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dream molds the imagining of an incarnation. The resulting error is in the person, but not in the
epoch. A child imagines himself a field marshal, and such a representation already sinks into his
Chalice.
Many remember their past lives, but through obscuration of consciousness they call forth
their own past imaginings. One needs to be careful also not to censure too greatly the mistakes of
others. Aside from conceit and ignorance, there may be only partial errors without base motive.
Indeed, there may also be different forms of obsession and whispering with evil intention, but
enough has already been said about obsession.
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492. Teacher and disciple are indissoluble. Each Teacher remains also a disciple, for amid
Hierarchy he will be a link in the Chain of Eternity. Likewise in the descending line, each disciple
will also be a teacher.
It is a mistake to think that certain initiations elevate one to the step of absolute
Teachership; only continuous discipline of cognition can be the living source of perfectment. Let
us not look for limits in Infinity. Let us not understand cognition as something finite; in this
limitation we lose the joy of Be-ness.
493. It is not I who give, but you who accept. The Guide very rarely says that He gives. Only in
the case of necessity will He confirm His pledge and give a manifestation of His I. Throughout
life the Guide says, Accept. He affirms that a gift through Him proceeds from Hierarchy. One
should keep these formulae in mind, for in them is contained the joy of Hierarchy which labors
for Good. One must not refer unreasoningly to words; in them is contained the imprint of
limitation, as it were. There is no reason for forgetting the salutary bond of Hierarchy!
Therefore It is not I who give, but you who accept.
494. Life is symbolized by a river or rushing current, but never by a lake or a well. Movement is
predicated by life. Movement of all and in everything is the basis of existence. One needs to grow
to love motion, not so much the external as the internal.
People do not notice the movement of the heavenly bodies in spite of all their
precipitateness. Earth appears immovable to the eye of its inhabitant. Inner movement is also
invisible to the earthly eyesight, but the essence of man must realize unceasing movement; only
because of it can the heart beat. One should not imagine oneself immovable when the planet
provides an example of ceaseless rotation; it exists by means of this motion. Thus, man cannot
dwell in immobility. Still the consciousness whispers that a hustling about is only pretended
movement. Again we come to the path of rhythm and harmony. Hustle is dissonance, and it can
only irritate and dismember accumulations. Only a broadened consciousness understands the
boundary line between striving and hustling.
Many, in general, do not understand why there are such subdivisions, but they certainly
have not heard the music of the spheres, and they do not know the significance of rhythm.
495. Similarly inexperienced are those who suppose that quietude is possible in nature. The
concept of quietude is altogether lacking. Only the beginner poets sing praises about silence,
themselves contradicting it. But science has ascertained radio waves which are registered by
certain people without apparatus. Psychic energy opens up the inner hearing. Space cannot be
silent, it is filled with the sounding of all three worlds. It is full, for there is no void.
Let people remember that silence can be only for the deaf, but even the so-called deaf
hear an inner reverberation which can be even more exquisite than the outer.
496. Those born blind undoubtedly see internally but they do not know how to transmit their
impressions in words. Their colors are multiform and more subtle, because therein they border
upon the Subtle World. One has to observe the expressions on their faces in order to notice the
inner emotions.
The deaf and the blind are often good and less irritable, not only by reason of their
withdrawal from earthly life but also because of their closeness to the Subtle World.
497. Picture to yourself how an ignoramus approaches a complicated machine. He does not think
about the meaning of the apparatus but clutches at the first lever, not realizing the consequences.
Exactly comparable is the case of a man who has remembered only one detail of the entire
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