How to Use the Great Invocation

Nicholas Roerich

E.P. Hafstein

Invocations and Mantras

Using the Great invocation

Conclusion

References

In his work, Master D.K.[1] invites groups of aspirants and disciples who are able and willing to use the Great Invocation correctly. They must be prepared to undergo training for this purpose. This transformative tool, he says, has the power to bring a group of people into being on the physical plane who are able in the course of their daily lives to combine their forces with those of the Hierarchy so that the Great Invocation, with its supreme effect, will be put to its proper use.

Invocations and Mantras

Mantras and invocations, including the Great Invocation, are effective only if used on the mental plane with the mind’s force concentrated on their content and meaning. This intense concentration, supporting the spoken word, is crucial to produce the desired effect. However, their impact is enormous when they are also spoken with the force of the soul.

 

For years, aspirants worldwide have used the sacred word OM. This user effect is seen in the disciples’ small-scale awakening of creative imagination and spiritual longing. However, this use has only impacted the students’ aura and not their surroundings, which is the intention. Nevertheless, the sacred word OM is immensely potent and has a wide-ranging effect if it is used in the right way. In such a case, its use results in two things. Firstly, it dispels undesirable and gross matter from all the personality bodies. Secondly, it works as an attractive force, drawing more refined material into the body to replace that which is dispelled.

 

If this is true regarding the sacred word OM, it also applies to the Great Invocation. All mantras – including the sacred word OM – originate in the second ray. It is the ray of consciousness and, therefore, the ray of the soul or the expression of the second aspect of Deity. Only the soul, with its potent will, can use mantras and OM, producing the desired result, which, without exception, is in line with the Divine Plan. It is generally forgotten, and the role of the divine will is usually overlooked. The Great Invocation, the sacred word OM, and all mantras must come from the soul, emphasizing its potent will and role in creating a unified thought form from living, illuminated thought material. In this way, Will, Love/Wisdom, and the Active Intelligence of the person who uses them will be activated.

 

All too frequently, however, the process breaks down. What happens is that the individual generates a thought form of the process in his mental body and nothing more. It is because the brain cannot perform the dual work on which the whole process is based. It is necessary to keep the thought forms stable and reflect the meaning behind the mantras and invocations. Simultaneously, one must send forth their content, embedded in the words and the sound. This dual working must be performed simultaneously by the soul, on its plane, and through the personality’s mental body and brain.

Using the Great invocation

When using the Great Invocation, we must keep two things in mind. First, the student (the personality) must be connected consciously with the powers of the soul. Second, the dual working described above must be activated, i.e., to keep the thought forms of the Great Invocation stable and simultaneously send forth their content embedded in the words.

 

The following description exemplifies the Great Invocation used by a disciple following the above rules. The process is divided into two stages.

 

The first stage, contacting the soul: The disciple adopts a particular position for meditation, calms his physical body, and brings the emotional body to a state of equilibrium. As a result, the mental body is wide awake and prepared for the cognitive work ahead. Next, the disciple makes contact with the forces of the soul through the Disciple’s Invocation, which runs as follows:

The Disciple's Invocation

My pathway is laid out before me.

I keep light in my mind and love in my heart;

a soul am I, soaring on wings to the heights.

The Disciple’s Invocation draws attention to four points that the disciple must keep clear: The disciple is an incarnate soul and must be entirely governed by this awareness. The disciple knows that the soul lays down the pathway before the physical body is created. This is his duty in life or his “dharma.” Only love is present in the emotional body. Complete peace reigns in the mental body, illuminated by spiritual light. It can be represented as a triangle:

When the Disciple’s Invocation is employed, dual working characterizes the mental function, i.e., reciting the Disciple’s Invocation and simultaneously,e picturing the graphic form above. It is sufficient to contact the forces of the soul because the soul, on its plane, will see to all other internal connections.

 

In the second stage, the disciple uses the Great Invocation and generates a clear thought form of the Invocation, its content, and its meaning. Then, the disciple pictures it as an entity the whole time he recites the Invocation. Graphically, it takes the following form:

The Great Invocation (adapted version)

From the point of Light within the Mind of God

Let light stream forth into human minds.

Let Light descend on Earth.

The light streams from the Mind of God to human minds and illuminates their dwelling place – the physical plane.

From the point of Love within the Heart of God

Let love stream forth into human hearts.

May the Coming One return to Earth.

Love streams from the Heart of God to human hearts. Love is the human higher consciousness (the soul consciousness). At the same time, this part of the Invocation is a direct call to the World Teacher to reappear on Earth and stimulate evolution.

From the center where the Will of God is known

Let purpose guide all little human wills –

The purpose which the Masters know and serve.

In Shambala, a spiritual concept associated with the center of power of God’s will, God’s purpose is known. This purpose must become humanity’s guiding light in the same way it is the guiding light and will of the Masters. Understanding and aligning with the purpose of Shambala is an essential aspect of the Great Invocation practice.

From the center, which we call the human race

Let the Plan of Love and Light work out

And may it seal the door where evil dwells.

When light and love reign in men’s minds and hearts, negative mental and emotional currents are automatically impossible to form.

Let Light and Love and Power restore the Plan on Earth.

The human entity has achieved unity when the personality is entirely controlled by the soul’s will and reflects only love and spirituality (light). It can then bring God’s Plan, or its small part of the Plan, down to the physical plane.

 

As the disciple recites each verse of the Great Invocation, he keeps the above thought form in mind. It is essential to continually maintain the thought form and meaning of each verse in the mind as the Great Invocation is recited. This must be done the whole time it takes to recite the Invocation. In this way, the disciple performs the dual working of the soul with the mind and brain as intermediaries.

Conclusion

If only the millions of people who currently use the Great Invocation realized what effect and changes in the direction of progress it produces when it is used correctly, they would be more willing to undergo training in using it correctly. Amongst effects could be:

  • A complete change in humanity’s state of consciousness.
  • The standardization of man as a spiritual being.
  • The restructuring of the thought forms that men have created led to the disorder on Earth that history bears witness to.
  • Opening the door of the New Age to a better culture and lifestyle.

 

All these changes would happen in such a short time that it would be almost miraculous. The horrors and sordidness of the present would be things of the past. Humanity would experience an age of goodwill, benevolence toward all individuals, and correct interpersonal relationships.

References

1 Bailey, A.A.1989: The Externalisation of the Hierarchy. London: Lucis Trust. 4th edition (1st edition 1957).