds. The Logos, the Monad, the ego and the personality are [89] the four successive links in the chain of human life, by which man is bound to God.

The relationship of the Christ to this planet is similar to that of the Logos to the whole solar system. He is immanent in every atom and present, as the Christ consciousness, in every man. He has attained to absolute unity with all manifested life, not as we may know that state, as a mental conception or even a spiritual illumination, but as an actual, living and conscious union and identity. This is one interpretation of the doctrine of the Atonement, which is really the at-one-ment. By that supreme achievement of perfect unity or at-one-ment He shares all that He is with all life ; and so He may be truly said to "save" the world.

It is a mistake, therefore, to think of the Christ and of the Masters of the Wisdom as being distant or separate from ourselves. Their physical bodies are, indeed, a long way from us, but Their consciousness is here, part of us, in us, in fact, is our consciousness. As we grow in the spiritual life, our realisation of this underlying unity increases, and we begin more and more to share in Their consciousness and Their work. Another great truth to be remembered in considering this subject and in trying to understand the nature of our Lord, is that in His office of [90] World-Teacher He is in complete unity with the second aspect of the Logos; has in fact passed beyond unity to identity. He is the second aspect of the Logos on earth. He is God, the Son. Inasmuch as the mighty Logos of our system can be manifested in one person, He is so manifested in our Lord, just as our Monad is manifested in our ego. The keynote of His teaching must always be love and union because He is the love aspect of God incarnate upon earth.

Whilst dwelling upon this stupendous fact, we must also remember that, by virtue of the great spiritual heights to which He has attained, the qualities of the other two aspects of the Blessed Trinity and of all the seven rays are also expressed in Him in their fullest perfection. Although we know Him as the Saviour of the World, the Lover and Healer of men, He is equally capable of acting as the World Ruler and King on the first ray, as the World Hierophant on the seventh, or as the Supreme Scientist, Artist or Devotee. He does so act, and can be contacted in His aspect of Head of any of the seven rays. He is, in fact, "all things to all men," but supremely and above all, the incarnation of the second aspect, the love of God upon earth. We must always approach Him, therefore, with the utmost reverence and humility, as the Masters and the holy angels always do.

[91] His successor-to-be, the Chohan Koot Hoomi, the Master who inspired At the Feet of the Master--Himself a great Lord of Love beyond our understanding--says of Himself and Brother Adepts in relation to our Lord: "We are as dust beneath His feet." If these Mighty Ones so refer to Him, how deep must be our reverence. We may, however, still think of Him with love and joy and approach Him with gladness, for we must learn to combine reverence with joy, and worship with human affection and simplicity.

Christ is the Supreme Head of all religions. All prayers and their answers pass through Him. That is why He is called the Advocate and Mediator. He is the High Priest of humanity. He collects the prayers and aspirations of angels and of men, enriches them with His wonderful life, offers them to the mighty Logos of our system, receives the downpoured blessing and response and sends it out in streams of light and power upon the world. Thus He brings consolation and encouragement to every human heart and a quickening influence to bear upon all manifested life.

All this great activity is in no way affected by the fact that, in His special office of World-Teacher, He periodically takes a vehicle and manifests through it to men on earth, as He did in Palestine and again is doing now; for only a minute [92] fragment of His vast consciousness is needed for the work of founding a religion. It is surely good for us to think along these lines; to try reverently to understand Him, to enter into closer union with Him and to show forth in our lives some of His beauty and His love. We must make our bodies translucent to His light (The teachings of Bishop G. S. Arundale), so that they offer no resistance to His shining through us. "The path of the just is as a shining light, shining more and more unto the perfect day." (Proverbs, IV, 18 from the Liturgy of the Liberal Catholic Church)

We, too, are Christs in the becoming and all our individual contributions are required to enrich the beauty and splendour of God. When we evolve, He evolves, for even the Logos Himself is an evolving Being, as also is our Lord. The universe is one great Whole, which is daily growing more beautiful, more splendid and nearer to the archetype within the Creator’s mind. He needs us for He evolves through us. It is a tremendous thought that if we dally by the way we retard the evolution of the whole solar system; on the other hand, if we spring forward on the Path in a sudden realisation or keen enthusiasm, the whole of evolution is quickened thereby.

[93] We must try, therefore, to realise the unity behind everything and the utter oneness of the whole system. There is but one homogeneous whole which is God. We are as little motes dancing in the sunbeams which are His light. We must quickly perfect our natures, so that more of the hidden Divinity may shine forth in our lives, for thus lives and shines our Lord, the Saviour of men and the "Light of the World".




AT the present time the world is gradually being flooded by a mighty wave of the power of the Lord. As He draws nearer and nearer to our world every manifestation of Him becomes more powerful. Every Church service, every picture and talisman, every image and every thought-form of Him becomes a more perfect manifestation of His power and His presence. The Christ within the heart of every living thing will be more fully manifested as He Himself becomes more manifested in His disciple. The process is a dual one; on the one hand, a gradual perfection of the technique and capacity to serve Him in the chosen disciple, with the consequent hastening of His glorious advent to the whole world; on the other hand, an increase in the manifestation of the immanent Christ--equally Himself and part of His vast consciousness--in every form in every manifested world. [95] Under the, influence of His coming, all Nature should have a new message for us. We should be conscious that our Lord is looking through the eyes of every human being, however apparently unevolved or lowly, for He is there, waiting for us to learn to see Him. If we cannot see Him there, we may find it difficult to see Him anywhere. Having once seen Him anywhere, we shall see Him everywhere.

The young movement, the Order of the Star, in this its spring-time, is full of the most wonderful opportunities. The Theosophical Society, though itself but young, seems to be old by comparison, possessing as it does a deep well-established rhythm which is ancient and rich. One likes to think of Theosophy as a river into which flow many tributaries, from springs rising all over the earth, each enriching the river with its own especial contribution. We may trace back the rising of the river of the Ancient Wisdom to the time of the coming of the great Lords of the Flame from Venus. They came, robed in flame, six and a half million years ago, and were probably surrounded by hosts of great angels on Their long journey through space. Riding in Their chariots of fire, these glorious Shining Ones hovered, for a time, over the White Island which was to be Their home on the Earth which They had come to serve.

[96] Many precious gifts were in Their hands, and on Their arrival upon earth the spring of the Ancient Wisdom rose, later to swell into a wide and flowing river. Since those far-off days that stream has never ceased to flow, and has been continually growing in volume and in strength. The culture of ancient Atlantis: the spirituality of India, with its profound philosophy learned from the many teachers who have trodden its sacred soil: the occult lore of Egypt, Persia, Greece, Palestine and Rome: these are some of the many streams which flowed into the river of Theosophy. The light of truth now shines upon the earth like the rays of the sun in all the glory of noonday, full of power, strength and beauty.

The Order of the Star is but in the spring-time of its life. If we were in some lovely wood in spring, when all the trees were budding and the birds breaking into song, and, looking down a long green glade towards the shining sea, saw the sun rising resplendent in the early morn, the atmosphere of beauty and of promise which surrounded us would resemble that in which the Order of the Star is bathed in these early years of its life.

Those who have been called to membership of His Order must surely have experienced the deep happiness of answering to the call of their Lord and Master, and the longing to take the fullest [97] possible advantage of this wonderful opportunity of serving Him face to face, under the same banner which they have followed for so many lives.

The teaching which He brings is slowly affecting the hearts and minds of men, whether Star members, or not. It is a part of the Ancient Wisdom, but we find that certain special aspects of divine truth are being stressed. Mr. Krishnamurti tells us, for example, that there exists a direct road to liberation, and that the goal of union may best be reached by simplicity of heart. He shows us the direct road to union with the Master--union which He has achieved--which we may tread without the necessity for temples, churches, ceremonial and all the many forms with which religion inevitably becomes encrusted. We must pierce through all these in order that the shining glory and pristine beauty of the Truth may be revealed.

The technique of the new teaching is that of unification, which is the end and goal of the spiritual life as well as being the basis of all art. We have to learn to unify ourselves with the life which is in every form. We may practise this amidst the beauty of Nature. When we sit beside a fine old tree, for instance, we may try to pass into its consciousness, into the very soul of the tree: feel the swaying of the trunk, the leverage of the roots, the pressure of the wind, the rising of the sap, the [98] flow of the magnetic forces, the pulse of the heart which every tree possesses and the evolutionary urge of its soul under the impulse of the divine will. We shall feel this last as a kind of reaching outwards like stretching the fingers into a glove. If we get to the very heart of the tree we can actually share its experience of all these things.

Similarly with animals and men, we may learn to pass behind the form and discover the life within. We may see the goal towards which the ego is striving and understand the urge behind the soul, the ideal of which it has been dreaming during its many incarnations in the flesh. We may enter into the sorrows, griefs, joys and weaknesses of our fellowmen. If, having become one with them, we feel strong enough, then we may share our little strength with them. We cannot really help people until we can, in some measure, enter into their lives and know their difficulties as they are known to them.

The ideal of the final goal of liberation is also being placed before the world by Mr. Krishnamurti. In studying this great subject we find that liberation may be regarded as a relative state. When a plant blossoms in the sunlight it is liberated. When the butterfly emerges from the chrysalis and takes its first flight into the sunlit air it is liberated. When the animal becomes man, the savage civilised, the [99] civilised genius and the genius adept, there is liberation. We must, therefore, strive to be like the butterfly and break the chrysalis of our past selves; then we may learn to spread the many-coloured wings of the soul in joyful flight.

The chrysalis is useful for a time in order to protect us, but if we stay within its sheltering form --too long it will become a hindrance to our growth. This is a danger which besets us all. We are inclined to cling to the chrysalis, enjoying the comfort and shelter within; we fear to open our wings in the sunshine. We must, however, have courage and strength to break the shell of selfhood and step out of ourselves into a new life. As Plotinus beautifully says, we must prepare ourselves to make the flight "of the alone to the Alone".

We need not think of liberation as entirely beyond our immediate attainment and as being reserved for the adept. Is there not a liberation for every day, for every month, for every year? Each day ought, surely, to bring its own liberation as we break off the shell of yesterday. We must remain free and fresh, and avoid becoming fixed, formal and set, if we would hear and answer the call of the Masters. They have given us the great invitation: "Come out of your world into Ours." In Their world there is continual and unbroken service. Thought of self is an utter impossibility. Often our [100] self-centredness forms the only obstacle which prevents our entering Their world.

Let us determine that all our chrysalis-fetters shall be broken. While our Lord is here this should be easy. His radiance shines upon us like the rays of the sun upon the chrysalis and the rosebud. The nearer He comes, the more rapid should be our unfoldment, which, like that of the butterflies and flowers, must be natural and without self-consciousness. Let us try to draw nearer to Him, to touch but the hem of His garment ". Even though we may never see Him in the flesh, we may find Him in the quiet places of the heart, and having found Him, shall have discovered a source of strength, joy and peace which will be a defense against all the troubles of the world and a sure support amid the trials of the Path. These trials are inevitable. Not one of us who is seeking liberation will be exempt from the pain caused by the breaking of the chrysalis. If, however, we have found Him we can bear the pain, for His strength will support us and His love will heal our wounds.




Reprinted from The Herald of the Star.

An account of the camp-fire meetings of the Order of the Star in August, 1927

[101] It may be of interest to describe the physical events which made the camp-fire gatherings at Ommen so happy, memorable and inspiring, and afterwards to attempt to give an impression of the far more important superphysical presences and powers which blessed those unforgettable evenings of spiritual communion and illumination.

For quite an hour before the official time of the lighting of the fire, we began to walk through the young pines towards the great clearing in which the fire was built.

Gradually the many circles of wooden seats were filled and we sat silent for a time in preparation for the arrival of Krishnaji, the Protector and our other leaders.

The proceedings usually opened with some music, followed by a reading by Krishnaji of one or more [102] of his own poems, after which he and Dr. Besant proceeded to light the fire. As the flames rose high up into the air, Krishnaji chanted the invocation to Agni as Lord of Fire, and they returned to their seats.

Then Krishnaji spoke, telling us the way to liberation, and of his longing to share with us his own happiness and emancipation from the sorrows of the world and to lift the whole world into that realm of beauty, light and splendour which he has entered.

As he spoke the darkness deepened. The sun, the Lord of day, sank behind the pines, glowing red between their stems as he gave us into the gentle hands of the Queen of the night.

The sky was serene and beautiful with many clouds. Wild birds flew above the tree tops and gradually, one by one, the stars appeared. Later the moon, rising through the pines, gave her light and beauty to the scene to which her consort had just closed his eyes.

The newly-lighted fire burned fiercely at first and then became a glowing and radiant body through which the burning skeleton of pine logs could be traced. Such was the setting in which the Teacher once more gave the ancient teaching to man, and began another chapter in the new gospel of [103] happiness and liberation; thus the story of the Bible of the future was continued in the year of our Lord nineteen hundred and twenty-seven.

* * *

During the long silence which precedes the lighting of the fire, the hosts of the angels and of the dead gather from the four quarters of the earth. High up in the air the angels reproduce the great circular vortex which the camp-fire gathering makes down below. In their thousands they are collected into a vast ring of shining ones, forming a glorious living rim to the chalice which angel and human hearts are offering to their Lord.

As the quiet deepens and the auras of all are blended more closely together, the form of a great lotus flower is produced with the fire as the heart. When the logs are lighted and the flames arise, the heart of the lotus blazes high up into the inner worlds. Within each human heart a lotus is reproduced in miniature, and its centre lights up as the symbol of fire is displayed in all its beauty and power.

At the first words of the chant to the great god, Agni, the Lord of Fire, his representative appears--a mighty angel belonging to the order of the gods of Fire. A giant in stature, he towers high above the heads of the great crowd, a living [104] flame, a magnificent fire-being inspired with an intelligence which "burns" with fierce intensity. He stands motionless, save that the flames which are his aura leap and play within him, and shoot forth like fiery wings as his power and his blessing are bestowed.

Other mighty figures are to be seen shedding the light of their beneficent presence upon the great assembly; other powers are released as their blessing is bestowed. High up in the heavens, above the ring of devas, the star of the Lord of the World shines forth. His is the influence which holds the people immovably firm, with a rock-like stability, in perfect steadiness, in mental and emotional equipoise. White, silver and blue, His power descends in a translucent stream and envelops the circle on the earth below. Where that influence manifests the hatred of the great opposers is of no avail. No external onslaught, no evil attacking force can disturb the harmony and safety of those within its protecting power. Over the heads of many of his chosen ones a star shines forth in miniature, in answer to the presence of His star which shines high above the heads of all. The great white power-angels stand on guard ringing the camp-fire round. Under such protection and in such power the Lord of Love bestows the blessing of His presence upon earth.

[105] Others of His great brethren so appear. The presence of His predecessor, the first-fruit of humanity, seemed to shine forth with all His beauty and splendour on one of the earlier evenings, as the Lord of Wisdom bestowed His blessing on the followers of His great brother, who is the Lord of Love. Near the wooden throne on which His chosen helpers in the lower world are seated, their Masters appear. The Lord of Love to be-- the future Bodhisattva--comes to bless the labours which one day He will perform. In all His wondrous Christ-like beauty, He gives His blessing, sends forth His power and His love. His eyes are deep pools of wisdom and compassion, His heart a refuge and a sure retreat for those who tread the path of love. A beautiful smile irradiates His countenance as He enfolds angels and men within the embrace of His most tender love. Glorious indeed are the members of the race of the Tathagatas!

The Manu-to-be is also clearly to be seen near His great representative in the outer world, the Protector of the Order of the Star. His power, mingled with that of the King, flows forth through her, for she, too, holds the vast assembly within the play of her auric power.

Closer even than these seems the presence and the power of Him in whose domain the work is [106] done, the Prince whose guests we are. All Europe shares in the blessing of these evenings round the camp-fire, of the presence of the Great Ones and’ of the love and wisdom of the Lord. And so the Prince gives His blessing in return, as, like some courtly host, He welcomes us on the great continent which is in His charge.

* * *

Krishnaji rises to speak and the rending of the veils begins. He calls to that which lies hidden so deep within us that, as yet, we are unaware of its existence. He calls and calls, digging deeper and deeper to find in us that which he has found in himself. Layer after layer is uncovered. Veil after veil is rent. Prop after prop is taken away. Still he goes on calling, till at last the answer comes. So deeply hid is that to which he calls, that at first the answer is scarcely audible. Yet he hears, he knows and still he calls.

The deepest self, the veritable Atma, at last is stirred by the power of his liberated Atmic self. Deeper and deeper he descends into our inmost selves, until the naked spirit shines forth and answers to the call. So strange, so foreign is that deepest self that even yet we hardly realise its answer. Dimly we see the flashing light that passes from the central heart of angel and of man, living or dead. He takes these flowing streams, [107] these lightning flashes from angel and from man, and weaves them into a wondrous rope which binds the world ever more closely to Himself.

Slowly, as we learn " to see with His eyes," the boundaries of the camp-fire widen to include the world. All the peoples of the earth appear as if gathered on some great plain. All the peoples of the earth, the living and the dead, answer to the call. The Christ is calling to Himself within us and within all the world. The Christ within answers to the Christ without.

We seem to answer first, for we are near and we have Krishnaji with us to rend the veil. We know that we have answered. As yet, the world knows it not. One day the whole world must know, for Krishnaji belongs to the whole world.

The trees and plants are answering. Is the God within them less deeply hidden? Have they less for Krishnaji to tear away?

As he speaks, the spirit of the Christ descends, as a great collective inspiration, into the hearts and minds of all. It draws nearer and nearer in a great ring-shaped cloud of golden light. It hovers over our heads, descends still lower, slowly and gently, like a warm summer rain, till all are enwrapped in its beauty, its peace and all-compel-ling love.

[108] The voice is silent.

Night after night, as he ceases to speak, a miracle occurs. Two thousand seven hundred people remain perfectly still. In that silence the splendour of splendours is revealed to the inner eyes. The figure of the Lord appears above the head of Krishnaji. The silence deepens. We are enfolded in His embrace, filled with tenderness and compassion as He draws near.

In the lower worlds there is a yearning, wistful tenderness in His face; in the higher, radiant and abundant joy. He watches with compassionate gaze as we disperse, the angels to their celestial regions, the dead to their several worlds, the living into the forest and the camp. A quiet hour of peaceful meditation follows until night falls. The darkness deepens. The camp-fire is deserted. Yet He remains.

All through the night we are enwrapped in His all-embracing love, held safe by His protecting power. Miracle of miracles--the Christ is here! Krishnaji has torn aside the veil, has led us into the very depths of our own being, and the splendour of splendours is revealed!

* * *

The last evening seemed to be the most wonderful of all. From the first the power of the Father of our race, the Manu Vaivasvata, seemed to [109] brood over the assembly, as if His figure stood near the Protector of the Order.

His eagle eye seems to gaze upon the throng of His future servants and followers, the children of His new race. He sweeps the whole gathering with an appraising glance, as He waits for the physical work of the evening to begin. A glorious smile, strong yet tender, appears on His face, as Krishnaji begins to read the poem with which he opens the evening’s proceedings.

Then follows the lighting of the last camp-fire, and a great Fire Lord appears. Surely this must be the God Agni Himself, who comes to bless the final gathering. The fire burns quickly and fiercely. The flames rise high and, bent by the wind, curve and flicker over our heads.

Then comes the closing talk. Krishnaji seems doubly inspired tonight and to speak with unusual strength, firmness and inspiration. Some measure of the Manu’s mighty power must surely lie behind the force, energy and depth of this great speech.

It is a night of fire. The fire itself, fanned by the night wind, burns more fiercely and brilliantly than on any of the preceding evenings. There is fire in Krishnaji’s words, fire in his Message. "You must renounce; you must be clean, pure and strong. In you must be born the strength, the determination to climb to the mountain top."

[110] In the last five minutes a change seems to occur. The voice softens, the overshadowing power of the Lord becomes the manifestation of His actual presence in our midst. In that last speech the Lord of Power gave way to the Lord of Love, who then shone forth in all His beauty as the embodiment of unity and truth.

* * *

Undoubtedly, great changes are occurring in the hearts and minds of many who are gathered here. Burdens are being thrown aside, imprisoned spirits being set free. The life force seems to flow more freely through us all. Souls bent down by the weight of ignorance, born of false values and the lack of spiritual insight, are learning to stand upright. Light is being let into the dark places of our lives; latent powers stir from their long sleep and begin to manifest themselves in us.

Liberation, like all else in this impermanent universe, must be relative. Even the minerals, jewels, trees and flowers can gain it; do attain to it. Men and women at all stages of development attain to the liberation of to-day. Through the liberation of to-day eternal liberation shines.

Between the present and the future are many to-morrows, each with its liberation, all shot with the colours and the light of the final liberation. All [111] are complete at their stage; all are steps on the Pathway to Nirvana.

So to-day men say that they have found liberation. Krishnaji has set them free. The wisdom of the Lord has opened the prison doors. Men become simple in an hour. Nay, with one sentence He releases them.

Once more we have been shown the ancient Pathway which leads through the Kingdom of Happiness, to the eternal bliss of Nirvana.





[112] ON the night of August 11th, 1927, I dreamt that a large number of people from different parts of the world were addressed by a teacher as follows:

"Many of you are gathered together in the service of the Lord and your sleeping bodies lie under His protection. Wherever you may be you are all channels for His life. He gives His life to the world through each one of you and as His mission progresses He will need you more and more. As the whole hierarchy serves Him in His great task in the inner worlds, so must you give yourselves to Him in the outer. His life needs many vessels, His wisdom many forms. No single form in the lower worlds can contain the whole. All our forces and all our lives must be placed at His disposal. His work must come first, His lightest wish be instantly obeyed.

"Though we work in many lands we must be united in our service for Him. Watch, therefore, [113] for the expressions of His wish. Keep the channels open, that His life may flow freely through. He comes in many lands in many forms. He visits all the peoples of the earth. Many men and women in the outer world will become the channels of His teaching and His life, for He seeks to reach the whole earth.

"Your added knowledge gives you an added usefulness and you provide Him with a means whereby He may link Himself more closely to the world. Learn to draw the men and women of the world into your hearts that through you they may pass into His presence.

"See that you keep the temple of your lives spotless and holy and your hearts open to Him that He may find a dwelling-place therein. Become His messengers, His priests ministering to the people in His name. Draw the whole world nearer and nearer to Him. Offer yourselves gladly as the channels for His life and if need be as targets for the hostility and criticism of a world that understands Him not. Be not afraid of aught that men can say or do, His power is invincible and His wisdom is perfect, therefore His mission cannot fail.

"This life is the consummation of many lives. The long desired opportunity is yours, if you would take it. Think not of yourselves, but of Him. [14] Lose yourselves in Him and in His service. So shall you tread the Path which His presence among men makes relatively easy for human feet to tread. So shall you win the liberation to which in His compassion He seeks to lead you. Intuit the wisdom behind His words; do not allow them to be barriers on the path along which the wisdom contained within them is designed to guide you. Leaders of men most of you will become, founders of the new civilisation, teachers in the new age, by virtue of His power and His wisdom enshrined in you. A new era has dawned. Become the
messengers of the new light, each through his own work, each to his own world. Through you and many others the blessing of the Lord will quickly reach the whole of the world.

"Maintain the thought of unity. Remember that there is but one work which is His work, that in His eyes there are neither greater .nor lesser, that all who serve Him share equally in His most perfect love. Love one another that His love may be spread abroad. Serve together that your individual service may be more effective. Keep yourselves
free from the delusions of the world. Fix your eyes upon the goal and strive continually to find your way nearer and nearer to the heart of reality, to that eternal and unchanging bliss which one day will be yours.

[115] "I give you my blessing, that you may serve Him the more effectively. Be towers of strength, lovers of your fellowmen and channels for the Wisdom of the Lord."




Copyright © 2001 - G.W. Schüller