• First: that those participating in the eradication of glamor must be able to distinguish between glamor and the reality. These often closely resemble each other on a superficial examination. They must be in a position to recognize that an emotional or astral condition constitutes a veil over the truth and is a distortion of the presentation or the appearance of the individual's or the group's expression of divinity. They must, therefore, be capable of vision, clear thinking, and prompt recognition as to what is [212] preventing the materializing of that vision and the accurate reception of the truth. They must also be able to distinguish between a major and a minor glamor. A minor glamor, a passing evanescent thought-form of an easily recognizable nature does not warrant the use of either of the formulas. Such a minor glamor would be a sense of self-pity in an individual or the glorification of some notable individual by an individual, a group or a nation. Time and common sense suffice to take care of such a situation. A major glamor in the world (prior to the war) was the emphasis put upon possessions and the belief that happiness was dependent upon things and upon material good and comfort.
• Second: that the three stages of focusing, referred to above, constitute a preparatory process. These three stages must be somewhat developed before effective use of the formulas can be possible, and those intending to work at the task of ridding the world of glamor must subject themselves constantly to these phases in the art of polarization, if I might so call it. They must have an understanding of the apparatus of thought, of the creation of thought-forms, and of the nature of the thinker. They must be emotionally polarized, yet, in group work relatively free from astral control. This astral liberation must to a certain extent control the choice of those who are to work at major dissipations. In the case of the individual who is seeking to break up glamor in his individual life, he should be mentally polarized by decision and effort even if the emotional nature is for him in any one life the line of least resistance. Those working in group formation will have achieved a measure of mental focus but for the purposes of the work to be done they will focus themselves consciously and deliberately upon the emotional plane through [213] their control of their natures. Workers must therefore have practiced meditation, have reflected much upon the nature of thought and its uses, and must be aware of the light within.

You can see, consequently, that what I am outlining is relatively new. The faint impression of the coming [214] technique as fat as the individual is concerned has been registered. Men and women everywhere are attempting to rid themselves of glamor by the power of clear thinking, stern discipline and common sense, and by a recording consciously of their relation to the whole - which prompts them to eliminate out of their lives all that could hinder others or increase world deception through glamor. To this will be added (perhaps as an aspect of the new world religion now on its way towards externalizing) the realization that groups can successfully clear away the glamors which darken humanity's way to its goal, through the power of combined and projected thought.

First, however, let me briefly offer for the use of the individual aspirant a formula whereby he may aid in freeing himself from his particular glamor or glamors. I will tabulate the process, and the aspirant would do well to follow it as given, having in his mind no sense of time, and being willing to do this work regularly for months, and if necessary for years, until he has freed himself and the light breaks in on the astral plane through the medium of his astral body. I would suggest that no aspirant attempt to tackle the problem of glamor as a whole or seek to dissipate all the glamors to which he is susceptible. He is dealing with very ancient evil and with firmly established [215] habits of glamor. They are closely connected with aspects of his daily living, with his sex life or with his ambitions, with his relations to other people, with his pet ideals and ideas, his dreams and visions. He should choose the glamor that is the most apparent and the most hindering at any given time (and there is always one) and for its dissipation he should work conscientiously, if he would lay the foundations for effective service in the dissipation of world glamor.