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Toward A New Culture of Unity, Integration and World Wisdom

Joann S. Bakula
June 2008


World Invocation Day, the Gemini full moon Festival and World Goodwill meditation is on Wednesday, June 18, 2008; the moment of perfect alignment of sun, earth and moon, the full moon, is at 6:32pm GMT Daylight Saving Time in London, and 1:32pm EDT in NY. This festival highlights reconstruction, to replace the structures of human living destroyed by time, accident or illwill, and to update outmoded practices and methods with those that lead to sounder and longer-lasting social structures which are more beautiful, harmonious and fair, therefore leading to a just peace. This year we also recognize as a year of crisis/consolidation in the 3-year cycle, consolidation which leads to greater unification and our identiying those crucial factors contributing to the unification of humanity. Our special method of esoteric union is through identification with the whole. And isn't this humanity's method as well? Bringing together both in a magnetic and radiating formula is the Great Invocation, the gift of Alice A. Bailey and the Tibetan for whom she wrote, and of you, the wider spiritual group, who have used and publicized the Great Invocation decade after decade since it was first given.

What does the 'whole' mean in esoteric and exoteric perspectives? What does it mean for humanity now? And what does it mean to the worldwide spiritual group? The unification of spiritual groups may mean learning something of each others' traditions. Can spiritual union as initiation really occur in our time without knowing something of what makes up the spiritual whole? What does 'the whole' mean in different traditions? What does it mean to reconstruct in the light of the new, powerful first and seventh ray energies flowing directly into the world? To the human family it may mean forerunners of the next sub-race as Blavatsky described it. It may mean a union of races, cultures, socio-economic classes, and other divisions. It may mean a union of East and West in more than economic terms, in spiritual traditions, as well, until their common origin is recognized. For the esoteric group it means being better prepared to express these incoming energies in their purer state.

The Tibetan writes in Esoteric Healing that The goal of all development is integration--integration as a personality, integration with the soul, integration into Hierarchy, integraton with the Whole, until complete unity and identification has been achieved. In order to master this science of integration whose basic goal is identity with the One Reality, the disciple progresses from one unification to another, making mistakes, arriving often at complete discouragement, identifying himself with that which is undesirable until, as soul-personality...right identification is achieved and correct orientation established (pp. 126-127). People now need to know that they have the tools within themselves--the same light and love of the soul--to respond to this great spiritual opportunity. One need only to invoke the soul and the impact of that invocation does the rest: life forever changes....This is the growing theme of the Aquarian age, and it will come about as men and women come to realize who they really are. (Sarah McKechnie, President of Lucis Trust and Lucis Publishing Co.)

Identification with the whole works out in very 7th ray expressions. Knowlege and acceptance of the wisdom of the world expressed in its highest writings means acceptance of the soul, the path or the way as it is expressed in the world's great wisdom traditions. Each of them may be interpreted in several or many ways, one of which is the esoteric. The spiritual teaching, often taking the form of philosophies, religions and psychologies rolled into one, all stem from the center of wisdom, the Tibetan tells, all have their origin in Shamballa. Any expression of the mysteries will naturally have different interpretations. Are we moving into a open, rich, more glorious time when it will be considered a courtesy to know and understand something of the wisdom, values and traditions of the culture with whom we are interacting? We tend to think that the commercial world is universally secular. Is it? Values, beliefs and traditions infuse who we think we are. Coming to know the whole through its major parts will be a great release of cultural boundaries and restrictions. Fear of another's faith disappears in the light of intelligent understanding. This the spiritual seekers of all faiths and none have always known. A new world union of humane values based upon the worth and dignity of all awaits us, as we break free of fear and allow ourselves to breath in the whole world of ideas that form the esoteric basis of world faiths, of which their aren't that many. H.P. Blavatsky, Manly Palmer Hall, P.D. Ouspensky and Carl Jung did much to show us the contours of our world's wisdom, drawing from many sources East and West. Among them are two great symbols and holistic systems popular today: the Kabbalah and the I Ching, one from Israel and the other from China. No true seeker of the ancient wisdom can get far without a deep appreciation and admiration for these two great contributions to world philosophy, even though they may know nothing of the cultural groups in these countries and how they might interpret and use their teachings. Manly Palmer Hall devoted 4 1/2 chapters of the Secret Teachings to the Qabbala and one to the Tarot, founded upon it. These two great symbolic systems of China and Israel are different ways of representing the Whole.

The Kabbalah begins with Ain Soph or En-Sof above; it is the boundless, limitless, unconditioned supreme Essence beyond all experiencing, all being and non-being. Blavatsky, in Isis Unveiled, calls it the Unrevealed Forever, from this eternal and infinite light (which is to us darkness) was emitted a spiritual substance. This was the First Sephirah, containing...the other nine Sephiroth, or intelligences (p. 178); also called names and qualities. The roots of all are above in the Unknown, emanating as three triads. Kether, the crown (will), with Binah (intelligence or understanding) and Chokhmah (wisdom), form the first trinity, the Shekinah, often referred to in the Bailey books, as well as the 10 sephiroth, (and the number 22, the number of that other whole system based upon the Kabbalah, the tarot, famous in the Masonic tradition, and corrupted into a system of divination, as are the others, instead of the deeply philospohical, esoteric and systemic wholes which they represent). The Kabbalah is arranged as 10 circles in 3 columns, right, left (the polarities) and center, like the archetypal physical body, Adam Kadmon. Indeed, in one interpretation the upper triad of Shekinah corresponds to the head, the brain and the heart; the middle triad to the arms and chest; and the lower triad to the legs and generative organs; with the 10th sephiroth, Malkuth or Kingdom, at the feet, signifying completeness. (Charles Ponce, Kabbalah, pp. 134-137) Bailey writes of the first nine Sephiroth, the 3 triads, in A Treatise on Cosmic Fire, as corresponding to the nine Potencies or Emmanations and the nine causes of Initiation, concluding with, These, with the totality or the Whole, produce the ten (10) of perfect manifestaton, or the perfect MAN (p. 4). Preceding these emanations: There is one boundless Immutable Principle....It is beyond the range and reach of any human thought or expression. When the disciple finds the Light of the Shekinah within himself then the Great Illusion is dissipated (The Light of the Soul).

The I Ching or Book of Changes describes a symbol of the whole universe within and without represented as 64 hexagrams in binary form, the yin and yang, as broken and straight lines, often arranged in a circle. The first two of the 64 hexagrams are the firm (yang) and the yielding (yin), the two metaphysical principles from which all else follows, just as it does in human gender, in electricty and in computers.These two hexagrams change into all possible combinations of straight and broken lines making up a composite of the 64 principles represented as hexagrams. The yin and ynag of basic polarities stand between 'above and below,' or heaven and earth. The hexagrams come with descriptions using mountains, rivers, humans, leaders, and children in their birth order, to help describe the variations of the universe within and without. The first hexagram is called the Creative, the second, The Receptive, and the third, interestingly, is Difficulty at the Beginning (Princeton University Press edition). The third hexagram is aptly placed and very human, considering our lengthy childhood, and is called a 'success' hexagram. These symbolic ideas and their symbols, such as the Kabbalah and I Ching, the Book of Changes, are descrptive of wholeness and union with the whole in the most beautiful, if abtuse, symbols for lifelong contemplation. As Carl Jung put it, they arise autochtonously [indiginously] again and again, independently of one another, out of a psychic matrix that seems to be ubiquitous. (The Archetypes, p. 359). This is why he put such faith in dreams as indicators of fragmentation or wholeness. Dreams of healing wholeness often appear in symbolic form as circles quartered, sometimes with trinities in the center, or other self-created symbols of what is whole. And within the I Ching lies the mathmatical formula behind the 'acausal' connecting principle of synchronisity, Jung so often referred to.

The Tibetan Buddhists have a unique art form expressing these mandalas of the whole psyche and whole cosmos, in the form of a process. Tibetan Buddhist monks create mandalas out of grains of colored sand in intricate design to represent the whole, and when it is finished they sweep it away, as an individual life of a person or cosmos is swept away, as all forms are, to meld into the unformed, boundless space from which they came. Many of us have watched the Drepung monks performing this meditation as an art form, as they travel around the world holding these deeply religious and creative meditations, which are the unique contribution to living art expressing the timeless in a ritual of creation and dissolution. These mandalas of primary principles are also portrayed in the art form of thangkas, embroidered cloth depicting the universal principles displayed by the five Dhyana Buddha families of Buddhist and theosophical literature. What has drawn and kept many of us close to the Tibetan and Alice Bailey is the frequent references to and correlations of Judaic, Christian, Hindu and Buddhist wisdom traditions, uniting all into an interfaith unity unexcelled elsewhere. In the Tibetan Buddhist tradition of Dzogchen, the Great Perfection describes a ground reality rooted in space, as the Kabbalistic tree has its roots in heaven. The mind free from ignorance and the 'poisons', (maya, glamour and illusion in the Bailey books), when free of obstructions and unveiled of obscurations is pure luminous emptiness.

All of this rich heritage leads not only to understanding and appreciation but to freedom. As Alice Bailely put it, Some day we shall be free. Racial hatred will die out; citizenship will be important but humanity as a whole much more so. Boundaries and territories will assume their rightful place in man's thinking, but goodwill and international understanding will matter more. Religious differences and sectarian dislikes must eventaully vanish and we shall eventually recognise 'one God and Father of all, Who is above all and through all and in us all.' These are no idle and visionary dreams. They are slowly emerging facts." (The Unfinished Autobiography, p. 72). And, despite the many serious difficulties we face today and the periodic wrong direction that seems to mark our long and winding road, this can be seen as an historic moment, when the "slowly emerging facts" bear up the realized hope of unity, inclusiveness and world integration, which reveals itself daily. Alice Bailey concludes, these critical international problems will assume their rightful place and the world of men will move forward in peace and security towards the new culture and the future civilisation.

This World Invocation Day we can have new hope for the wellness of the world, and its maturation, stemming from its goodwill, understanding and the will-to-good. The tide of the new life is sweeping in, those who can help are already here and the power to work is adequate to world need.

Sending you all gratitude in recognition that you are the forerunners for the spiritual renaissance now breaking on the shores of the new age.

P.S. For those in the USA (New York) next week, or who want to participate subjectively, attend the Aquarian Age Community (aquaac.org) seminar in the UNICEF building on Thursday afternoon, June 19, on "Harmonizing the Nations: How Can We Help? A Seminar Held in Observance of World Invocation Day to Invoke and Evoke Healing Energies for the United Nations and Planet Earth." One of the speakers will be the Nicaraguan Ambassador responsible for having the UN declare 2009 the International Year of Reconciliation.