“Lama, we know that only through the knowledge of spirit can we perceive what is authentic.”
“Again, you show your knowledge of great things. Again you speak as though from our mighty Kalachakra. But how shall we develop our great understanding? Verily, we are wise in spirit; we know everything—but how shall we evoke this knowledge from the depths of our consciousness and transmit it to our minds? How shall one recognize the needed frontiers between the ascetic life and the plain life? How shall we know for how long we may be hermits and how long we must work among men? How shall we know what knowledge can be revealed without harm, and what—perhaps the most exalted—may be divulged but to a few. This is the knowledge of Kalachakra.”
“Lama, the great Kalachakra is practically unknown, because its teaching is confused with low Tantrik teaching. Just as you have real Buddhists, and their opposites, Bon-Po, so you have also the lowest Tantra of sorcery and necromancy. And did not the Blessed One denounce sorcery? Tell me frankly, if a lama should be a sorcerer?”
“You are right. Not only sorcery, but an undue display of super-normal forces were forbidden by our great Teachers. But if one’s spirit is so advanced that he can perform many things and utilize any of his energies in a natural way and for the purpose of the Common Good, then this is no longer sorcery, but a great achievement, a great labor for humanity.
“By our symbols, by our images and tankas, you may see how the great Teachers functioned; among the many great Teachers, you see only few in complete meditation. Usually they are performing an active part of the great labor. Either they teach the people or they tame the dark forces and elements; they do not fear to confront the most powerful forces and to ally themselves with them, if only it be for the common well-being. Sometimes you are able to see the Teachers in actual conflict, dispersing the evil forces of spirit. Earthly war is not sanctioned by us, but Buddhists throughout all history, have been attacked; they have never been the aggressors. We have heard that during your recent Great War, the Christian priests on either side claimed that Issa and God were with them. If God is one, we must understand by this that he was in conflict with himself. How can you explain a contradiction which was so inexplicable to all Buddhists?”
“Lama, this war is over. The most disastrous of mistakes may happen, but now all nations are thinking of how to abolish not only the idea but the veritable material and implements of war.”
“And do you think that all guns and warships should be abolished? Let them rather be transformed into the implements of peace and of a loftier teaching. I would like to see the great warships become traveling schools of high learning. Is that possible? During my journey to China, I saw so many guns and warships that I thought, if only these ghastly creations might be the symbols of lofty teaching, rather than the symbols of murder, what a tremendous flow of cosmic energy the world would see!”
“Lama, the serpent stings, yet he is considered the symbol of wisdom.”
“Probably you have heard the old parable of how the snake was cautioned not to bite, but only to hiss. Each one must be powerful—but which protection do you regard as the most powerful?”
“Lama, certainly it is the protection afforded by the power of the spirit. Because only in spirit are we for tified mentally, and physically. A man, spiritually concentrated, is as strong as a dozen of the brawniest athletes. The man who knows how to use his mental powers is stronger than the mob.”
“Ah, now we once again approach our great Kalachakra: Who can exist without food? Who can exist without sleep? Who is immune against heat and cold? Who can heal wounds? Verily, only he who studies the Kalachakra.
“The great Azaras who know the Teachings of India, know the origin of Kalachakra. They know vast things which, when they will be revealed to help humanity, will completely regenerate life! Many of the Teachings of Kalachakra are unknowingly used both in East and West, and even in such unconscious utilization, much that is wonderful results. It is therefore comprehensible how incomparably great would be the possibilities made manifest by a conscious achievement, and how wisely could be used the great eternal energy, this fine imponderable matter which is scattered everywhere and which is within our use at any moment. This Teaching of Kalachakra, this utilization of the primary energy, has been called the Teaching of Fire. The Hindu people know the great Agni—ancient teaching though it be, it shall be the new teaching for the New Era. We must think of the future; and in the Teaching of Kalachakra we know there lies all the material which may be applied for the greatest use. Now there are so many teachers—so different and so hostile to each other. And yet so many of them speak of the one thing and this very thing is expressed in the Kalachakra. One of your priests once asked me, ‘Are not the Kabala and Shambhala parts of the one teaching?’ He asked, ‘Is not the great Moses an initiate of the same teaching and a follower of its very laws?’ We may assert one thing only—Each teaching of truth, each teaching of the high principle of life, issues from the one source. Many ancient Buddhist Stupas have been converted into Linga temples and many mosques bear the walls and foundations of ancient Buddhist viharas. But what harm is there, if those buildings have been dedicated to the one lofty principle of life? Many Buddhist images upon the rocks find their origins in teachings which long antedated the Blessed One. Yet they also symbolize the same high Essence.