Economics – Finance

III. E C O N O M I C S / F I N A N C E


B CAPITAL AND LABOUR ………………………………. 62
C MONEY ………………………………………….. 64

Study One: Section Three

Seed groups are in process of being “esoterically anchored” in the field of the world, having in them those who can respond to the subtler forces and who can—through the strength of their clear thought at this stage of the proceedings—produce those conditions (within the present existing world trends and world groups) which will enable the new sciences, the new approaches to divinity, the new education, and the new modes of handling the economic situation and the political problems, to precipitate and further the growth of the Kingdom of God in such a manner that this fifth kingdom in nature may be a tangible, factual and objective occurrence upon the Earth.
The Externalisation of the Hierarchy, p. 90
The financial department of hierarchical work is the latest to be organised in point of time. The workers in this field have been spoken of as the custodians of the means whereby man can live on the physical plane. They are occupied with worldwide economic problems, and also with the basic materialism to be found in the modern world. The problems of barter and exchange, the significance and use of money, the production of right attitudes towards material living, and the entire process of right distribution of the economists and financiers.
Their work is most carefully planned by the Hierarchy. Today many men of financial stature regard money as a responsibility to be dispensed wisely for the service of others. Among such men are found leaders in the hierarchical financial group.
The fruits of their work can be seen in the tremendous advances in economic understanding and the many economic ideas and theories. The new economic agencies and financial institutions are a part of their work. The growth of charitable trusts and foundations and the growing impulse to financial giving also come under their guidance and inspiration.
The work of the financial group of servers is basically synthetic and touches every field of
activity. Implementing the divine Plan on the physical plane in terms of right relationships and sharing between peoples requires not only dedicated workers with vision, insight and practical abilities, but the use of sound business techniques, modern systems of communication and money. All branches of spiritual and humanitarian work today, without exception, need money and the great majority along every line have totally inadequate resources for their task. Men and women of goodwill everywhere can assist
therefore in the task of directing the money in the world towards spiritual purposes and lifting human thought and understanding on the needs and problems of financial supply. Symposium
The group [whose project is financial service] will be composed of Financiers and Economists. They will work with the energies and forces which express themselves through the interchange and the values of commerce; they will deal with the Law of Supply and Demand and with the great principle of Sharing, which ever governs divine purpose. They will be the great psychometrical workers, for a psychometrist is one whose soul is sensitive to the soul in others and in all forms of life. The principle of Sharing which
must govern economic relations in the future is a soul quality or energy and hence their work of relating soul with soul. Discipleship in the New Age , Vol. I, pp. 39-40
The task to be undertaken by this group is to study the significance of money as directed and appropriated energy. This direction of force produces concretisation, and the work is then in the field of magical endeavour. As with the work of the other groups, the task to be carried out falls into three categories of endeavour:
1. The effort to understand the nature of prana or of vital etheric energy, and the three qualities which distinguish it; these are (as you well know) inertia, activity and rhythm or giving their Hindu names— tamas, rajas and sattva. When the mineral wealth of the world was undiscovered and unused, we had the stage of tamas at its deepest and most inert point. Much concerning money today is related to the karma and destiny of the mineral kingdom. With this, however, we need not here concern ourselves. The processes of the pranic life were originally carried out in the realm of barter and the exchange of that
which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity, This is a point to be remembered.
Today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founded upon the mineral wealth of the world. This is an interesting subjective reality to have in mind.
2. A study of the processes whereby money has been steadily deflected from personal uses, both in the good and in the evil sense.
I do not, however, intend to write a treatise upon finance. It would largely be a record of man’s dire selfishness, but I seek to deal with money as the Hierarchy sees the problem, and to consider it as a form of energy, prostituted at this time to material ends or to the selfish aspirations and ambitions of well meaning servers. They are limited in their view and need to get a picture of the possibilities inherent in the present situation which could deflect much of this form of concretised divine energy into constructive channels and “ways of light”.
3. A study of the Law of Supply and Demand, so that there can be made available for the Masters’ work through the medium of the world disciples (of pure motive and skill in action and tried responsibility) that which is needed and, my brothers, sorely needed by Them.
Money has been deflected into entirely material ends, even in its philanthropic objectives. The most spiritual use now to be found in the world is the application of money to the purposes of education.
When it is turned away from the construction of the form side and the bringing about solely of material well-being of humanity and deflected from its present channels into truly spiritual foundations much good will be done and a step forward will be made. The spiritualising of money and its massing in quantities for the work of the Great Ones, the Disciples of the Christ, is part of a much needed world service and can now make a satisfactory beginning; but it must be carried forward with spiritual insight, right technique and true understanding. Purity of motive and selflessness are taken for granted.
The Externalisation of the Hierarchy, pp. 59-61
There are adepts who are authorities upon modern financial matters, and these initiates of the fourth degree are competently preparing to institute later those newer techniques and modes of financial interplay which will supersede the present disastrous methods; they will inaugurate a system of barter and exchange, of which modern money is the travestied symbol. This newer method of financial relationships will be comprehensively human and it will supersede big business and private enterprise. It will at the same time, however, retain those phases of modern enterprise which will draw out the initiative and the
resourcefulness of the individual. Ibid., pp. 569-70
Members of other groups will be communicators between the third aspect of Deity as it expresses itself through the creative process and the world of human thought. They will link or blend life and form creatively. Today, unknowingly and without any true understanding, they bring about a concretisation of the energy of desire which, in its turn, brings about the concretisation of money. This, consequently, necessitates the materialisation of things. They have a most difficult task and that is why it is only during
the past one hundred and fifty years that the science of world finance has made its appearance. They will deal with the divine aspect of money. They will regard money as the means whereby divine purpose can be carried forward. They will handle money as the agency through which the building forces of the universe can carry forward the work needed; and (herein lies the clue) those building forces will be increasingly occupied with the building of the subjective Temple of the Lord rather than with the materialising of that which meets man’s desire. This distinction merits consideration.
A Treatise on the Seven Rays, Vol. II, p. 192

In a unique sense we stand today at the dawn of an entirely new economic age. This is
increasingly obvious to all thinking people. The changes which are imminent are so far-reaching that it is apparent that the old economic values and the familiar standards of living are bound to pass away; no one knows what will take their place…
The two major problems will grow out of this. The first is that those whose large financial
interests are bound up in products which the new type of [atomic] energy will inevitably supersede will fight to the last ditch to prevent these new sources of wealth from benefiting others. Secondly, there will be the steadily growing problem of the release of manpower from the gruelling labour and the long hours today required in order to provide a living wage and the necessities of life. One is the problem of capital and the other is the problem of labour. One problem concerns civilisation and its correct functioning in
the new age and the other concerns culture and the employment of time along creative lies.
Problems of Humanity, pp. 66-67
The fight between capital and labour will reach its climax in the United States, but will also be fought out in Great Britain and France. Russia already has her own solution but the lesser nations of the world will be guided and conditioned by the result of this battle in Britain and in the United States.
Ibid., pp.26-27
We are today witnessing the slow but steady formation of international groups, banded together to preserve world security, to protect labour, to deal with world economics and to preserve the integrity and the sovereignty of nations whilst committing each and all to a definite part in the work of securing right human relations throughout the planet. Ibid., p. 42
There are those, however, within the capitalistic system who are aware of the danger with which the monied interests are faced and whose natural tendency is to think along broader and more humanitarian lines. These men fall into two main groups:
First, those who are real humanitarians, who seek the good of their fellow-men.
Second, those who are clever enough to read the signs of the times; they realise that the
capitalistic system cannot continue indefinitely in the face of humanity’s rising demands and the steady emerging of the spiritual values. They are beginning therefore to change their methods and to universalise their businesses and to institute co-operative procedures with their employees.
The war has acted like a purge. It has opened the eyes of men to the underlying cause of war—economic distress, based on the exploitation of the planets’s resources by an international group of selfish and ambitious men. The opportunity to change things is now present. Ibid., pp. 72-73
Both groups [capital and labour] are national and international in scope. It remains to be seen which of the two will eventually control the planet or if a third group made up of practical idealists may not emerge and take over. The interest of the spiritual workers in the world today is not on the side of capitalists nor even of labour, as it is now functioning, it is on the side of humanity. Ibid., p. 74
By the time disciples appear from [the third ray] ashram the world will be ready for an all-over financial adjustment; the “principle of sharing” will be a recognised motivating concept of the new civilisation. This will not involve beautiful, sweet and humanitarian attitudes. The world will still be full of selfish and self-seeking people, but public opinion will be such that certain fundamental ideals will motivate business, being forced upon business by public opinion; the fact that the new general ideas will in many cases be governed by the expediency of interplay will not basically matter. It is the sharing that is
of importance. When the “adjuster of finances” (as an advanced disciple from this Ashram is called in the Hierarchy) appears, he will find conditions greatly changed from those now prevalent, and this to the following extent:
1. The principle of barter and exchange (to the benefit of all concerned) will control.
2. Owing to the development of atomic energy on behalf of human welfare, national currencies will have been largely superseded, not only by a system of barter but by a universal monetary exchange—representative of the bartered goods when they are relatively small and unimportant—and by a planned scale of related values. National material assets and the needed commodities will all be provided for under an entirely new system.
3. Private enterprise will still exist, but will be regulated; the great public utilises, the major material resources and the sources of planetary wealth—iron, steel, oil and wheat, for instance—will be owned in the first place by a governing, controlling international group; they will, however, be prepared for international consumption by national groups chosen by the people and under international direction.
The Externalisation of the Hierarchy, pp. 580-81
The spiritual Hierarchy of our planet recognises neither capital nor labour; it recognises only men and brothers. The solution is, therefore, education and still more education, and the adaptation of the recognised trends of the times to the vision seen by the spiritually minded and by those who love their fellowmen. Problems of Humanity, p. 84

Money in itself is not a natural quantity, but is a measure of human activity.
Dr. Rocco A. Petrone, NASA
The energy of Active Intelligence … is the easiest one for modern humanity to receive – which is perhaps a sad commentary upon man’s aspirations. The proof of this lies in the fact that much of this type of energy (through the selfish perception and desires of mankind) has been crystallised into money.
Human intelligence has served on the side of materialism and not on the side of … spiritual values. Money is the concretised expression of the third type of spiritual energy. This particular expression appeared first in the ancient and equally materialistic system of barter and exchange; then in later civilisations (predominantly including ours) we have the appearance of money made first from the products of the mineral kingdom, and then later came paper money, made from the products of the vegetable kingdom.
This has culminated in the modern preoccupation with money. There is a very deep occult meaning to be found in the statement in the New Testament that “the love of money is the root of all evil”. It is largely money and selfishness which lie behind the present disastrous economic situation. Great financiers are in reality those in whom the receipt of money, or of this type of energy, constitutes the line of least resistance, plus the will to make vast fortunes, which cannot be gainsaid. They will to make a fortune; they bring their intelligence to bear upon their goal, and naught can stop them. Many of them are purely
selfish; some regard their money as a trust to be used for others and are amazingly generous in a philanthropic and humanitarian sense … It still remains for the crystallised aspect of this third energy—money—to be used on a large scale for the furtherance of the work of the Hierarchy. It is at this point and in connection with money that the great test of good-will should demonstrate.
The Externalisation of the Hierarchy, pp. 645-46
It must be realised that money is the energy which can set in motion and make possible the activities of the New Group of World Servers—no matter what their colour, caste or church. Money does not yet lie in their hands. Their need for it is great. Millions are needed to spread the required knowledge of the hierarchical Plan … millions are needed to educate the masses in the fact that He for Whom all men wait is on His way back to ordinary visibility. The billions which are spent at present on luxuries, on expensive unnecessary objects of desire, the billions (and, my brother, it is billions as world statistics
show) which go towards the purchase of candy, liquor, tobacco, jewelry and expensive furs, the millions which go in the violent search for excitement and for ceaseless nightly pleasure and, finally, the billions which go the way of armed conflict in all nations must be deflected towards those expenditures which will make the plans of the Hierarchy possible, which will aid humanity in its search for the new, spiritual and free way, and which will therefore bring into being the new civilisation. Billions are required to overcome the materialism which has dominated mankind for untold aeons; billions are also needed to bring about the reconstruction of human affairs and thus purify and beautify our modern world to such an extent that the Christ can appear among men; through the wise expenditure of the financial resources of the world in the many fields of human betterment and uplift, the Christ will be enabled to “see of the travail of His soul and the satisfied”. Discipleship in the New Age, Vol. II, pp. 225-26
This whole question of money is one of the greatest difficulty at this time and also one of the utmost simplicity. The difficulty is due to the wrong thought which, for generations, has been brought to bear upon the problem, leading to wrong attitudes, even among the most devoted disciples. The attitude of humanity to money has been coloured by greed, by grasping for the lower self, by jealousy, by material desire and by the heart-breaking need for it which—in its turn—is the result of these wrong attitudes.
These wrong attitudes lead to the disastrous economic conditions which we find all around us. They are effects of causes which are initiated by man himself. In the regeneration of money and in the changing of man’s attitude to it will eventually come world release. If this cannot take place, then some dire condition will arise; money (as we know it) will vanish off the earth and the situation will have to be met in some other way. Let us hope that this will not be needed but that it will be possible to change the thought of humanity where money is concerned so that it will be regarded as a great spiritual asset, as a definite
spiritual responsibility and as a means to real world work.
As money has in the past ministered to personal and family need, so in the future it must minister to group and world need. Each unit has, in the past attempted to act as a magnet and to attract to itself that which will meet what it regards as its need—using personal activity and labour, if of no influence or education, and financial manipulation where that was possible. Groups in the future must act as magnets; they must see to it that they are animated by a spirit of love. I give you a thought here which is capable of much expansion. Need, love and magnetic power are the three things which—consciously or unconsciously—attract money. But they must all manifest at once …
Through right love, right thought or meditation and right technique—the financial requirements of the new groups and of the New Group of World Servers will be found. I would suggest that an elaboration of these ideas should be disseminated among all whom you know who could help. I would ask you to ponder much on these ideas for, in the education of the intelligent world servers, this question of money and of right attitudes towards money and right meditation upon money must be boldly faced.
Discipleship in the New Age Vol. I, pp. 271-73
Money is the consolidation of the loving, living energy of divinity, and the greater the realisation and expression of love, the freer will be the inflow of that which is needed to carry forward the work. You are working with the energy of love and not with the energy of desire, the reflection or distortion of love. I think that if you will ponder on this, you will see the way more clearly.
The Externalisation of the Hierarchy, p. 335

The developed industrial nations of the world cannot remain secure islands of prosperity
in a seething sea of poverty. The storm is rising against the privileged minority of the
earth, from which there is no shelter in isolation and armament. The storm will not abate
until a just distribution of the fruits of the earth enables man everywhere to live in dignity
and human decency.
Martin Luther King, Jr. : The Trumpet of Conscience
Where there is uneven distribution of the world’s riches and where there is a situation in which some nations have or take everything and other nations lack the necessities of life, it is obvious that there is a trouble-breeding factor there and that something must be done. Therefore we should deal with world unity and peace primarily from the angle of the economic problem.
Problems of Humanity, p. 167
The masses are awakening to the realisation that they are the victims and the exponents of forces over which they have no control and of which they have no understanding. They would like to assume control over them and are determined so to do whenever possible. This constitutes the major problem today in the economic field and in the field of daily living and of government.
Glamour: A World Problem, pp. 96-97
The economic situation will make it necessary that certain physical restrictions should be
imposed, because it is now evident that beyond a certain point the planet cannot support humanity.
This fact is largely responsible for much of the present economic distress and for the modern planetary dilemma. The economic situation and the necessity to provide for the unduly large population of the planet lies behind much of the aggression and greed of the nations down the ages, and for the effort being made today as never before to provide better and more adequate living conditions.
Education in the New Age, pp. 134-35
There are adequate resources for the sustenance of human life, and these science can increase and develop. The mineral wealth of the world, the oil, the produce of the fields, the contribution of the animal kingdom, the riches of the sea, and the fruits and the flowers are all offering themselves to humanity. Man is the controller of it all, and they belong to everyone and are the property of no one group, nation or race.
It is solely due to man’s selfishness that (in these days of rapid transportation) thousands are starving whilst food is rotting or destroyed; it is solely due to the grasping schemes and the financial injustices of man’s making that the resources of the planet are not universally available under some wise system of distribution. There is no justifiable excuse for the lack of the essentials of life in any part of the world.
Such a state of lack argues short-sighted policy and the blocking of the free circulation of necessities for some reason or other. All these deplorable conditions are based on some national or group selfishness and on the failure to work out some wise impartial scheme for the supplying of human need throughout the world.
What then must be done, apart from the education of the coming generations in the need for sharing, for a free circulation of all the essential commodities? … Three things will end this condition of great luxury and extreme poverty, of gross over-feeding of the few and the starvation of the many, plus the centralisation of the world’s produce under the control of a handful of people in each country. These are: first, the recognition that there is enough food, fuel, oil and minerals in the world to meet the need of the entire population. The problem, therefore, is basically one of distribution. Secondly, this premise of adequate supply handled through right distribution must be accepted and the supplies which are essential to the health, security and happiness of mankind must be made available. Third, that the entire economic problem and the institution of the needed rules and distributing agencies should be handled by an economic league of nations. In this league, all the nations will have their place; they will know their national requirements (based on population and internal resources, etc.) and will know also what they can contribute to the family of nations; all will be animated by the will to the general good—a will-to-good
that will probably at first be based on expediency and national need but which will be constructive in its working out.
This period of adjustment offers the opportunity to effect drastic and deeply needed changes and the establishing of a new economic order, based on the contribution of each nation to the whole, the sharing of the fundamental necessities of life and the wise pooling of all resources for the benefit of everybody, plus a wise system of distribution. Such a plan is feasible.
The solution here offered is so simple that, for that very reason, it may fail to make an appeal. The quality required by those engineering this change of economic focus is so simple also—the will-togood—that again it may be overlooked, but without simplicity and goodwill little can be effected … The great need will be for men of vision, of wide sympathy, technical knowledge and cosmopolitan interest.
They must possess also the confidence of the people. They must meet together and lay down the rules whereby the world can be adequately fed; they must determine the nature and extent of the contribution which any one nation must make, they must settle the nature and extent of the supplies which should be given to any nation, and so bring about those conditions which will keep the resources of the world circulating justly and engineer those preventive measures which will offset human selfishness and greed.
The new era of simplicity must come in. The new world order will inaugurate this simpler life based on adequate food, right thought, creative activity and happiness. These essentials are only possible under a right economic rule. This simplification and this wise distribution of the world’s resources must embrace the high and the low, the rich and the poor, thus serving all men alike.
The Externalisation of the Hierarchy, pp. 196-98
The remainder of this century must be dedicated to rebuilding the shrine of man’s living, to reconstructing the form of humanity’s life, to reconstituting the new civilisation upon the foundations of the old, and the reorganising of the structures of world thought, world politics, plus the redistribution of the world’s resources in conformity to divine purpose. The Destiny of the Nations, p. 106

Great economic and social forces flow with a tidal sweep over communities that are only
half conscious of that which is befalling them. Wise are those who foresee what time is
thus bringing, and endeavour to shape institutions and to mould men’s thought and
purpose in accordance with the change that is silently surrounding them.
Viscount John Morley 1881
Humanity will pass through the “birth” initiation and manifest the Christ life on a large scale for the first time during a period of economic adjustment of which the word “bread” is but a symbol. This period started in the year 1825 and will continue until the end of this century. The unfoldment of the Christ life—as a result of the presence and activities of the second divine aspect of love—will result in the ending of economic fear, and the “house of bread” will become the “house of plenty”.
A Treatise on the Seven Rays, Vol. V, pp. 570-71
Today the World Aspirant, humanity, stands confronted with this temptation [the use of divine power for selfish ends]. Its problem is economic. It is concerned basically and definitely with bread, just as, symbolically speaking, Christ’s problem [in the first temptation] was the problem of food. The world is faced with a material issue. That there is no evading this issue is true, and that men must be fed is equally true. Upon what basis shall the problem be met? Will one be regarded as too idealistic and as an impractical mystic and visionary if one falls back, as Christ did, upon the fundamentals of life, and takes the position that when man is readjusted and reoriented as a spiritual being his problem will automatically take care of itself? One surely will be so regarded. If one feels, as do many today, that the solution of the problem lies in a revaluation of life and a re-education in the underlying principles of living, is one entirely astray …? Many will so regard one. But the solving of man’s problem solely in terms of his physical needs may only succeed in plunging him more deeply in a material marsh. Meeting his demands
entirely from the angle of bread and butter may be much needed. It is. But it should be accompanied with something which will meet the need of the whole man, and not simply that of his body and its desires.
There are things which matter essentially to man, which are of greater moment and value than the things which concern the form, even if he himself does not realise it. Christ gave a little time to the feeding of the multitude. He gave much time to teaching them the rules of the kingdom of God. Men can be trusted to take what they want. They are doing so at this time on every hand. But the things which truly matter must at the same time be emphasised and taught, or the end will be disastrous … Unless God indwells the
house, when cleaned, and unless our revaluations and national adjustments lead to that leisure and peace of mind wherein the soul of man can come to flower, we are headed towards still worse disasters. From Bethlehem to Calva
It is essential that there should be a presentation of these things in terms of the spiritual welfare of humanity and a truer interpretation of the meaning of the world “spiritual” The time is long past when a line of demarcation can be drawn between the religious world and the political or the economic. The reason for the corrupt politics and the greedy ambitious planning of so many of the world’s leading men can be found in the fact that spiritually minded men and women have not assumed—as their spiritual duty and responsibility—the leadership of the people.
Problems of Humanity, pp. 168-69

It lies in the hands of the United Nations to protect … released [atomic] energy from misuse and to see that its power is not prostituted to selfish ends and purely material purposes. It is a “saving force” and has in it the potency of rebuilding, of rehabilitation and of reconstruction. Its right use can abolish destitution, bring civilised comfort (and not useless luxury) to all upon our planet; its expression in forms of right living, if motivated by right human relations, will produce beauty, warmth, colour, the abolition of the present forms of disease, the withdrawal of mankind from all activities which involve living or
working underground, and will bring to an end all human slavery, all need to work or fight for possessions and things, and will render possible a state of life which will leave man free to pursue the higher aims of the Spirit….
But, my brothers, men will fight to prevent this; the reactionary groups in every country will neither recognise the need for, nor desire this new world order which the liberation of cosmic energy (even on this initial tiny scale) can make possible; the vested interests, the big cartels, trusts and monopolies that controlled the past few decades, preceding [the] world war, will mobilise their resources and fight to the death to prevent the extinction of their sources of income; they will not permit, if they can help it, the passing of the control of this illimitable power into hands of the masses, to whom it rightly belongs. The selfish interests among big stockholders, the banking firms and the wealthy organised churches will oppose all change, except in so far as it will benefit them and bring more financial gain to their coffers….
World decisions must therefore, in the future, be based upon a steady determination to further right human relations and to prevent selfish control, financial or ecclesiastical, by any group of men, anywhere, in any country. The Externalisation of the Hierarchy, pp. 498-99

There is a spiritual counterpart or higher correspondence of the economic life of our planet to be found in the Hierarchy. Sharing is associated with that which is of value, which should be shared if justice is to be demonstrated and, basically, with those values which are life-giving. The sharing to which I am here referring is the sharing in all reactions, of all attitudes, of all types of wisdom, of all problems and difficulties and limitations, so that they become constructive in the group sense and cease to be
destructive. Discipleship in the New Age, Vol. II, p. 328
It is interesting to note that the cycle now being inaugurated in the world is that of “Growth through Sharing”, and that advanced humanity can now share the work, the responsibility and the trained reticence of the Hierarchy, whilst paralleling this and simultaneously, the mass of men are learning the lessons of economic sharing; and, my brothers, in this lies the sole hope of the world.
Ibid., pp. 316-17
The stage of national selfishness and the fixed determination to preserve national integrity—interpreted often in terms of boundaries and the expansion of trade—must gradually fade out. The nations must pass eventually to a more beneficent realisation and come to the point where they regard their national cultures, their national resources and their ability to serve mankind as the contributions which they must make to the good of the whole.
Some day the principles of co-operation and of sharing will be substituted for those of possessive greed and competition. This is the inevitable next step ahead for humanity—one for which the entire evolutionary process has prepared mankind. Problems of Humanity, pp. 12-13
Preparations for that shared feast (symbolically speaking) are on their way, and those preparations are being made by the masses of men themselves, as they fight and struggle and legislate for the economic sustenance of their nations, and as the theme of food occupies the attention of legislators everywhere.
The Reappearance of the Christ, p. 80
The family of nations, viewed as a unit, its correct and proper interrelation, and the shouldering of responsibility for the one, or for the weak, must be the realised goal of all national enterprise; the resources of the entire planet must be shared collectively and it must be increasingly realised that the products of the earth, the gifts of the soil, the intellectual heritage of the nations, belong to the whole of mankind and to no one nation exclusively. No nation lives unto itself, any more than any individual can happily so live; the nation or individual who attempts so to do must inevitably perish off the face of the
Earth. All nations have made this selfish attempt, as history, ancient and modern, goes to prove.
The Externalisation of the Hierarchy, pp. 373-74
Will [the nations] be willing to share the produce of the earth, knowing it belongs to all, freely distributing it as nature does? Or will they permit it to fall into the hands of a few powerful nations or a more handful of powerful men and financial experts? Such are only a few of the questions for which answers must be sought and found. The task looks hard indeed.
Yet there are enough spiritually minded people in the world today to change world attitudes and to bring in the new spiritually creative period. Will these men and women of vision and goodwill arise in their might in every nation and make their voices heard? Will they have the strength, the persistence and the courage to overcome defeatism, to break the chain of hampering theologies—political, social, economic and religious—and work for the good of all peoples? Will they overcome the forces arrayed against them through firm conviction of the stability and potentiality of the human spirit? Will they have faith in the intrinsic worth of humanity? Will they realise that the entire trend of the evolutionary process is sweeping them on to victory? The firm establishment of right human relations is already a determined part of divine purpose and nothing can arrest its eventual appearance. That appearance can, however, be hastened by right and selfless action.
Problems of Humanity, p. 31
Synthesis dictates the trend of all the evolutionary processes today; all is working towards larger unified blocks, towards amalgamations, international relationships, global planning, brotherhood, economic fusion, the free flow of commodities everywhere, interdependence, fellowship of faiths, movements based upon the welfare of humanity as a whole, and ideological concepts which deal with wholes and which militate against divisions, separation and isolation.
A Treatise on the Seven Rays, Vol. V, p. 121

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