The Compass of Light, Volume 5: Polysemy in The Great Invocation

The
Compass of Light
Volume V:
Polysemy in
the Great Invocation
Starling David Hunter III

The Compass of Light,
Volume V: Polysemy in the Great Invocation
Copyright © 2009, Starling David Hunter III
All rights reserved.
This book may not be reproduced or transmitted by any means—

electronic, mechanical, recording, or otherwise—without written
permission from the author.
Library of Congress Control Number (LCCN): pending
ISBN: pending
ii
The Great Invocation
From the point of Light within the Mind of God

Let light stream forth into the minds of men.
Let Light descend on Earth.
From the point of Love within the Heart of God

Let love stream forth into the hearts of men.
May Christ return to Earth.
From the centre where the Will of God is known

Let purpose guide the little wills of men—
The purpose which the Masters know and serve.
From the centre which we call the race of men

Let the Plan of Love and Light work out
And may it seal the door where evil dwells.
Let Light and Love and Power

restore the Plan on Earth.
iii
Dedication
For Reuben Ross (1961-1996), my cousin and friend:
I still look up to you.
iv
About the Author
Starling David Hunter III was born in California and raised in
Washington State, Colorado, and Arizona. His higher educa-
tion was obtained at Arizona State University, where he earned
a BS in Electrical Engineering, and Duke University, where he
earned both a Masters of Business Administration and a Ph.D.
in Management. His professional experience has been divided
between industry and academia. Starling worked as an electrical
engineer at the Boeing Company in Seattle and as a compensation
analyst at Exxon Chemical. His academic posts have been at the
Massachusetts Institute of Technology, The American University
of Sharjah, and Carnegie Mellon University. Starling has pub-
lished, reviewed, and edited numerous academic papers on the
strategic use and organizational consequences of management
information systems. This is his fifth book on the linguistics of the
Great Invocation.
v
Contents
The Great Invocation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
About the Author. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
List of Abbreviations and Acronyms. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . x
Foreword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi
Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv
Part I: Within. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Chapter 1: Within as an Adverb, I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Chapter 2: Within as an Adverb, II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Chapter 3: Within as an Adverb, III . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Chapter 4: Within as an Adverb, IV . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Chapter 5: Within as a Preposition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
Chapter 6: Within as an Adjective. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Part II: Let. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13

Chapter 7: Let as a Verb. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
Chapter 8: Let as “Possession” and “Occupation”. . . . . . . . . . . . . . . . . . 17
Chapter 9: The Let-into Construction. . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
Chapter 10: Let-v1 as “Allowance” or “Permission”. . . . . . . . . . . . . . . . 20
Chapter 11: Let-v1 as “Appearance,” “Behavior” and “Thought”. . . . 21
Chapter 12: Phraseological Combinations of Let-v1. . . . . . . . . . . . . . 24
Chapter 13: Let as “Hindrance” and “Withholding” . . . . . . . . . . . . . . 26
Part III: Forth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Chapter 14: Forth as a Noun . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Chapter 15: Forth as a Noun, II:Grammatical Count. . . . . . . . . . . . . 33
Chapter 16: Forth as an Adverb. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Chapter 17: Forth as a Preposition and a Verb . . . . . . . . . . . . . . . . . . . . 38
vi
Part IV: A Common Theme: Duality . . . . . . . . . . . . . . . . . . . . . 41
Chapter 18: The Duality of Within. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
Chapter 19: The Duality of Let. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
Chapter 20: The Duality of Forth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
Part VII: The Three Keywords in Sentences. . . . . . . . . . . . . . . 49

Chapter 21: Sentence Patterns. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
Chapter 22: Empty Subject Slots, I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
Chapter 23: Empty Subject Slots, II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
Chapter 24: Ellipsis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
Chapter 25: Relative Ellipsis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Chapter 26: Simple Repetitive Ellipsis . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
Chapter 27: Absolute Ellipsis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
Part VIII: Planetary Implications, Individual Parallels. . . . 75

Chapter 28: The Races of Men . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Chapter 29: The Father and Grandfather of Men. . . . . . . . . . . . . . . . . 83
Chapter 30: The Three Crises . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
Chapter 31: The Constitution of Man, I . . . . . . . . . . . . . . . . . . . . . . . . . 90
Chapter 32: The Constitution of Man, II . . . . . . . . . . . . . . . . . . . . . . . . 97
Chapter 33: The Ancient of Mays . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
Chapter 34: Causality . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
Selected References. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
Other Books in this Series . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
vii
Tables and Figure
Table 1: Selected Definitions of ‘Within’ as an Adverb,
Preposition, Adjective, and Noun. . . . . . . . . . . . . . . . . . . . . . . . . . 3
Table 2: Selected Definitions of Let-v1 as a Verb. . . . . . . . . . . . . . . . . . . 15
Table 3: Definitions of Let-v1 as ‘A llowance’ or ‘Permission’. . . . . . . . 20
Table 4: Definitions of Let-v1 as Connoting Behavior,
Appearance, and Thought. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Table 5: Definitions of Selected Phraseological Combinations
of Let-v1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Table 6: Definitions of Let-v2 Connoting Hindrance and
Withholding . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
Table 7: Parts of Speech of “Forth” in 14 Dictionaries . . . . . . . . . . . . . . 35
Table 8: Definitions of ‘Proffer’ as a Verb. . . . . . . . . . . . . . . . . . . . . . . . . . 39
Table 9: Definitions of ‘Propose’ as a Verb . . . . . . . . . . . . . . . . . . . . . . . . 40
Table 10: Selected Definitions of Let-v1, Let-v2 and ‘Dwell’. . . . . . . . . . 46
Table 11: The 10 Basic Sentence Patterns . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
Table 12: The Pattern of the Seven Sentences
of the Great Invocation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
Table 13: Possible Subjects for two Empty Slots in the Great
Invocation’s Sentences. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
Table 14: Possible Subjects for Four Empty Slots in the Great
Invocation’s Sentences. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
Table 15: Six Possibities for Empty Subject Slots . . . . . . . . . . . . . . . . . . . . 65
Table 16: Three Types of Ellipsis and Empty Subject Slots. . . . . . . . . . . 73
Table 17: Sentence Patterns with Filled Sentence Slots . . . . . . . . . . . . . . 74
Table 18: Definitions of “Race” as a Noun Indicating Forward
Progression, Running, Movement, etc. with
Reference to People, Animals, etc.. . . . . . . . . . . . . . . . . . . . . . . . 79
Table 19: Definitions of “Race” as a Noun Indicating a Path,
Channel, or Course, and Related Senses. . . . . . . . . . . . . . . . . . . 80
Table 20: Definitions of “Race” as a Noun Indicating Forward
Progression, Running, Movement, etc. with
Reference to Inanimate or Immaterial Things. . . . . . . . . . . . . 80
viii
Table 21: Miscellaneous Definitions of “Race” as a Noun. . . . . . . . . . . . 81
Table 22: Definitions of “Race” as a Noun in Reference to
Groups of People, Animals, and Plants
Connected by Common Origins. . . . . . . . . . . . . . . . . . . . . . . . . . 81
Table 23: Definitions of “Race” as a Noun in Reference to
Groups of People, Animals, or Things Having
Common a Feature or Features. . . . . . . . . . . . . . . . . . . . . . . . . . . 82
Table 24: The Great Invocation and the Constitution of
Man, Part I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
Table 25: Definitions of ‘May’ as a Noun and a Verb. . . . . . . . . . . . . . . 102
Table 26: Empty Verb Slots in Sentences
of the Great Invocation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Figure 1: The Science of Meditation.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
ix
List of Abbreviations an Acronyms
Adj. = Adjective
Adv. = Adverb
AHDEL = American Heritage Dictionary of the English
Language
Arch. = Archaic
Conj. = Conjunction
Esp. = Especially
Fig. = Figurative
Lit. = Literal
Obs. = Obsolete
OED = Oxford English Dictionary
Poet. = Poetic
Prep. = Preposition
Theat. = Theater
x
Foreword
Since the first sounding of the Great Invocation by the Christ a
mighty appeal upon the hidden centers of the “Saving force” has
gone forth. Through its worldwide use now by millions, the evoca-
tive power of the Great Invocation, with the sound of its mantric
rhythm, has given correct orientation and spiritual direction to
the men and women of goodwill throughout the world.
The Crown Jewel of the ancient Words of Power, the Great
Invocation is not without its price. The full arsenal of the language
of linguistics has been marshaled by Starling showing that if suf-
ficient love and dedication are brought to the task the hardest and
most abstruse cosmic truths become readily accessible and easy.
An enhanced appreciation of the deeper implications of the words
and phrases of the Great Invocation requires a thorough and ver-
satile education, in all, a long period of preparation. So profound
in truth are the relative and successive levels of meaning found
within the words of the Great Invocation to cover the entire field
of Ancient wisdom imbedded in it requires a series of volumes.
Happily, Starling does not disappoint his avid readers and is ade-
quate to the task. In ‘The Compass of Light’ Vol. V: Polysemy in the
Great Invocation, he continues his exploration into the garden of
humanities World Prayer. With his readers it means direct com-
munion with the learned and the inspired so we jointly participate
more thoughtfully in a cosmic event of tremendous importance.
A polysemic approach to the study of the Great Invocation
is imperative for the following important reason. Under man-
tric inspiration the descending three-fold energies of the Great
Invocation which are invoked anchor where the focus is in the
consciousness. The Compass of Light series has successfully served
to help build the rainbow bridge through the weaving of the mul-
tilayered meanings of the Great Invocation into a seamless thread
uniting the meanings available and giving direction to the con-
sciousness of the general public, the world disciples and the great
xi
initiates of Hierarchy. The purpose, plan and process of the One in
Whom we live becomes no longer incomprehensible and mysteri-
ous but is seen as summarized in the five stanzas which actually
express the conclusive thoughts of our planetary Logos. Master
the polysemic directions and organization of the Great Invocation
and the blueprint of the White Lodge plan, both microcosmic and
macrocosmic, takes shape in the mind. Across the rainbow bridge
spiritual energies can then penetrate deeper into substance and
will be successfully anchored and grounded on the physical plane.
In the star-studded literary landscape of Vol. V there are lin-
guistic nuances and operational suggestions on every page which
will be eagerly seized by the reader who has been searching beyond
the simple and obvious meaning of the Great Invocation to fathom
the deeper understanding concealed in the words and ideas. What
is required of the student is that he should follow closely the mas-
terly craftsmanship of the perfect Anglo Saxon form, translated
from the seven sacerdotal Senzar word-forms and the multiple
layer arrangement and construction of the ancient Word of Power
formula. To the student who pursues the series of lessons intelli-
gently, by analyzing, synthesizing and understanding each word
step that is specifically crafted, the “maya” of difficulty will vanish
completely. That which seems indigestible is in reality not so when
the great Word of Power has performed its magic of the transfor-
mation of consciousness. What power lays in the truer compre-
hension of the ancient words, what thrilling heights are connected
with the magical discovery of their true import? Daily we use the
English language unaware of a world of meaning contained in every
single word. If we were to analyze each sentence our eyes would be
opened to behold not only events remote in time and place from
the present but wonders of Universal law and harmony which are
silently at work whenever and wherever man voices his thoughts
and feelings.
xii
Soaring well beyond the obvious and simple meanings intended
for the general public, Volume V of ‘The Compass of Light’ excites
a living realization of Man’s cosmic blueprint bringing to light the
deeper initiate significances of hidden in the words of the Great
Invocation, until like sun rise the world of divine Will and Purpose
unfolds itself to him who humbly and patiently mines the ore of
the 113 original words of power contained in the five stanzas.
Stephen D. Pugh
Hahei Beach, New Zealand
July 2009
xiii
xiv
Introduction
The Oxford English Dictionary (OED) defines ‘polysemy’ as
“the fact of having several meanings; the possession of multiple
meanings, senses, or connotations.”1 The word itself is derived
from the Late Latin ‘polysemous’ and its two roots are the Greek
‘poly’ (many) and ‘semos’ (sign, mark). Other definitions include:
(1) “having multiple meanings: the existence of several meanings
for a single word or phrase” 2; (2) “the ability of words, signs and
symbols to have multiple meanings” 3; (3) “diversity of meanings”4;
and (4) “the ambiguity of an individual word or phrase that can
be used (in different contexts) to express two or more different
meanings.” 5
Of all the books authored by Alice Bailey, it is Discipleship in the
New Age, Volume 2, that contains the most detailed and extensive
commentary on the Great Invocation. Although the word poly-
semy is never used, several passages highlight that mantram’s poly-
semous nature, as here:
The meaning of this Invocation has been expressed in terms

which are understandable, in a measure, to the average person
because of its familiar wording, based on many Scriptural
terms. But the true inner implications and significances are of
very deep import and are not superficially apparent. I challenge
you to penetrate, through meditation, more deeply into the
vital meaning of these words, these amazing words.6
Three points are notable here. First, polysemy is implicit in the
distinction drawn between the “vital” meaning and the one
“understandable… to the average person.” Second, there is the
1 Oxford English Dictionary, 2nd Edition, 1989.
2 Encarta MSN. http://bit.ly/13pfni
3 Wiktionary. http://en.wiktionary.org/Wiki/polysemy
4 Random House Unabridged Dictionary. http://Dictionary.Infoplease.Com/
Polysemy
5 Wordnet© 3.0. http://dictionary.reference.com/Search?Q=Polysemy&R=66
6 Bailey, Alice A., Discipleship in the New Age, Vol. 2, p. 156.
xv
suggestion that the “vital” meaning is best, or perhaps only, “pen-
etrated” through meditation. Finally, note the use of the word
“amazing.” Superlatives such as these are used sparingly in Bailey’s
works. Interestingly, we find on the same page a second acco-
lade—“wonder”—also being used in relation to the Invocation’s
polysemous nature:
The wonder of these mantric stanzas is that they are compre-

hensible to members of the human family and to members of
the Kingdom of God. They mean one thing to the ordinary
man, and that meaning is good, powerful and useful; they
mean another thing to the man upon the Probationary Path,
for he attaches to the words a deeper and more esoteric mean-
ing than is possible to the man who is entirely polarized in his
lower nature; these words mean still another thing to the dis-
ciple affiliated with and functioning consciously in an Ashram;
to initiates and to the senior Members of the Hierarchy, they
convey a still higher and more inclusive significance. 7
The most remarkable assertion in this passage is the suggestion of
multi-tiered meaning. The Invocation, we are told, is understand-
able to ordinary humanity, to Hierarchy and at least two distinct
grades of disciples in between. If what is written above could be
verified or objectively measured, the Invocation would rightly be
considered “amazing”, and by more than just students of esoteric
philosophy.
This is the obvious and simple meaning and it ties in with the
spiritual aspiration of all men everywhere. There are deeper
implications and upon them I will later touch, but the clarity
of spiritual desire and aspiration is expressed in these words in
such a form that its use offers no barrier to the different types of
mind which may receive it. 8

8 Bailey, Alice A., Discipleship in the New Age, Vol. 2, pp. 167-8.
xvi
Again a two-fold distinction is drawn between a “simple and obvi-
ous meaning” and a “deeper” one. Importantly, no one type of
mind would seem more able or predisposed to receive inspiration
from it.
I would like now to touch upon some of the deeper meanings

for you who are disciples or who are in training for disciple-
ship.9
This passage reminds us that “deeper meanings” (note the plural)
are intended for or recognized more readily by “disciples.” This
suggests that access to deeper meanings may be a function of the
evolution of consciousness of the perceiver. It is likely that the depth
of comprehension is also a function of effort directed specifically
toward that end. There is also the possibility that part of disciple-
ship training and preparation for initiation involves instruction
about how to access these deeper meanings.10
Those of you who are disciples will easily see the significance
of the third stanza. Its meaning is that the Invocation as used
by the Hierarchy (note this) will help to bring about the evoca-
tion of the spiritual will in humanity and the recognition of the
divine will by the Hierarchy. There is little that can be said to
the general public anent this third stanza. 11
Here we are told that disciples are more readily able to under-
stand (“see”) and appreciate the significance of certain passages
in the Invocation. This is likely due to both their previous expo-
sure to esoteric philosophy and to their relatively higher state of
consciousness. When it is stated that “little can be said to the gen-
eral public” regarding the Invocation’s third stanza, it need not be
taken to mean that the information should be kept secret. Rather,
the statement probably means that “little” of this information, if
communicated to the general public, would be rightly comprehended
or appreciated.

10 Or, it did involve such training at the time of the writing of these passages,
c. 1945.
xvii
I would like to indicate to you three approaches to the subject
of this Invocation. I will do so briefly, as time lacks. It is for you
to arrive—according to your evolutionary status and the depth
of your reflection—at what I may leave unsaid. These three
approaches are: That of the general public. … That of the eso-
tericists, that is, of aspirants and disciples. …(and) That of the
more advanced disciple (as far as I can) and of the Hierarchy.12
Here we find a three-fold distinction drawn in the approach to
the Invocation, approaches that map onto the different levels of
understanding mentioned above. Also important is the assertion
that the disciples were asked to arrive at what was left “unsaid.”
This permits considerable subjectivity in the process of investiga-
tion and, hence, allows for multiple meanings to be obtained by the
same audience.
On the surface, the beauty and the strength of this Invocation

lie in its simplicity and in its expression of certain central truths
which all men, innately and normally, accept … This is the obvi-
ous and simple meaning and it ties in with the spiritual aspira-
tion of all men everywhere. … There are deeper implications
and upon them I will later touch.13
Finally, we see here underscored the broad appeal of the “obvious
and simple” meaning. One implication is that the deeper meanings
have less breadth of appeal, but are also more inclusive. And yet,
the simpler has its rightful place; it is the one that must be most
widely shared and spread abroad.
The preceding excerpts offer assertions as to the polysemous
character of the Invocation, assertions that can be accepted on
authority or taken as hypotheses to be tested. The remainder of
this volume is devoted to the latter of these two propositions and
is organized as follows. Parts I, II, and III respectively, contain
an analysis of the grammatical and linguistic properties of three
polysemous words in the Invocation—‘within’, ‘Let’, and ‘forth.’

xviii
Part IV examines the effect of these words on other words and
on related phrases in the Invocation. Part V considers the effect
of these on the grammar and structure of the sentences to which
they belong. Part VI contains a discussion of the planetary analogs
and individual parallels of the preceding analyses.
xix
xx
Polysemy in the Great Invocation 1
Part I
Within
2 Starling David Hunter III • The Compass of Light, Volume V
Chapter 1:
Within as an Adverb, I
Within is a compound word whose elements are ‘with’ and ‘in’. 14
As shown below, it has many definitions and may assume at least
four parts of speech—adverb, preposition, adjective, and noun.
Most of its definitions are closely related: almost all refer to inte-
rior states, places and positions and/or to things found therein.
There are, however, a few rare, obsolete, and domain-specific defi-
nitions embodying extended senses of the word. Interestingly, all
of these are adverbs. The first of them, Definition 2b, is considered
here and the rest are taken up, in turn, in ensuing chapters.
14 Walton, R., 2276 Compound Words.

(http://rickwalton.com/curricul/compound.htm)
Table 1: Selected Definitions of ‘Within’ as an Adverb,

Preposition, Adjective, and Noun15
Part of
Def. # Definition
Speech
In the inner part or interior, or on the inner side (of a
Adv. 1a
receptacle or other material thing); inside, internally.
Adv. 1b In the interior of the body or some part of it.
In this writing or document; herein. Obs. except in tech-
Adv. 1c
nical use.
Adv. 1d So as to go in or be inside. With verb of motion.
In the limits of, or in the inner part of, a space or region,
Adv. 2a
esp. a city or country; in the place or realm.
In (or into) the house or dwelling, indoors; also, in the
Adv. 2b inner part of the house, in an inner chamber; behind the
scenes, Theat.
In the number or membership of a class or community.
Adv. 2c
Rare.
In the inward being; in the mind, soul, or heart (some-
Adv. 3 times implying ‘in one’s true character as opposed to out-
ward appearance’); inwardly. Fig.
Adv. 5 Below the number or amount mentioned; less. Obs.
Adv. 6a In possession or occupation. Obs. Rare.
In the inner part or interior of, inside of, in (a space,
Prep. 1a
region, receptacle, etc.)
With emphasis on the restriction or confinement by
Prep. 1b limits or boundaries: In the limits of, not outside or
beyond.
That is within, especially. In reference to a letter or
Adj. 1
document.
Noun 1 That which is within or inside.
Definition 2b of ‘within’ has two parts. The first is clearly consistent

with the general sense of the word—“in (or into) the house or dwell-
ing, indoors, the inner part of the house, in an inner chamber.”16
The second part of the definition belongs to the domain of theater,
and refers specifically to stage directions.

16 Oxford English Dictionary, 2nd Ed., 1989.
In this context ‘within’ means “behind the scenes”, i.e., “amidst

the actors and stage-machinery, where ordinary spectators are not
admitted.” 17 This term is a figurative sense of “back stage”, i.e., “the
hinder or upper part of a stage; the part of a theatre behind the
stage containing dressing-rooms.” 18
By this meaning we are to understand that the Mind and Heart
of God are two-fold, and hierarchically so: there are upper and
lower sections. The former is inaccessible by and inadmissible to
the “ordinary” and uninitiated. This interpretation is consistent
with the distinctions drawn in Bailey’s books between the higher
“abstract” and the lower “concrete” minds, as well as that made
between the heart center and its correspondence in the head.
This interpretation also complements the idiomatic use of the
phrase “of God” in Biblical rhetoric. In his book Figures of Speech
Used in the Bible, E.W. Bullinger explains that when the phrase ‘of
God’ is used in place of an adjective it acts as a superlative. As such,
in 1 Samuel 14:15, the phrase “Tremblings of God” means “great or
mighty tremblings, meaning an earthquake.” Similarly, in Psalms
36:6, the phrase “Mountains of God” means “the highest or grand-
est mountains.” 19 As such, we could understand the phrases “the
Mind of God” and “the Heart of God” to mean ‘the upper, upper-
most, higher, or highest’ Mind and Heart, respectively.
It is left to the interested reader to work out the many meanings
of “within the Mind of God” and “within the Heart of God” that
may arise from taking the second half of Definition 2b together
with the Biblical sense of the phrase “of God.”

19 Bullinger, E.W., Figures of Speech Used in the Bible, p. 834.
Chapter 2:
Within as an Adverb, II
In the OED, Definition 2c for ‘within’ is “in the number or mem-
bership of a class or community.” This definition is “rare”, a fact
apparently underscored by the lack of examples of its usage.
Instead, we are referred to the word’s opposite—‘without’—which
is defined as “outside of a class, body, or community; not in the
number or membership; in an alien or foreign community” or
simply “outsiders.” 20 By these definitions we could understand the
phrases “within the Mind of God” and “within the Heart of God”
to mean such things as (1) among the class of things on the Mind
of God, (2) among the thoughts of God, and (3) among the things
belonging to the Heart of God.
In the third volume of The Compass of Light series, I described
how one definition of ‘mind’ involved its use in the now-obsolete
phrase ‘without the mind of.’ That phrase means “without a per-
son’s approbation or consent” and “in opposition to a person’s judge-
ment, wish, or opinion.” 21 I suggested that if the phrase ‘without
the Mind of God’ can be taken to mean ‘without the approbation
(consent) of God’ or equally ‘against the wish, opinion, or judge-
ment of God’ then “within the Mind of God” could mean ‘with the
approbation, consent, or approval of God’ or also ‘in accord with
the wish, opinion, or judgement of God.’
It further follows that another interpretation of “within the
Mind of God” could be ‘among the class (of things) permitted (or
approved of) by God.’ When we further consider that ‘mind’ can
also mean purpose, intention, desire, and wish22 then “within the
Mind of God” can also mean “among the class (of things) intended
by God” or “in the set of things willed by God” or even “in line
with God’s Will or purpose.”

21 Ibid.
Chapter 3:
Within as an Adverb, III
The fifth definition in the OED for ‘within’ as an adverb is “below
the number or amount mentioned; less.” Although this meaning is
also obsolete, several examples of its use are provided. Surprisingly,
they are very old: the two most recent examples provided are from
the years 1450 and 1509—an average of over 500 years old! Those
examples are, respectively:
• “To bye it at the some of C. mark or wythynne.” = To buy
it at the sum of 100 mark or within = To buy it at the
sum of 100 marks or less.
• “To the nowmer of xii personis or within.” = To the
number of 12 persons or within = To the number of 12
persons or fewer.
As is readily apparent, this definition does not carry the conno-

tation of in-ness. That said, it is not entirely clear what is meant
by “within the Mind of God” under this definition: “Mind” is not
numbered in this context. However, we may note that one defini-
tion of mind—an equally archaic and obsolete one—is “a number
or amount (of something).” 23 The most recent example of this
definition is taken from The Tale of King Edward and the Shepherd
(c. 1400-1500):
“The scheperde hows ful mery stode Vndir a forest fayre and gode,
Of hert and hynde gret mynde.” = The shepherd house full merry
stood under a forest fair and good, of hert and hynde great
mind. = The shepherd house stood full (and) merry under a
forest fair and good, (with) a great number of male (herd) and
female (hynde) deer.

With these connotations the phrase “within the Mind of God”

is understood to literally mean ‘below the number or amount of
God’ or more simply ‘less than (the number or amount of) God.’
Chapter 4:
Within as an Adverb, IV
The sixth definition in the OED for ‘within’ as an adverb is “in pos-
session or occupation”—yet another that is obsolete and/or rare.
The sole usage example is from 1573. In the English of the period it
reads “Aforesaid Agnes survived him, and kept herself within, and
was, and still is, seised thereof for term of her life.” The context of
this example concerns a mansion or manor that was seized, by one
“Agnes,” a manor within which she lives or, we might say, of which
she has taken possession and will occupy for the “term of her life.”
‘Possession’ has several definitions which are relevant to our
understanding of the phrase “within the Mind of God.” Among
them are these four, all but the first of which are obsolete: (1) to
own, to have or gain ownership of (2) to have knowledge or com-
mand of (a language, subject, skill); to be familiar with, conversant
in (3) of a person or body of people: to hold or occupy (a place or
territory); to reside or be stationed in; to inhabit with(out) owner-
ship and (4) of a thing: to occupy, take up (a space or region); to be
situated at, on, or in.
Under these connotations the phrase “within the Mind of God”
can mean ‘in possession of the Mind of God (or higher Mind)’,
‘occupancy of the Mind of God’, ‘situated at/in/on the Mind of
God’, or ‘(having) knowledge or command of the Mind of God.’
These meanings are consistent with injunctions given in the Bailey
books for disciples and initiates to enter within the Mind of God,
i.e., to come into possession of and/or to read the Mind of God:
…the initiate has two things to do: Become sensitive to impres-

sions coming to him from various levels of the divine conscious-
ness and awareness (and) Become aware of the “raincloud of
knowable things” to which Patanjali refers. … Putting the objec-
tive of all this into its highest possible terms, the disciple and
the initiate are learning the technique (through meditation)
whereby the Mind of God, the Universal Mind, or the think-

ing process of the planetary Logos, can be recorded and regis-
tered.24
It is left as an exercise to the interested reader to work out the
significances of the above analysis for the other affected phrase—
“within the Heart of God.”
24 Bailey, Alice A., Discipleship in the New Age, Vol. 2, pp. 153-4.
Chapter 5:
Within as a Preposition
The OED provides just one definition of the ‘within’ as a prepo-
sition. It has two parts (1a and 1b) and both are consistent with
the general sense of the word, i.e., inwardness. Definition 1a is “in
the inner part or interior of, inside of, in (a space, region, recepta-
cle, etc.)” The example provided is “I will walke within my house
with a perfect heart.” Definition 1b emphasizes “restriction or
confinement by limits or boundaries: In the limits of, not outside
or beyond.” The example is “Within the Liberties of the City of
Westminster.” Both of these are contemporary and their use is
commonplace. As such, it would seem that by their definitions
there is little to consider them polysemous.
And yet, when we take note of the specific context of its use in
the Invocation, we find a vastly different situation. Let us begin by
first noting that the first appearance of ‘within’ is as the sixth word
in the Invocation’s first line: “From the point of Light within the
Mind of God.” One way to read this first line is as four consecutive
prepositional phrases: (1) From the point (2) of Light (3) within the
Mind (4) of God.
There are several ways in which these phrases can be related
to one another. One is a sequential or cascading arrangement.
Here each prepositional phrase qualifies the object of the one that
immediately precedes it. This would mean that “of Light” modifies
“point”, “within the Mind” modifies “Light”, and “of God” modifies
“Mind.” The key here is that ‘Light’ is contained or found ‘within’
the Mind of God. The implication is that there could be another
source of light, light that is ‘without’ or outside of the Mind of
God.
Another possible arrangement is that the phrase “within the
Mind of God” qualifies ‘point.’ Note the difference in emphasis.
Now “point” has three qualifiers—“the”, “of Light”, and “within the
Mind of God.” Regarding the last of the three, what is emphasized
is that location or position of the point is inside the Mind of God.
This is a related but different meaning.
Chapter 6:
Within as an Adjective
There is only one definition of ‘within’ as an adjective in the OED
and it means “that is within.” This usage is rare and all of the exam-
ples provided make reference to letters, documents, or other forms
of communication:
• This is a favour you will see by the within letter.
• Give him the within letter.
• Agreeably to the command of the within writ.
• You will not fail, in addition to the within talk, to
enhance our paternal regard for this nation.
In English, adjectives typically precede the nouns which they qual-

ify. And this is what we observe in above examples: ‘within’ appears
prior to the noun in each sentence or phrase. In the Invocation the
word ‘within’ does not precede a noun; rather, it follows one. It
does not seem possible that ‘within’ behaves as an adjective unless
the word order is reversed for figurative or poetic effect, as in the
famed line “Hell hath no fury like a woman scorned.” 25 Here the
adjective (scorned) follows the noun (woman) and the added effect
is clear. There are several instances in the writings of Alice Bailey
where ‘within’ is used in this manner:
(The mystic) concentrates upon the God within, brooding on

that inner center of consciousness…26
… a cosmic note is heard beneath the sound systemic. The fire
within, the fire without, meet with the fire ascending.27
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.28
25 Congreve, William, The Mourning Bride.
26 Bailey, Alice A., Letters on Occult Meditation, p. 149.
27 Bailey, Alice A., A Treatise on Cosmic Fire, p. 12.
28 Bailey, Alice A., Glamour: A World Problem, pp. 212-3
Through the scientific study of the macrocosm, “the kingdom

of God without,” he has to reach a point where he locates that
kingdom likewise within.29
The God within expresses all his latent virtues through forms
by the use of activity or intelligence.30
When the Master within is known, the assertion of his power
becomes increasingly felt, and the aspirant submits his entire
lower nature to the control of that new ruler.31
It is also possible to read the first line of the Invocation in this
manner, i.e., where “within” qualifies “Light.” By this read-
ing, instead of four prepositional phrases—“From the point of
Light within the Mind of God”—we have just one—“From the
point of Light within.” It is, in turn, followed by the noun phrase
“the Mind of God.” This understanding of ‘within’ transforms
the sentence: the mood of the verb ‘Let’ changes from imperative
to indicative, its tense becomes past, and the subject of the sen-
tence changes from the understood ‘you’ to “the Mind of God.” As
we will show later, this slight change has an enormous effect on
our understanding not just of this one sentence, but of the entire
Invocation.
29 Bailey, Alice A., Letters on Occult Meditation, p. 152

30 ibid, p. 239
31 Bailey, Alice A., The Yoga Sutras of Patanjali, p. 60
Part II
Let
Chapter 7:
Let as a Verb
‘Let’ has two major groups of definitions, definitions that include
three parts of speech and which descend from two different Indo-
European roots. As such, ‘Let’ can be said to have more than one
sense and is therefore polysemous. What makes the word unique
among words in the Invocation is its status as an auto-antonym,
i.e., a word with two or more definitions with opposite meanings.
Tables 2-5 below contain 27 definitions for the first of two forms
of the verb ‘Let’ (hereafter Let-v1). The OED places these 27 defini-
tions into four groups:
• Those with the general meaning of “to leave” or “to allow
to pass” (15)
• Uses requiring a following infinitive, normally without to
(2)
• Those with the general meaning of “to behave, appear,
think.” (3)
• Various “phraseological combinations” (7)
And while it is apparent from just the descriptions of the four cat-
egories that Let-v1 has more than one sense, what is not obvious is
how much variation exists among definitions within each group.
Table 2: Selected Definitions of Let-v1 as a Verb32

Def. # Definition
I To leave; to allow to pass.
To allow to remain; to leave behind; to abstain from taking away,
I.1.a
using, consuming, occupying, etc. Obs.
I.1.b To loose one’s hold of, let go. Obs.
To leave undone, omit to do; to leave out, omit (in reading, recita-
I.2.a
tion, etc.). Obs.
I.2.b To omit or forbear to do something. Obs.
I.2.c To desist, forbear. Obs.
I.3 To omit or cease to speak of. Obs.
I.4.b To bequeath. Obs.
I.5 To quit, abandon, forsake. Obs.
I.6.a To lose (one’s life, virtue, honour, etc.). Obs.
I.6.b To abate, allow a deduction of. Obs.
To allow the escape of (confined fluid); to shed (tears, blood); to
I.7.a
emit (breath, sounds, etc.). Also, to discharge (a gun). Obs.
To grant the temporary possession and use of (land, buildings,
I.8 rooms, movable property) to another in consideration of rent or
hire.
I.9 To set free, liberate. Obs.
I.10 To allow to pass or go; to admit to, into a place.
With the preposition into can mean:
(a) to admit to, give entrance to, allow to enter (lit. and fig.)
(b) to insert in the surface or substance of
I.11
(c) to introduce, bring to
(d) to introduce to the knowledge of, make acquainted with,
inform about.
The first thing that stands out among the above 15 definitions is
the great variation among them. All but three are obsolete—Defi-
nitions 8, 10, and 11a-d being the only exceptions. While obsolete
definitions, per se, present no barrier to this analysis, taken together
these two facts suggest that the number and variety of uses of this
sense of Let-v1 has declined over time. Also noteworthy is the
relation that some of them bear to other words in the Invocation,
and in some places, to the same sentence, e.g., “within”, “into”, and

“stream”. Although many of these definitions could influence our

understanding of the Invocation, I concentrate on only a few of
the most significant. The first is Definition 7a, “to allow the escape
(of confined fluid), to shed (tears, blood), to emit (breath sounds,
etc.).” Examples from the OED include (1) “Before they let their
last breath” (2) “Mr. Walter wants to consult you about letting the
water from the great pond” and (3) “The oak, that let many a heavy
groan…”
While there is no direct mention of fluids in the Invocation,
two words evoke a sense of flow—“light” and “love.” Similarly, as a
noun the first definition of the word “stream” is “a course of water
flowing continuously along a bed on the earth.” As a verb, its first
definition is in relation to a body of liquid: “to flow or issue in a
stream; to flow or run in a full and continuous current.” In rela-
tion to light, air, vapor, and “immaterial effluences”, Definition
2a of ‘stream’ is “to be carried or emitted in a full and continu-
ous current.” Definition 2b, in relation to stars or meteors is “to
form a continuous trail of light as it moves in its course.” Thus,
in the clause “Let light stream forth into the minds of men” we
have a verb (Let), its indirect object (light) and its direct object, the
nominal infinitive (stream forth into the minds of men). This is a
clear and clear grammatical relationship. There is also a subjective
and figurative one: there is the action, to “stream”; there is another
action, ‘Let’, that concerns things that stream, and there is “light”,
that both is a stream and is streamed.
Chapter 8:
Let as “Possession” and
“Occupation”
Definition 8 in the OED for Let-v1 refers to the “temporary pos-
session and use” of various kinds of property. Among the examples
provided we have:
• “He went to let his labour where it would obtain a better
reward.”
• “A quarter of the town that has gone down in the world,
and taken to letting lodgings.”
• “She had let her Second Floor to a very genteel youngish
Man.”
This definition and its uses remind of that rare and obsolete
Definition 6 of ‘within’ as an adverb (“possession or occupation
of ”) and its sole example (possession and occupation of a man-
sion). With Let-v1 the relationship is similar but related: whereas
‘within’ can mean to take possession or occupation of something,
‘Let’ here means to grant the rights of occupation and possession
of something or someone, for a time and perhaps for hire. By this
connotation, the words “Let Light” are understood to literally
mean ‘grant temporary possession or use of Light to someone or
something for hire.’
One of the figurative definitions of ‘hire’ as a noun is the “reward,
recompense, payment (for work or service).” Thus “Let Light” can
also mean to grant the use (possession, occupation) of ‘Light’ as a
reward for work or service already (or to be) rendered. The same
would apply to the other objects of ‘Let’ in the Invocation—“light”,
“love”, “purpose”, “the Plan of Love and Light”, and “Light and Love
and Power.”
Chapter 9:
The Let-into Construction
By Definition 11 of Let-v1, when it is used with the adverbial prep-
osition ‘into’, it can mean:
• To admit to, give entrance to, allow to enter, e.g., “A Man
of a polite Imagination is let into a great many Pleasures,
that the Vulgar are not capable of receiving”
• To insert in the surface or substance of, e.g., “A pointed
arch of stone let into the plastered wall.”
• To introduce, bring to, e.g., “That which I have now
to say to you will need no preamble to let me into my
discourse.”
• To introduce to the knowledge of, make acquainted with,
inform about, e.g., “Before I let you into the amusements
and customs of this delightful country.”
In the Invocation the word ‘into’ does not immediately follow

‘Let’. Applying the above definitions to clauses like “Let light
stream forth into the minds of men” requires asking whether the
appearance of words in between ‘Let’ and “into” affects this par-
ticular meaning. From the four examples above, it would seem not.
Two have an intervening word, a noun acting as a direct object,
(e.g., …to let me into my discourse; Before I let you into the amuse-
ments…). The other two examples could be rephrased or altered so
that they did.
That said, we should note that in the clause “Let light stream
forth into the minds of men” there are two objects, not one,
embedded between ‘Let’ and “into”—one direct (the infinitive
verb “stream”) and one indirect (the noun “light”). None of the
examples for Definition 11 included a grammatical relationship
of this kind. As such, it is not clear if both are subject to the “Let
into” relationship or not. If so, then it raises the intriguing possi-
bility that a compounded effect of “light” and “stream” could be
intended. Among the possible meanings would be:
• allow entry of a stream of light (a light-stream) into the

minds of men;
• insert or embed a light-stream into the minds of men;
• introduce or bring a light-stream into the minds of men;
• introduce the minds of men to a light-stream of
knowledge;
• make the minds of men acquainted with a light-stream;
and
• inform the minds of men about a light-stream.
Clearly an analogous set of possible meanings can be created for

the clause “Let love stream forth into the hearts of men.”
Chapter 10:
Let-v1 as “Allowance” or
“Permission”
The definition of Let-v1 as “to permit, allow, or give permission”
is perhaps its most commonly understood meaning. As such, it
appears to contribute little to the polysemy of the word itself or
the Invocation more generally. This sense is included here mainly
for the purpose of underscoring the place this definition has in the
broader set of definitions.
Table 3: Definitions of Let-v1 as

‘Allowance’ or ‘Permission’
Def. # Definition
II Uses requiring a following infinitive, normally without to
Not to prevent; to suffer, permit, allow, e.g., I was not let see
II.12.a
him.
II.12.d To allow, give permission. Obs.

Chapter 11:
Let-v1 as “Appearance,”
“Behavior” and “Thought”
A final set of selected definitions of Let-v1 concerns behavior,
appearance, and thought.
Table 4: Definitions of Let-v1 as Connoting Behavior,

Appearance, and Thought
Def. # Definition
III To behave, appear, think
To behave, comport oneself; to have (a particular) behavior or

III.15
appearance; to make as though, to pretend. Obs.
III.17.a To regard as. To consider to be, that (a person or thing) is. Obs.
III.17.b To think. Obs.
Examples from the OED of the three definitions of this sense are,
respectively:
• Definition 15: “You are not so mad as you leeten you.”
= You are not so mad (crazy) as you behave (or as you
make yourself to seem).
• Definition 17a: “Thus leit he no man his peir.” = Thus he
regarded no man his peer.
• Definition 17b: “Nothyng is more redy for to mete Then
couetous and falshode as man lete.” = Nothing is a more
wise measure (of man’s character) than (his) covetous
and false thoughts.
Before considering how our understanding of “Let light stream

forth into the minds of men” changes by these definitions, recall
that an understood subject, you (either singular or plural) precedes
‘Let’. As such, we have respectively
• Comport yourself as (if you were) light streaming into
the minds of men.
• Consider yourself to be light streaming forth into the
minds of men.
• Consider yourself as a stream of light sent forth into the
minds of men.
• Think (of) a light streaming forth into the minds of men.
The analogous meanings for the phrases “Let love stream forth
into the minds of men” and “Let purpose guide the little wills of
men” are
• Comport yourself as (if you were) love streaming into the
hearts of men.
• Consider yourself to be love streaming forth into the
hearts of men. Consider yourself as stream of love sent
forth into the hearts of men.
• Think (of ) a love streaming forth into the hearts of men.
• Comport yourself as (if you were) purpose guiding the
little wills of men.
• Consider yourself to be purpose guiding the little wills of
men. Consider yourself as purpose guiding the little wills
of men.
• Think (of) a purpose guiding the little wills of men.
The parallels between those phrases and another mantram, The

Affirmation of the Disciple, are immediately apparent:
I am a point of light within a greater Light.

I am a strand of loving energy within the stream of Love
divine.
I am a point of sacrificial Fire, focused within the fiery Will of
God.
And thus I stand.
I am a way by which men may achieve.
I am a source of strength, enabling them to stand.
I am a beam of light, shining upon their way.
And thus I stand.
And standing thus revolve

And tread this way the ways of men,
And know the ways of God.
And thus I stand.
When we recall that the above three phrases are preceded by

• From the point of Light within the Mind of God
• From the point of Love within the Heart of God
• From the center where the Will of God is known
the parallels are more striking, e.g., “A point of light within a greater
Light” vs. “the point of Light within the Mind of God.” The paral-
lels are enhanced if we recognize (as will be discussed in the next
section) that among the definitions of ‘forth’ as a noun is a way, i.e.,
a pathway. What is also highly significant is that The Affirmation
of the Disciple was given out to selected disciples at the very same
time the Great Invocation was given to them. It was intended to be
used as an integral part of a meditation exercise on the Invocation
itself. 33
33 Bailey, Alice A., Discipleship in the New Age, Vol. 2, pp. 174-6
Chapter 12:
Phraseological Combinations
of Let-v1
As we can see from the table below, all of the phraseological com-
binations possess a parallel structure to one discussed earlier, i.e.,
Definition 11, Let into. Definitions 34a-d are almost identical with
Definition 11, except that ‘into’ in the latter is replaced by ‘in’ in
the former. Thus it is not included in the discussion that follows.
Table 5: Definitions of Selected Phraseological

Combinations of Let-v1
Def. # Definition
Let forth: To allow to pass forth or out; to give passage to.
IV.33
Obsolete.
Let in: To admit, give admittance to (a person), especially into a
IV. 34.a
dwelling-house; to open the door of a house to.
Let in: To include; to allow (someone) to share (confidential
IV.34.a
information, privileges, etc.). Frequently with on.
Let in: To give entrance or admittance to (light, water, air, etc.).
IV.34.b
Figurative.
IV.34.c Let in: To insert into the surface or substance of a thing.
Let in: To make a way for something to happen; to give rise to.
IV.34.d
Obs.
Let out: (1) To give egress to; to cause or allow to go out or
escape by an opening, esp. through a doorway (2) to set free, lib-
IV.37.a
erate; to release from prison or confinement (3) to get out into
the open (4) to excuse, to release (from some obligation). Fig.
Definition 37a, however, is highly relevant. Examples of its use pro-

vided by the OED include:
• (37a) Letting themselves out from their large pew under
the gallery.
• (37a) They said he could vote when he was at home.

Well, that lets me out!
• (37a) Oh, that’s quite different. It lets you out
completely.
• (37a) The early Morn lets out the peeping day.
The Let-out construction appears in the third line of the fourth

verse of the Invocation- “Let the Plan of Love and Light work out.”
Assuming that the number of intervening words does not lessen
the strength of the construction, then by these definitions of “Let
out” from Definition 37a
• to give egress to; to cause or allow to go out or escape by
an opening, esp. through a doorway;
• to set free, liberate;
• to release from prison or confinement;
• to get out into the open; and
• to excuse, to release (from some obligation)
any or all of the following meanings for “Let the Plan of Love and
Light work out” are possible, plus many others:
• Give egress to the Let the Plan of Love and Light (to do
its) work
• Liberate (set free) the Plan of Love and Light to (do its)
work
• Release the Plan of Love and Light to (do) its work
• Get the Plan of Love and Light out (of concealment or
imprisonment and) into the open to (do its) work
• Excuse/release the Plan of Love and Light from (its
other) work (or prior, lesser obligations)
• Put the Plan of Love and Light out (through the door and
onward) to (its) work.
Chapter 13:
Let as “Hindrance” and
“Withholding”
Recall that all of the above 27 definitions of Let-v1 were for the
same sense of the word, as evidenced from the fact that they
descend from the same root. The definitions in Table 6 below are
for the second sense of ‘Let’, hereafter Let-v2.
Table 6: Definitions of Let-v2

Connoting Hindrance and Withholding
Def. # Definition
To hinder, prevent, obstruct, stand in the way of (a person,
1
thing, action, etc.). Arch.
(With infinitive or clause or double object) indicating the

1b,d
action from which one is hindered. Obs.
1e To hinder, to be a hindrance. Obs.
To check or withhold oneself, to desist, refrain; to omit to do

2
(something). Obs.
2b To delay, tarry, wait. Obs.
Before analyzing specific definitions of Let-v2 we should note two

things about them as a group. First they are much fewer in number.
Secondly, and significantly, they are antithetical to those of Let-v1:
whereas Let-v2 emphasizes hindrance, prevention, and obstruc-
tion, Let-v1 emphasizes to allowance, permission, and release.
From this fact the word ‘Let’ can be considered an “auto-antonym”,
i.e., “a word with multiple meanings, one of which is defined as the
reverse of one of its other meanings.”34
34 Wikipedia: The Free Encyclopedia. http://en.wikipedia.org/wiki/auto-ant-

onym. Other names for auto-antonym include contranym, contronym,
autantonym, antagonym, self-antonym, and Janus-word.
As for the definitions themselves, what is particularly notewor-

thy is that they specifically mention how grammatical construc-
tions affect meaning. Case in point, Definition 1b specifies that
when ‘Let’ is used with an infinitive, it indicates the action from
which someone or something is hindered. Thus in the examples
“I let no man to sing” and “Hee could not let her to dispose of her
owne” it is singing in the former not “man” or men, and it is dis-
posing, not “her” that is hindered. The reason why this distinction
about action is significant is that were it not stated, it would be
ambiguous as to what was obstructed—the actor (indirect object)
or the act (direct object).
This definition and these examples have important implica-
tions for our understanding of the Invocation: accordingly by this
meaning clauses like “Let Light descend on Earth” can be under-
stood to mean ‘Obstruct Light’s descent of on Earth.’ By extension,
the analogous meanings for the other five uses of ‘Let’ as Let-v2
are:
• Hinder the streaming forth of light into the minds of
men.
• Prevent the streaming forth of love into the hearts of
men.
• Withstand the purpose that guides of the little wills of
men.
• Thwart the working out of the Plan of Love and Light.
• Oppose the restoration by Light and Love and Power of
the Plan on Earth.35
Definition 1d carries the same meaning as Definition 1b and indi-
cates that the meaning holds when Let-v2 appears in sentences with
double objects, i.e., with a direct and an indirect object. Every use
of the verb ‘Let’ in the Invocation involves two objects, as shown
below where direct objects are in italics and indirect in boldface:
35 Clearly these definitions are antithetical to those described and extolled in

all of the commentary on the Invocation found in Bailey’s books. However,
later in this volume it will be explained how and why they are relevant,
even vital to a fuller understanding of the Invocation’s deeper meaning.
• Let light stream forth into the minds of men

• Let Light descend on Earth
• Let love stream forth into the hearts of men
• Let purpose guide the little wills of men
• Let the Plan of Love and Light work out
• Let Light and Love and Power restore the Plan on Earth
Two examples are provided in the OED for Definition 1d.

Again, direct objects are italicized and indirect objects placed in
boldface:
• “Ther was no ston which mihte letten hem the weie.” =
There was no stone which might let him the way. = There
was no stone which might obstruct his way.
• “We shall fynde none that wyll let us the way.” = We shall
find none that will let us the way. = We shall find none
that will obstruct our way.
The primary differences between these two examples and those

provided for Definition 1b is that here both objects are nouns: pre-
viously, one was a noun and the other a verb in the infinitive mood.
Thus, one is left to determine what it is that is hindered in the
examples, the wayfarer or the way. Even though the Invocation has
a noun and verb—not two nouns—as its objects, this definition
opens up the possibility that either the noun (indirect object) or
the verb (direct object) is hindered.
Part III
Forth
Chapter 14:
Forth as a Noun
The word ‘forth’ appears twice in the Invocation, in the 2nd and
5th lines:
• …Let light stream forth into the minds of men.
• …Let love stream forth into the hearts of men.
Like most words in the Invocation, ‘forth’ has more than one defi-
nition: in fact, it has several definitions—some archaic or obsolete,
many related and many not—covering several parts of speech—
verb, noun, adverb, and preposition. By any definition of ‘polysemy’,
this word qualifies. And though the large majority of definitions
of ‘forth’ are for its adverbial form, I begin this discussion with a
consideration of its noun form. I do so because this form has the
fewest definitions; it is the one most closely linked to the preceding
discussion; and it has the greatest influence on our understanding
of the Invocation.
A search of several dictionaries reveals two definitions of ‘forth’
as a noun, both of which are obsolete. They are (1) a way; a passage
or ford36 and (2) free course, wide publicity, e.g., to have one’s forth.37
According to the OED, among the definitions of ‘way’ include:
• a road, path, a place of passage, e.g., an opening made
through a crowd, door, gate, etc.
• a line or course of travel or progression
• guidance and direction, and mode of transport
• a distance travelled
• the direction of motion
• a path or course of life and
• a course of action.
36 ARTFL Project, Webster’s Dictionary, 1913 Edition. http://machaut.uchi-

cago.edu/cgi-bin/WEBSTER.sh?WORD=forth.
Definitions of ‘passage’ include

• the action of going or moving onward, across, or past
• movement from one place or point to another, or over or
through a space or medium
• transit
• a boat or ship as a means of conveyance over water
• A journey by water or (formerly) land
• a voyage, a sea crossing
• an expedition
• an opportunity to pass and
• the power, permission, or right to pass.
Among the most significant definitions of the word ‘ford’ are38

• a place in a river, or other water, where it may be passed
by man or beast on foot, by wading39
• an area in a river or stream which is not deep and can be
crossed on foot or in a vehicle40
• a stream; a current41
• a shallow place in a river or other water, where a man or
beast may cross by wading42 and
• a tract of shallow water and a stream, current.
As we can see from the definition of ‘forth’ and the definition of

its synonyms, ‘passage’ and ‘ford’ share an association with water:
the former is a mode of conveyance over water and/or a journey by
38 ‘Ford’, unlike ‘way’ and ‘passage’descends from the same root as “forth.”
39 ARTFL Project, Webster’s Dictionary, 1913 Edition. http://machaut.uchi-
cago.edu/cgi-bin/WEBSTER.sh?WORD=ford
40 Cambridge Advanced Learners Dictionary, 2008. http://dictionary.
cambridge.org/define.asp?key=30388&dict=CALD
41 ARTFL Project, Webster’s Dictionary, 1913 Edition.
water. The latter is a body of water (e.g., a stream, a current, a river)

or a specific area in a body of water that is shallow enough to cross
(or pass) by foot (or in a vehicle). What ‘passage’ and ‘way’ have in
common is the sense of movement or displacement more gener-
ally. The former concerns the actions of moving, crossing, going
onward or moving from one place to another. The latter is more
specific and concerns the actual path taken in such movement, its
particular direction and course, as well as guidance and direction
more generally. There are several implications of these definitions
and associated meanings for our understanding of ‘forth’ in the
Invocation.
First, observe that ‘forth’ is one of four words in the first sentence
of the Invocation associated with the idea of streaming and/or the
movement of fluid-like substance. In addition there is, of course,
the word “stream” as a verb. There is Definition 7a of ‘Let’ which
is “to allow the escape (of confined fluid), to shed (tears, blood),
to emit (breath sounds, etc.). And there is Definition 7 of ‘stream’
as a noun which is “a ray or beam of light.”43 It is quite fascinating
that these four words related to streams and streaming appears
in sequential order: “Let Light stream forth.” Thus, we have four
words in a row, the fourth of which is ‘forth’, that all concern the
action of streaming, of streams, and things that stream.
A second implication concerns the ambiguity about what spe-
cifically is modified by the prepositional phrase “into the minds of
men” when ‘forth’ is the object of ‘stream’. It could be adjectival and
thus qualify ‘forth.’ If so, additional information is provided about
‘forth’ as a path. Under this interpretation, we understand that
‘forth’ is a path into the minds of men. Or the phrase could be adver-
bial and qualify “stream”, thereby indicating where the streaming
of a ‘forth’ is to take place. In this case a path is streamed by light
into the minds of men. These are, as we can readily see, quite dif-
ferent meanings.

Chapter 15:
Forth as a Noun, II:
Grammatical Count
Another way in which ‘forth’ is polysemous concerns its gram-
matical count , i.e., whether or not it is (1) a countable noun, one
that can be counted and which has a plural form (2) an uncount-
able or non-count noun, one that cannot be counted and that does
not have a plural form or (3) a collective noun, one that is a name for
a group/collection of people, animals, or things.
Plurals of most countable nouns are formed by adding an ‘s’ to
the singular form, e.g., dog, dogs; car, cars; house, houses. However,
for singular nouns ending in —s,—sh, —ch, and —x, an –es is
added, e.g., glass and glasses, coach and coaches, box and boxes,
stitch and stitches.44 There are also certain countable nouns whose
singular and plural forms are identical—words like aircraft, series,
species, sheep, buffalo, deer, and salmon. It is possible that ‘forth’,
as the object of ‘stream’, is a countable noun45 of this kind. If so,
then there are two related but different interpretations for the
clause “Let light stream forth into the minds of men.” It could be
that just one path, way, or ford is being streamed into the minds of
men, or more than one is being streamed, i.e., that paths, ways, or
fords are being streamed.
It is also possible that ‘forth’ is an uncountable or mass noun, one
“whose referents are not thought of as separate entities.”46 The dis-
tinguishing features of mass nouns are the inability to take a plural
form and a co-occurrence with some determiners (e.g., ‘some’ and
‘more’) but not others (e.g., ‘many’). 47
44 There are other additions made for words ending in —f, —fe, —y, and —o.
45 Wikipedia. http://en.wikipedia.org/wiki/Count_noun
46 http://www.sil.org/linguistics/glossaryoflinguisticterms/whatisamass-
noun.htm
47 http://www.sil.org/linguistics/glossaryoflinguisticterms/whatisamass-
noun.htm
An example of a mass noun is ‘furniture’, which can not take

the plural suffix ‘–s’ normally given to words ending in ‘e.’ And
we do find it occurring with several, but not all, determiners. For
example, we can say ‘the furniture’, ‘much furniture’, and ‘some
furniture’, but not ‘a furniture’ or ‘many furnitures.’ Other mass
nouns are ‘water’, ‘baggage’, ‘information’, ‘knowledge’, ‘research’,
‘training’ and ‘equipment.’ While we do not have words such as
‘informations’ or ‘equipments’, there are ways for these nouns to
express plurality: it is through measurements or containers asso-
ciated with each noun, e.g., glasses of water, piece(s) of furniture,
bit(s) of information, research papers, fount(s) of knowledge, slice(s)
of bread, and plates of pasta. In order to determine whether or not
‘forth’ is a mass noun, it would be helpful to see examples of its use
in other contexts. Unfortunately, only three of fourteen dictionar-
ies shown in Table 7, below, recognize ‘forth’ as a noun. None of
them provide examples of its use with determiners. That said, the
absence of any mention of a plural form of ‘forth’ as a noun could
be taken to indicate that it does not have one, and is thus a mass
(uncountable) noun.
In summary, it is not clear whether ‘forth’ is a countable noun
but one of few that doesn’t take a plural form, or if it is mass noun
that cannot take a plural form.
Table 7: Parts of Speech of “Forth” in 14 Dictionaries

Part of Speech for
Dictionary “forth”
Compact Oxford English Adverb
Encarta® World English Dictionary, North
Adverb
American Edition
Merriam-Webster’s Online Dictionary, 10th
Preposition, adverb
Edition
Cambridge Advanced Learner’s Dictionary Adverb
Webster’s New World College Dictionary, 4th
Adverb
Ed.
The Wordsmyth English Dictionary-Thesaurus Adverb
The American Heritage Dictionary of the
Adverb, preposition
English Language
Infoplease Dictionary Preposition, adverb
UltraLingua English Dictionary Adverb
Cambridge Dictionary of American English Adverb
Adverb, noun,
The Online Plain Text English Dictionary1
preposition
Adverb, preposition,
Webster Dictionary, 19132
noun
Webster’s 1828 Dictionary Adverb, preposition
Verb, adverb, preposi-
Oxford English Dictionary
tion, noun
Table 7 notes:
1 Onelook.com, 2008.
http://www.Onelook.com/?Other=Web1913&W=Forth
2 ARTFL Project, Webster Dictionary, 1913.
http://machaut.uchicago.edu/cgi-bin/webster.sh?word=forth
Chapter 16:
Forth as an Adverb
A search of several dictionaries turned up 37 definitions for ‘forth’
as an adverb. They can be divided into four groups:
• Onward, forward in time or space or order(13)
• Out and away from (12)
• Out of concealment or inaction, into view or
consideration (7)
• Progressiveness, furtherance, intensification,
thoroughness, eagerness (5)
Their implications for our understanding of the Invocation are

fairly clear and not in need of the detailed consideration that other
words have received thus far. Concerning the first grouping, the
implication is that the streaming forth of light and love happens
over space and/or time. In the Invocation there are sources—a
“point of Light” and a “point of Love”—and there are recipients—
“the minds of men” and “the hearts of men”—and the latter are
separated from former by time and/or space, whether literally or
figuratively. The sources and recipients are also linked, by a path,
by ‘forth’.
Taken together, the second set of definitions emphasize a more
general direction, i.e., “out and away from”, rather than the more
specific “forward” of the first group.
What is interesting about the third set of definitions is the
antithesis that they establish within the sentence. The definition
suggests the coming out of concealment and into view, into the
open. Applying this definition to the Invocation’s first sentence is
straightforward: light streams out of the Mind of God and into
public view, where it can be seen and heard. And yet at the same
time it is to stream into the minds of men, the contents of which
are not discernible by other men.
The fourth set of definitions add to the above the idea of an

intensification or continuity, i.e., to go on doing activities already
underway. The import of this definition would be to underscore
that light is already streaming into the minds of men. To have more
of this could mean more light into the same number of minds; the
same amount or intensity of light into the same quantity of mind;
and greater recognition and consideration in the public sphere of
light. Clearly several other interpretations are possible.
Chapter 17:
Forth as a Preposition and a Verb
Seven definitions of ‘forth’ as a preposition were found in six dic-
tionaries. They are remarkably similar to those for the adverbial
form of the word. There is little that they seem to contribute in
the way of additional meaning beyond what has already been
discussed.
• forth from : out of. Arch.48
• Out of; forth from. Arch.49
• Out of; forth from. Arch.50
• Forth from; out of. Arch.51
• Out of. 52
• Forward to, up to, to the extent or limit of. 53
• Forward, out or away from; out of, from out of. Rare.54
Definitions of ‘forth’ as verb are even more rare. They do however

increase the number of senses of the word. The first OED defini-
tion, which is obsolete, is “to accomplish, carry out; to manage to
(do something).” An exmple of its use is “Alle that I say I shalle
forthe” which means ‘A ll that I say I shall do (carry out).” The
second definition, also obsolete, is “to put forward, offer.”
48 Merriam-Webster’s Online Dictionary, 2008. http://www.merriam-web-

ster.com/dictionary/forth%5B2%5D
49 AHDEL, http://www.bartleby.com/61/3/F0270300.html
50 Dictionary.com Unabridged (v 1.1) http://dictionary.reference.com/browse/
forth
51 Webster’s Dictionary, 1913. http://machaut.uchicago.edu/cgi-bin/
WEBSTER.sh?WORD=forth
52 Webster’s Dictionary, 1828. http://1828.mshaffer.com/d/word/forth
The example provided for this use is “Vnderstonde we…his

holie wordes, and forthe [proferamus] we him ure rihte bileue” and
it dates from the late 12th or early 13th century. Word-for-word this
is “Understood we his holy words and forth [proffer] we him our
right belief.” What is interesting here is the parenthetical use of the
verb ‘proffer’. This verb has several definitions, including several
from the OED given in Table 8, below.
Table 8: Definitions of ‘Proffer’ as a Verb

Def. # Definition
To offer or present oneself (to a person); to put oneself forward
1a
(to do something).
1b To bring or put before a person for acceptance; to offer, present.
To make an offer; to propose or suggest (a course of action, etc.); to
1c
propose or offer (to do something).
To attempt to inflict (injury, a blow, etc.); to challenge to or attempt
3
to engage in (battle, combat, etc.).
4a To attempt or venture (to do something).
To venture out of a place; (esp. of a deer) to make a movement as if
5
about to do something; to begin to move and then stop or turn back.
Notably the first four definitions implicitly or explicitly suggest

the act of proposing. As a verb, ‘propose’ takes any of the meanings
shown in Table 9, below:
Table 9: Definitions of ‘Propose’ as a Verb

Def. # Definition
To form an intention or design. Later more generally: to propose a
1a
course of action; to make proposals.
To set before oneself as something to be done; to intend, purpose, or
1b
design.
To put forward or suggest as a scheme, plan, or course of action; to
1c
recommend or advocate that something be done.
To put forward or present for consideration, discussion, etc.; to set
2a
forth, propound, state (an argument, question, etc.).
To put forth or present to view or perception; to exhibit, display.
2b
Also fig. Now rare.
To put forward as something to be attained; to state or have as an
2c
aim, end, or object.
To represent to one’s imagination; to envisage, hold in mind;
2d
esp. to anticipate as an outcome, to expect, look for.
4a To put forward or offer for acceptance, assent, or approval.
4b To set before someone as a gift or offering; to present. Obs.
5 To carry on a discussion; to confer, converse, discourse. Obs. rare.
In this list note that Definition 1b makes indirect mention of ‘pur-

pose’ and that the others all suggest purposeful action. Thus by a
chain of synonyms we have ‘forth’ = ‘proffer’ = ‘propose = ‘pur-
pose.’ This is a link, however derivative and subtle and curious,
between the first two verses of the Invocation—which both con-
tain the word ‘forth’—and the third, which contains ‘purpose.’
Part IV
A Common Theme:
Duality
In the previous two sections I have demonstrated that each of the

three keywords—within, forth, and Let—is polysemous in its own
right and that each has an impact on the other, on other words and
phrases, and on the sentences as a whole. This section is devoted
to describing additional relationships between these three words
that were not shown or highlighted in the preceding discussion.
In short, these keywords are very closely related to each other—
and in ways not immediately or superficially apparent. More
importantly, these relationships mirror those described in the last
section. The word that best and most broadly characterizes them
is duality, i.e., the condition of being dual, the fact of having of two
parts or natures, of being twofold. Moreover, many of the relation-
ships are special cases of duality; they demonstrate polarity. That
is, the two parts are polar or diametrical opposites.
Chapter 18:
The Duality of Within
‘Within’ is a compound word whose elements are ‘with’ and ‘in.’
Interestingly, ‘within’ is also an element of at least five other
compound words. Among them ‘withindoor(s)’, ‘withinside’, ‘with-
inward’, and ‘withinforth.’ What is highly unusual about the last of
these is that its elements—‘within’ and ‘forth’—are antonyms: the
first means ‘inward’ and the second ‘outward.’ Interestingly, when
compounded they form a third word ‘withinforth’ which means
“everywhere within, internally throughout”—an obvious combi-
nation of the two opposing ideas. The word ‘withinforth’ does not
appear in the Invocation. Its two parts do, however, though they
are separated by several intervening words:
• within the Mind of God Let light stream forth
• within the Heart of God Let love stream forth
There is a name in the canon of rhetoric for this relationship—Tme-

sis. It is defined as “the separation of the elements of a compound
word by the interposition of another word or words.” 55 The OED
tells us that the effect of this rhetorical device is “often a reversion
to the earlier uncompounded structure”, i.e., reversion to separate
words. Thus, we have a several dualities at work here:
• ‘Within’ is a compound, the product of two elements.
• ‘Within’ is itself an element in five other compounds, one
of which is ‘withinforth.’
• ‘Withinforth’ is highly unusual among compounds for
being composed of two antonyms.
• ‘Withinforth’ appears in the Invocation as part of the
figure of speech known as ‘Tmesis’, the division of a
compound and the insertion of one or more words in
between the halves.
55 Oxford English Dictionary, 2nd Edition, 1989. Note: there are over two dozen
potential instances of Tmesis in the Invocation.
• The recognition of Tmesis may lend to the separated

elements a second meaning in relation to each other, to
the interposed words, and to the sentence as whole.
Chapter 19:
The Duality of Let
The duality of ‘Let’ is implicit its status as an auto-antonym. Recall
that there are two separate and opposing senses of the word as a
verb in the OED, each with several definitions. The first sense is
‘to allow or permit’ (Let-v1), while the latter is ‘to hinder, obstruct,
and prevent’ (Let-v2). But that is not the only duality ‘Let’ pos-
sesses. Its two senses are opposites but at the same time joined by
way of an unusual relationship that both have to a third word in
the Invocation—‘dwell.’ The relationship is similar to the one link-
ing ‘forth’ and ‘purpose’ just described in Chapter 17. There it was
shown that among the definitions of ‘forth’ was found the word
‘proffer’, that among the definitions of ‘proffer’ was found ‘pro-
pose’, and among the definitions of ‘propose’ was found ‘purpose.’
The relationship between ‘Let’ and ‘dwells’ is more direct,
requiring only one such step instead of three. As shown below,
among the nine definitions of “dwell”, the second and third are
consistent with the sense of Let-v2, i.e., to hinder, delay, desist,
tarry, etc. Definitions 4b and 7 of ‘dwell’ share with Definitions
1a of Let-v1 the idea of allowing things to remain. Definitions 4, 7,
8, and 9 of ‘dwell’ and Definition 8a of ‘Let’ all concern residences
and residency. Definition 8 of “dwell”, for example, is defined as “to
occupy as a place of residence; to inhabit.” Definition 8a of ‘Let’,
as noted earlier, is “To grant the temporary possession and use of
(land, buildings, rooms, movable property) to another…” Thus, it
is clear that both senses of ‘Let’ are included among the senses of
‘dwell.’ Now once this relationship is recognized, it can be shown
to extend to the other two keywords—“within” and “forth.”
Recall that Definition 6 of ‘within’ as an adverb was “possession
or occupation” especially in relation to property, as in “Aforesaid
Agnes survived him, and kept herself within (the manor) and was,
and still is, seised thereof for term of her life.” Clearly, the word
‘within’ shares with Let-v1 the concept of residency. And, given
that ‘within’ is related to ‘forth’ through the compound ‘within-
forth’, there are semantic and conceptual links between all three
of the keywords. The semantic link is as follows: the word ‘dwell’,
as well as the concepts of residence, abiding, living in, or “continu-
ing for a time in a place, state, or condition” is a shared or common
sense between ‘within’ and Let-v1. The conceptual link is that of
duality and encompasses both senses of ‘Let’, as well as ‘within’,
‘forth’ and ‘withinforth’, their compound:
• Both ‘within’ and ‘forth’, whose meanings are opposing,
are brought into relation as two elements of the
compound ‘withinforth.’ Thus two are unified in a third.
• The two opposing meanings of ‘Let’—to allow or permit
(Let-v1) and to hinder, obstruct, or prevent (Let-v2) –
are associated via their relationship to a third verb, dwell.
Again, two are unified in a third.
• Further, ‘within’ is related to Let-v1 via the definitions
they both share with ‘dwell.’ Again, two are united in
through relationship to a third.
So in all three cases duality is resolved through relation to a third

or unified in a third.
Table 10: Selected Definitions of Let-v1, Let-v2 and ‘Dwell’

Word Def.# Definition
Dwell 1 To lead into error, mislead, delude; to stun, stupefy. Obs.
Dwell 2 To hinder, delay. (Only OE.)
Dwell 3 To tarry, delay; to desist from action.
To abide or continue for a time, in a place, state, or
Dwell 4a
condition. Obs. or arch.
To let dwell: to let (things) remain as they are, let alone, let
Dwell 4b
be. Obs.
To continue in existence, to last, persist; to remain after
Dwell 6
others are taken or removed. Obs.
To remain (in a house, country, etc.) as in a permanent
Dwell 7
residence; to have one’s abode; to reside, ‘live’.
Dwell 8 To occupy as a place of residence; to inhabit. Obs.
Dwell 9 To cause to abide in. Obs.
Let-v1 1 To leave; to allow to pass
To allow to remain; to leave behind; to abstain from
Let-v1 1a
taking away, using, consuming, occupying, etc. Obs.
To grant the temporary possession and use of (land,
Let-v1 8 buildings, rooms, movable property) to another in
consideration of rent or hire.
To hinder, prevent, obstruct, stand in the way of
Let-v2 1a
(a person, thing, action, etc.)
With infinitive or clause, indicating the action from which
Let-v2 1b
one is hindered. Obs.
Let-v2 1e To hinder, to be a hindrance. Obs.
To check or withhold oneself, to desist, refrain; to omit to
Let-v2 2
do (something). Obs.
Let-v2 1 To delay, tarry, wait. Obs.
Chapter 20:
The Duality of Forth
‘Forth’ also has its share of two-fold or dualistic associations.
Mostly these are grammatical as much as semantic and due in
large part to its relationship to the verb “stream.” As shown earlier,
‘forth’ can be the direct object of “stream” (when it is a noun) and
can qualify “stream” (when it is an adverb or preposition).
Another dualistic relationship between “forth” and “stream”
arises out of the former’s definitions, several of which are related
to bodies of water in general, and to streams in particular. Further,
there were others that had it as a ‘ford’, i.e., a shallow place where
in a stream or river could be crossed on foot or by wading. This
doubly dualistic relationship between “forth” and “stream” is
rather remarkable. To summarize:
• “Forth” can qualify “stream” or be its direct object, and in
the latter case thus be the direct object of a direct object.
• “Forth” can mean a stream itself, as well as the crossing of a
stream or passage through it.
• “Forth” can be a divisible and countable noun, or it can
be non-count, like the noun ‘water’ and many words
associated with it.
Further recall that the words “forth” and “stream” are the last
two of a series of four words associated with streaming:
• “Let” has meanings concerning the escape, emission, or
issuance of fluids and fluid-like substances, and
• “Light” can be a “stream” and/or is capable of being
streamed, particularly in its association with astral
bodies.
Thus in the words “Let light stream forth”, we have four streams,
figuratively if not literally. And to extend the metaphor a little fur-
ther, note that:
• ‘Forth’ is the fourth in the series of ‘stream’ words:

“Let light stream forth.”
• ‘Fourth’ and ‘forth’ are homophones, two words with the
same sound and different meanings (polysemes).
• The numerical values associated with the five letters of
‘forth’ are 6 + 15 + 18 + 20 + 8 = 67 which reduces to
6 + 7= 13 which, in turn give 1+3 = 4.
• The number four is esoterically and etymologically
associated with squares, and thus suggests the lower,
earthly and material quaternary.
• One sense of ‘forth’ concerns the crossing of a stream. In
the literal sense that means to wade through or across
the shallow part of a stream. Figuratively, to ‘cross’ a
stream could mean to form a cross from four lines
(streams) of force. On one axis, perhaps the vertical one
could be comprised of actions, e.g., ‘Let’ and ‘stream.
The horizontal could then include the two objects, the
recipients of action, i.e., ‘forth’ and light (or love).
Later in this volume I will discuss in greater detail the nature of a

cross defined by the words of the Invocation, in particular ‘within’
and ‘love’, which have and inward sense of direction.
In the above delineation of the dualistic relationships among
the three keywords—‘within’, ‘Let’, and ‘forth’—other words in
the Invocation were implicated, e.g., ‘out’, ‘dwells’, ‘stream’, and
‘purpose.’ They were identified as related because of grammatical
and semantic properties they shared with the three keywords. But
their inclusion was incidental, a by-product of the analysis of the
three keywords.
The next section of this study extends the idea of relationships
to explicitly include these and other linguistic concepts. Duality, a
defining characteristic of the relationships among the three key-
words, is still present. But the three are also related by figures of
speech like parallelism and ellipsis, and by sentence structure.
Part VII
The Three Keywords
in Sentences
Although it usually shown as four stanza of three lines and a
final 13th line, the Great Invocation is actually comprised of seven
sentences:
1. From the point of Light within the Mind of God Let light
stream forth into the minds of men.
2. Let Light descend on Earth.
3. From the point of Love within the Heart of God Let love
stream forth into the hearts of men.
4. May Christ return to Earth.
5. From the center where the Will of God is known Let
purpose guide the little wills of men—The purpose which
the Masters know and serve.
6. From the center which we call the race of men Let the
Plan of Love and Light work out and may it seal the door
where evil dwells.
7. Let Light and Love and Power restore the Plan on Earth.
In this section the properties of the sentences are included in

the analysis of the impact that the three keywords—within, Let,
and forth—have for our understanding of the Invocation.
Chapter 21:
Sentence Patterns
According to grammarians Martha Kolln and Robert Funk (K&F,
hereafter), there are a potentially infinite number of grammatically-
correct sentences in English. By a marked contrast, the number of
sentence structures into which nearly all sentences can be classified
is very small—about 10. This is due, we are told, to “the systematic
nature of sentence structure and the limited number of elements
that make up sentences.” 56 These ten structures share several char-
acteristics, the most consequential and identifiable of which is the
two-fold division into subject and predicate. A sentence’s subject is
“what the sentence is about—its topic” while the predicate is “what
is said about the subject.” 57 Variation in the predicate results in the
different sentence structures.
The analytical framework that K&F provide centers on the
variation in “sentence slots”, the first of which is occupied by the
subject. The second slot is filled by one of four kinds of predicat-
ing verb—intransitive, linking, being, and transitive. The ten pat-
terns are built around one intransitive, two linking, three being,
and four transitve predicating verbs, as shown in Table 11.
56 Kolln, M and R. Funk, Understanding English Grammar, 6th Edition, p. 24.

57 Kolln, M and R. Funk, Understanding English Grammar, 6th Edition, p. 24
Table 11: The 10 Basic Sentence Patterns58
# Sentence Slot 1 Slot 2 Slot 3 Slot 4

Noun Phrase Intransitive Verb
The pilots
1 Subject (predicate verb)
rested. The pilots rested
Adjective
Noun Phrase Linking verb
The pilots seem (Subject
2 Subject (predicate verb)
competent. The pilots seem
Complement)
competent
Noun Phrase 1
The pilots Noun Phrase Linking verb
Subject
3 became Subject (predicate verb)
Complement
captains. The pilots became
captains
Adverb of time/
Noun Phrase Be
The pilots are place
4 Subject (predicating verb)
inside. The pilots are
(adverbial)
inside
Adjective
Noun Phrase Be
The pilots are (Subject
experienced. The pilots are
Complement)
experienced
Noun Phrase 1
Noun Phrase 1 Be
The pilots were Subject
trainees. The pilots were
Complement
trainees
The pilots Noun Phrase 1 Transitive Verb Noun Phrase 2
7 studied the Subject (predicating verb) Direct Object
maps. The pilots studied the maps
The pilots gave Noun Phrase 2

Noun Phrase 1 Transitive Verb Noun Phrase 3
the air traffic (indirect object)
8 Subject (predicating verb) (direct object)
control their The pilots gave
the air traffic
their flight plan
flight plan. controllers
The pilots
Noun Phrase 2 Adjective
consider Noun Phrase Transitive Verb
(direct object) (object
9 the safety Subject (predicating verb)
the safety complement)
regulations The pilots consider
regulation important
important.
The pilots Noun Phrase 2

Noun Phrase Transitive Verb Noun Phrase 2 (object
consider the
10 Subject (predicating verb) (direct object) complement)
Boeing 777 a The pilots consider the Boeing 777 a technological
marvel. marvel.
58 Adapted from Kolln & Funk, 2005

Recall that the first sentence of the Invocation has two objects:
the common noun “light” is its indirect object and the infinitive
verb “(to) stream” is the direct object. There is only one sentence
structure in the above table that accommodates two objects: it is
the eighth one and the second of the four “transitive” verb patterns.
The example for this sentence is “The pilots gave the air traffic con-
trollers their flight plan.” The sentence slots are as follows:
• Subject: The pilots
• Verb (transitive): gave
• Indirect Object: the air traffic controllers
• Direct Object: their flight plan
In Table 12 below are the words and phrases that fill the corre-
sponding slots in the Invocation’s seven sentences. Several points
concerning the entries are noteworthy. First we should observe
that though there are seven sentences in the Invocation, there
are eight rows in the body of the table. This is because the sixth
sentence, which reads “From the center which we call the race of
men Let the Plan of Love and Light work out And may it seal the
door where evil dwells” is a compound sentence coordinated by
the conjunction “And.” The words that appear before the coor-
dinating conjunction form a complete sentence. So, too, do the
ones that follow. Thus, there are two entries for this sentence—
6a and 6b—and the subject, verbs, and objects of each are treated
independently.
Secondly, we should note that the ‘Subject’ slots are all empty.
As discussed previously, this is because the verb “Let” is in the
imperative mood and, thus, a command. In such cases the subject
is understood to be ‘you’, either in the first person, i.e., referring to
an individual, or the second person, i.e., ‘you all.’ Even though four
of the Invocation’s sentences begin with a series of prepositional
phrases—“From the point…” and “From the center…” –they are
placed in an ‘Adverbial’ slot in the far right column. This leaves the
subject slot in first position in entry of the table. This is preferred
if for no other reason than that it is consistent with the preceding
table and discussion about subjects and predicates.
Third, in the ‘Direct Object’ column the word to has been

added, in parentheses, at the head of each phrase. This is done to
emphasize that these are noun phrases even though they begin
with verbs. Ordinarily, when an infinitive is an object, ‘to’ will pre-
cede it. However, when an infinitive is the object of the causative
verb “Let” then ‘to’ is omitted.
Fourth, note that in sentence 5 the phrase “The purpose which
the Masters know and serve” refers to the indirect object, “pur-
pose.” Since it is the only object complement among the seven sen-
tences, I placed that phrase in the cell with its referent rather than
create an additional column in the table.
Finally, in the way of formatting, we should take note that there
are eight rows and five columns, giving a total of 40 sentence slots.
The borders of the 12 empty cells are highlighted with bold, blue
lines. This includes all eight subject slots and another four adver-
bial slots. The following discussion on the twelve empty subject
slots is the most significant part of this study.
Table 12: The Pattern of the Seven Sentences

of the Great Invocation
Noun Noun Phrase 2
Phrase 1 Transitive (Indirect Noun Phrase 3
Sen. (Subject) Verb Object) (Direct Object) Adverbial
From the
(to) stream forth
point of Light
1 Let light into the minds of
within the
men.
Mind of God
(to) descend on
2 Let Light
Earth.
From the
(to) stream forth
point of Love
3 Let Love into the hearts of
within the
men.
Heart of God
(to) return to
4 May Christ
Earth.
purpose—The From the
(to) guide the
purpose which center where
5 Let little wills of
the Masters know the Will of
men
and serve. God is known
From the
the Plan of Love center which
6a Let (to) work out
and Light we call the
race of men
(to) seal the
6b May it door where evil
dwells.
Light and Love (to) restore the
7 Let
and Power Plan on Earth
Chapter 22:
Empty Subject Slots, I
As noted in the previous chapter, the subject slots of the Invocation’s
seven sentences are empty. This is because each sentence is, or can
be construed to be, an imperative, i.e., “a sentence in the form of a
command.”59 Imperative sentences use the base form of the verb—
in this case the verb is ‘Let’—and typically have an understood
subject. For example, in the sentences ‘Take off your hat when
entering the building’ or ‘Start the meeting without me’ the sub-
ject is understood to be ‘you’, i.e., whomever the speaker is directly
addressing. The ‘you’ can be singular (referring to an individual) or
plural (referring to a group).
In the Invocation it is not at all clear who the subject or sub-
jects are. That is to say, their exact identity is unknown, not just
unstated because understood. However, if we return to our earlier
discussion of ‘within’, it is possible identify an understood subject—
at least for two of the sentences. We recall that ‘within’ can be an
adjective, as well as an adverb and preposition. While both adjec-
tives and adverbs qualify other words they differ in one impor-
tant respect-- the proximity they have to the qualified word(s).
Typically, adjectives immediately precede the noun or noun phrase
that they qualify, e.g., an old car, a big box. When adjectives have
occasion to follow their nouns, it is often for emphasis or rhetori-
cal effect, as with paired adjectives in the sentences ‘The car, bright
red, stood out in the parking lot’ and ‘The dessert, sweet and rich,
was delightful.’ 60
Adverbs, on the other hand, are portable; they may precede or
follow their referents, often with many other words intervening.
In the five sentences below we can see a variety of positions that
adverbs and adverbial phrases (both in italics) can occupy.
59 Kolln, M. and R. Funk, Understanding English Grammar, 6th Edition, p. 358

60 English Plus, 2008. http://englishplus.com/grammar/00000091.htm
• In spring Frank often gives parties at his house.

• There we always play games.
• Jackie usually gets prizes at the parties.
• I never won one.
• We sometimes sing songs at school.61
The noun most likely to be qualified by ‘within’ in sentence 1 and

sentence 3 of the Invocation is the one immediately preceding it. If
‘within’ is taken as an adjective, the subject of the sentence 1 would
no longer be the understood subject, ‘you.’ Below we see how the
subject slots of sentences 1 and 3 are changed when ‘within’ acts as
an adjective qualifying either “Light” or “Love” rather than acting
as a prepositional phrase. The result is that the subjects of sen-
tences 1 and 3 are now “the Mind of God” and “the Heart of God”
respectively. This represents a substantial change in the meaning
of the sentences.
One important implication is that the location from which the
action takes place has changed to “the point of Light within” and
“the point of Love within.” Also, the mood of the sentence’s verb
has changed from imperative to indicative, i.e., from a command
to a statement of fact. Specifically we can say that ‘Let’ is now in
the past tense. As such, we can read the two sentences below as
describing actions or events that have already transpired:
• “the Mind of God Let light stream forth into the minds
of men” = the Mind of God permitted/allowed light to
stream forth into the minds of men
• “the Heart of God Let love stream forth into the hearts
of men” = the Heart of God permitted/allowed love to
stream forth into the hearts of men
61 Adapted from Education Highway OberOsterreich.

http://www.eduhi.at/dl/position_of_adverbs.htm
While the esoteric significance of these sentences will be discussed

later in this volume, one important implication for our under-
standing of the Invocation is immediately apparent: the dimension
of time has been introduced. In the imperative mood the focus is
on actions to be taken in the here-and-now and/or in the near
future. In the indicative mood, at least as it pertains to these two
sentences, the focus is on the past.
Table 13: Possible Subjects for two Empty Slots

in the Great Invocation’s Sentences
Noun Noun
Noun Phrase 2 Phrase 3
Phrase 1 Transitive (Indirect (Direct
Sen. (Subject) Verb Object) Object) Adverbial
(to) stream
From the
the Mind of forth into
1 Let light point of Light
God the minds of
within
men.
(to) descend
2 Let Light
on Earth.
(to) stream
From the
the Heart of forth into
3 Let Love point of Love
God the hearts of
within
men.
(to) return to
4 May Christ
Earth.
purpose
—The pur- From the
(to) guide the
pose which center where
the Masters the Will of
men
know and God is known
serve.
From the
the Plan of
center which
6a Let Love and (to) work out
we call the
Light
race of men
(to) seal the
6b may it door where
evil dwells.
Light and (to) restore
7 Let Love and the Plan on
Power Earth
Chapter 23:
Empty Subject Slots, II
Given the obvious parallelism in the structure of the Invocation’s
seven sentences and having seen the effect of ‘within’ on sentences
1 and 3, it is reasonable to ask whether other sentences can be
similarly transformed. Since “within” does not appear in other sen-
tences, we have to look elsewhere. The word “known” in sentence 5
turns out to be a good place to begin. According the OED, ‘known’
can assume three parts of speech—verb, adjective, and noun. As a
verb it is the past participle of the verb ‘know’, as in “Who could
have known what the outcome would be?” As an adjective, ‘known’
means “apprehended mentally, learned; familiar, familiar to all,
or generally known or recognized” as in the phrase “some man of
known ability and high reputation.” 62 Finally, as a noun ‘known’
is defined as “something that is known”, e.g., “In this instance, the
only known is our actual profit margin.” 63
It seems unlikely that in sentence 5 “known” can be the past
participle of “know.” That the word itself is preceded by a verb
in the present tense, ‘is’, would seem to largely preclude this pos-
sibility. It is possible, in fact very likely, that ‘known’ acts as an
adjective in this sentence, particularly as a subject complement.
Assuming we recognize that the clause “the Will of God is known”
has a subject (the Will of God) and a predicate (is known) then
we recognize that it fits Sentence Pattern 5 from Table 11, one of
the three with forms of ‘to be’ as the predicating verb. The struc-
ture of that sentence is Subject—Being Verb—Subject Complement
and its example was “The pilots are experienced.” Obviously, in
sentence 5 of the Invocation, “known” plays the same role as does
“experienced” in the above example. This leaves only the question
of whether “known” can also be a noun in Sentence 5.

63 Dictionary.com, http://dictionary.reference.com/search?q=known&r=66
If it is, then it would have to be a subject complement, just as

when it is an adjective. This is so because the verb ‘to be’ does not
take an object. As such, a noun or noun phrase appearing after
‘to be’ can be considered a subject complement, as a reference
to the subject to which the verb belongs. This is the relationship
that is described in sentence pattern 6 in Table 11. Its structure is
Subject—Be Verb—Subject Complement and its example is “The
pilots were trainees.” Here “trainee” refers to characteristics or
attributes of the pilots. If “known” is to play a similar role in the
clause “the Will of God is known’ then we must understand it to
mean ‘something that is known.’ If so, then the entire first line,
which reads “From the center where the Will of God is known”
must be understood to mean ‘From the center where the Will of
God is something that is known.’ This interpretation may not rep-
resent anything substantially different than the one just discussed
but it does point the way toward a new interpretation.
In order to access this new interpretation we have to reconsider
where in the first line of the 3rd verse that we should pause. The end
of the line seems like the natural place. However, as we saw with
sentence 1 and 3, pausing after ‘within’ helps us to recognize that
different subjects are possible. Since only nouns or noun phrase can
be subjects, then “known” could be the hidden or veiled subject of
sentence 5 is the same that “the Mind of God” was for sentence 1.
All we need do to see this is to pause after the word “is” and a new
subject is revealed- (something that is) known. As with sentences 1
and 3, the verb ‘Let’ changes mood from imperative to past tense so
that the sentence now refers to something that has taken place at
some undefined point in the past. By this reading, the clause “From
the center where the Will of God is known Let purpose guide the
little wills of men” is understood to mean ‘From the center where
the Will of God is, (something that is known) allowed or permit-
ted purpose to giude the little wills of men.’ The parts of speech and
sentence slots for this interpretation are shown in Table 14.
By similar logic we can discover that in Sentence 6a the word
“call” is the one that can unveil a new meaning. By pausing after this
word we recognize that the phrase “the race of men” can become
the sentence’s subject. This is possible because like “within” and

“known”, “call” can take on many meanings. In this case, however,
the different senses are all within with the same part of speech.
Even though “call” can be a noun and a verb, it is the multiple
meanings as a verb which unveil the new subject. The meaning of
“call” that may be intended is “to name, give a name or designa-
tion to.”64 By this definition we understand the first line to indi-
cate that there is a center to which the name “the race of men” has
been given.
A second definition of ‘call’ is “To shout, utter loudly, cry out,
summon.”65 If we pause at the word ‘call’ then the phrase “the race
of men” becomes the subject of sentence 6a in a manner analogous
to what we observed with sentences 1, 3 and 5. So, we understand
sentence 6a, which reads “From the center which we call the race
of men Let the Plan of Love and Light work out” to mean ‘From
the center which we summon, the race of men Let the Plan of Love
and Light work out.’ Most noteworthy in this interpretation is the
implication that the center which is summoned is different from
the center which is called “the race of men”, i.e., humanity. The
parts of speech and sentence slots corresponding to this interpre-
tation also can be found in Table 14.
What we can see in Table 14 is rather remarkable: four previ-
ously “understood” subject slots are now filled by the four new and
overt subjects—“the Mind of God”, “the Heart of God”, “(some-
thing that is) known”, and “the race of men.” These four subjects
were identified by noting that three words—“within”, “known”,
and “call”—are polysemous. In the next few chapters I discuss
how the other four subject slots can be filled. As we have come to
expect, the properties of the words and the structure of the sen-
tences are crucial in unveiling the new subjects.

65 Ibid.
Table 14: Possible Subjects for Four Empty Slots in the

Great Invocation’s Sentences
Noun Noun
Noun Phrase 2 Phrase 3
Phrase 1 Transitive (Indirect (Direct
(Subject) Verb Object) Object) Adverbial
(to) stream
forth into
the Mind of the minds of From the point

1 God Let Light men of Light within
(to) descend
on Earth
2 Let Light
(to) stream
forth into
the Heart of the hearts of From the point

3 God Let Love men of Love within
(to) return
to Earth
4 May Christ
purpose
(The pur-
pose which (to) guide
(something the Masters the little From the center
that is) know and where the Will
5 known Let serve) wills of men of God is
(to) work
the Plan of out And
the race of Love and From the center
6a men Let Light which we call
(to) seal the
door
where evil
6b May it dwells
(to) restore
the
Light and
Love and Plan on
7 Let Power Earth
Chapter 24: Ellipsis

Four of the original eight empty subject slots remain to be con-
sidered. In the previous chapters, two slots were filled by noting
that ‘within’ could take more than one part of speech. Then, cor-
responding words were identified in other sentences. The approach
to filling the remaining slots relies more on the canon of rheto-
ric than on the rules of grammar. It begins with the recognition
of a figure of speech called ellipsis, a figure of omission. In Figures
of Speech Used in the Bible, Bullinger defines three different types
of it—absolute, relative, and repetitive. In the former, the omit-
ted word(s) is supplied by “the nature of the subject alone.” With
relative ellipsis the omitted word(s) is “supplied from (and) sug-
gested by the context.” In repetitive ellipsis, the missing word(s)
is supplied by “repeating them from a clause which precedes or
follows.” 66 All three types are applicable to this study and are con-
sidered in turn.
66 Bullinger, E.W., Figures of Speech Used in the Bible, p. 2.

Chapter 25:
Relative Ellipsis
By one reading, all of the sentences in the Great Invocation have
an understood subject—‘you’. In the preceding chapters the words
and phrases which preceded the subject were used to identify it.
This approach won’t work, however, for sentences 2 and 7 because
there are no words prior to the subject. Instead we can rely upon
relative ellipsis. This figure of speech has two varieties, the first
being where a missing noun is implied by a verb in the sentence or
phrase. The second is the reverse condition, i.e., where the missing
verb is suggested by the noun.67
In the Invocation’s second sentence, “Let Light descend on
Earth” what is omitted is a noun or noun phrase acting as the sub-
ject. By the definitions above, it must be inferred from one of the
verbs in the sentences—‘Let’ and ‘descend.’ The former is the main
verb while the latter is an infinitive acting as the direct object of
‘Let.’ If ‘Let’ is implicated, then it follows that we must determine
what it is that lets, that does the letting. If the main verb were
‘paint’, the answer would be ‘a painter.’ And if the main verb were
‘ran’, the implied noun would be ‘runner.’ There are only two nouns
that correspond to ‘Let’ in this manner. The first is the noun ‘Let’
which is defined by the OED as “hindrance, stoppage, obstruction;
also something that hinders, an impediment.”68 A second noun is
‘letter’, i.e., “one who lets or hinders.”69
The final line of the Invocation is the seventh and final sen-
tence—“Let Light and Love and Power restore the Plan on Earth.”
The two relevant verbs here would be “Let” and “restore.” The cor-
responding noun phrases are ‘Let’ or ‘Letter’ for the former, and
‘the Restorer’ or ‘the Restoration” for the latter. Table 15 below
shows these subjects in relation to the four already ascertained
previously.
67 Bullinger, E.W., Figures of Speech Used in the Bible, p. 56. Emphasis in

original.
Table 15: Six Possibities for Empty Subject Slots

Noun Noun
Phrase 2 Phrase 3
Noun Phrase 1 Transitive (Indirect (Direct
(Subject) Verb Object) Object) Adverbial
(to) stream
From the
forth into
1 The Mind of God Let Light point of Light
the minds
within
of men
‘Let’ or ‘the (to) descend
2 Let Light
Letter’ on Earth
(to) stream
From the
forth into
3 The Heart of God Let Love point of Love
the hearts
within
of men
(to) return
4 May Christ
to Earth
purpose
(The
(to) guide From the
purpose
(something that the little center where
5 Let which the
is) known wills of the Will of
Masters
men God is
know and
serve)
the Plan of From the
(to) work
6a The race of men Let Love and center which
out And
Light we call
(to) seal the
6b May It door where
evil dwells
Light and (to) restore
‘the Restorer’ or
7 Let Love and the Plan on
‘the Restoration’
Power Earth
Chapter 26:
Simple Repetitive Ellipsis
Simple repetitive ellipsis (SRE) occurs when one or more words
are repeated from the preceding or following phrase or clause.
Bullinger provided these illustrative examples for the former case
in relation to pronouns:
• In Isaiah 40:13, the pronoun “who” should be repeated
from the first clause. Who has directed the Spirit of the
LORD, Or [who] as His counselor has informed Him?
• In 2 Corinthians 6:16, the phrase “the temple of ” should
be repeated. And what agreement hath the temple of God
with [the temple of] idols.
Applying the above rules of SRE to the sentence 2—“Let Light

descend on Earth”—requires identifying which nouns or noun
phrases can carry over to replace the understood subject, i.e., the
pronoun ‘you.’ There are two obvious choices—“the Mind of God”
and “the minds of men” from sentence 1. Either is possible. The
former has already been identified as the subject of sentence 1. If
its presence is inferred, then we would understand sentence 2 as
if it read ‘The Mind of God Let Light descend on Earth.’ As with
the other transformed sentences, the verb “Let” is now in the past
tense and its mood indicative rather than imperative. By extension
the sentence as a whole refers to an action(s) taken at some earlier
time.
The second choice for a subject taken from sentence 1 is “the
minds of men.” If it is inferred then sentence 2 is understood as if
it read ‘The minds of men let Light descend on Earth.’ This also has
much to commend it. Since the pronoun ‘you’ can be both singular
and plural, then “the minds of men” is the only choice if the sub-
ject of the second sentence must be plural. It is also the only choice
among the two if human agency must be implied. Finally the rela-
tionship between the two sentences is notable for the linking of
God and man in a causal and temporal chain: the first sentence
sees “The Mind of God” having streamed “light” into “the minds of
men” while the second sees “the minds of men” become the agency
by which “Light” reaches “Earth.”
The repeated words in sentence 7 are not as easy to identify. If
it is the immediately preceding sentence from which the repeated
phrase must be taken, then two choices are “the race of men” and
“the Plan of Love and Light” from Sentence 6a. If so, we the last
line in either of two ways:
• [The race of men] Let Light and Love and Power restore
the Plan on Earth.
• [The Plan of Love and Light] Let Light and Love and
Power restore the Plan on Earth.
But there are other possibilities. The final line clearly summarizes
the preceding four verses. But it does more; it brings them all into
direct and immediate relation with one another. Thus, it is con-
ceivable that any or even all of the subjects from prior verses have
been omitted from the closing line. That is to say, it is possible that
the understood ‘you’ in the final sentence could be plural and refer
to all of the subjects made overt by
• the polysemy of “within”, i.e., “the Mind of God” and “the
Heart of God”
• the polysemy of “known”, i.e., “(something that is) known”
• the polysemy of “call”, i.e., “the race of men”
• relative ellipsis, i.e., ‘Let’, ‘the Letter’, ‘the Restorer’ and ‘the
Restoration’ and
• simple repetitive ellipsis, i.e., “the Mind of God” and “the
minds of men.”
Other possibilities remain to be considered.

Chapter 27:
Absolute Ellipsis
E.W. Bullinger described several varieties of absolute ellipsis which
he defined as “the omission of words or terms which must be sup-
plied only from the nature of the subject.” 70 The omitted words
can be nouns, adjectives, pronouns, verbs, participles, adverbs, (or)
prepositions. In practice, discerning the omission from “the nature
of the subject” requires the use of logical inference. The premises
may be completely or partially informed by knowledge beyond
the immediate context. The following two examples provided by
Bullinger make this clear. Genesis 14:18-20 reads:
[18] And Melchizedek king of Salem brought forth bread and

wine: and he was the priest of the most high God.
[19] And he blessed him, and said, Blessed be Abram of the

most high God, possessor of heaven and earth:
[20] And blessed be the most high God, which hath delivered
thine enemies into thy hand. And he gave him tithes of all.
The omission in question is the second sentence of verse, “And

he gave him tithes of all.” It is not clear from that sentence, from the
preceding one, from the preceding verse, or from all three verses to
whom “he” and “him” refer. However, we may determine this quite
readily by stating the correct major and minor premises:
• Major premise: Priests are the recipients of tithes, not the
givers of them.
• Minor premise: Melchizedek is a priest, but Abram is
not. (see Hebrews 7:3-4)
• Conclusion: Melchizedek received the tithes from
Abram, not the other way around.
70 Bullinger, E.W., Figures of Speech Used in the Bible, p. 4. Emphasis in original.

Genesis 39: 1-6 describes how Joseph came to serve in the house
of Potiphar, an Egyptian officer of the Pharaoh and captain of the
guard, and eventually become entrusted with its oversight. Verse
6 reads, “And he left all that he had in Joseph’s hand; and he knew
not ought he had, save the bread which he did eat. And Joseph was
a goodly person, and well favored.” Of this verse Bullinger wrote:
Here it is not at all clear which it was of the two who “knew
not ought he had.” If we understand Potiphar, it is difficult to
see how he only knew the bread he ate: or if it is Joseph, it is
difficult to understand how he knew ought what he had. If the
Ellipsis, however, is rightly supplied, it makes it all clear.
The verse may be rendered, and the Ellipsis supplied as

follows:—“and he [Potiphar] left all that he had in Joseph’s
hands: and he [Potiphar] knew not anything save the bread
which he was eating. And Joseph was beautiful of figure, and
beautiful of appearance.”
All the difficulty is removed when we remember that “the

Egyptians might not eat bread with the Hebrews, for it is an
abomination unto the Egyptians.” (Genesis 43:32). Everything,
therefore, was committed by Potiphar to Joseph’s care, except
that which pertained to the matter of food.71
Note that in both cases, determining the omission requires the
incorporation of information from well outside of the clauses
under consideration. Also required is the ability to logically apply
that information to the specific context. Applying this method to
the omissions in sentences 2, 4, 6b, and 7 of the Invocation supplies
several additional entries for their empty sentence slots.
Sentence 2 reads, “Let Light descend on Earth.” The omission
is the understood subject ‘you.’ Two questions immediately arise.
The first is: Who or what is the source of Light (that can descend
on Earth)? The second and related question is: Who lets, i.e., with-
holds or allows passage, of that Light (to descend) on Earth? The
answer to the first question could be the Solar Logos, the source of
71 Bullinger, E.W., Figures of Speech Used in the Bible, pp. 4-5.
Light and Life in our solar system. The answer to the second ques-
tion could be the Planetary Logos or Sanat Kumara, the One for
whom energies like Light and Love are
…but the rhythm of His breathing and the results of the systolic
and diastolic action of His Heart. From these energies we can
not escape, but—in a mysterious and peculiar manner—the
Planetary Logos directs or withholds them to suit the recognized
planetary needs of the period.72
That the Planetary Logos both “directs” and “withholds” is instruc-
tive. From our previous discussions we know that the latter of the
two actions (possibly both) could be replaced with ‘lets.’ Thus, the
Planetary Logos is another possibility. But we need not choose
between the Solar and the Planetary Logoi. Since ‘you’ can be a
plural meaning ‘you all’, then either or both could occupy sentence
2’s empty subject slot.
Sentence 4 reads “May Christ return to Earth.” The omission
concerns the identity of the ‘you’ that granted permission to Christ
to return to Earth. This would likely be the Planetary Logos, the
Father to whom Christ is the Son. It is He that gave permission
and only a select few know the date of Christ’s reappearance. 73
As an imperative, sentence 6b—“may it seal the door where evil
dwells”—is understood as “(You) empower/enable it (to) seal the
door where evil dwells.”74 Thus, it has two omissions, the under-
stood subject, ‘you’, and the pronoun ‘it.’ When we recall that the
pronoun ‘we’ appears in Sentence 6a, it is apparent that determin-
ing the omitted words can quickly become very complicated. It
makes sense to begin with the simple question, who or what might
let some other one or thing seal the door where evil dwells?
72 Bailey, Alice A., Discipleship in the New Age, vol. 2, p. 63. Italic emphasis
added.
73 Bailey, Alice A., The Reappearance of the Christ, pp. 14, 43, 72.
74 Here “may” is understood neither as an auxiliary verb nor a conditional
one. Rather it is a transitive verb meaning “to be able to do” something, e.g.,
“It has been the pleasure of him who may all things.” See the Oxford English
Dictionary, efinition 2b, for the first of three senses of “may” as a verb, i.e.,
“may, v1.”
The question that follows is who or what will do the actual seal-
ing? If we exclude from consideration, for now, the two most obvi-
ous noun phrases from the preceding clause, i.e., “the race of men”
and “the Plan of Love and Light”, the choices narrow. Two possibil-
ities are the Hierarchy and Shamballa, the center where the Will
of God is known. The quote below speaks directly to this question
and suggests why both or either are possible:
May it seal the door where evil dwells. The sealing up of the evil
forces, released during this war (World War II), will take place
within the immediate future. It will be soon. The evil referred
to has nothing to do with the evil inclinations, the selfish
instincts and the separateness found in the hearts and minds
of human beings. These they must overcome and eliminate for
themselves. But the reduction to impotency of the loosed forces
of evil which took advantage of the world situation, which
obsessed the German people and directed the Japanese people,
and which worked through barbarity, murder, sadism, lying
propaganda, and which prostituted science to achieve their
ends, requires the imposition of a power beyond the human.
This must be invoked, and the invocation will meet with speedy
response. These evil potencies will be occultly “sealed” within
their own place: what this exactly means has naught to do with
humanity. Men today must learn the lessons of the past, profit
from the discipline of the war, and deal—each in his own life
and community—with the weaknesses and errors to which he
may find himself prone.75
Determining the omitted words from sentence 7—“Let Light
and Love and Power restore the Plan on Earth”—is potentially
as complex as doing so for sentence 6b. However, if we exclude
from consideration any nouns appearing in the previous verse,
the options for filling the slot narrow. Framing the choice with
this question is helpful: What one or ones, what thing or things,
embody the three Aspects of Light, Love and Power, and/or can
75 Bailey, Alice A., Discipleship in the New Age, vol. 2, p. 150. Italic emphasis in
original.
withhold or direct them in line with the Plan? The two quotes
below suggest that both the Solar and the Planetary Logos (in con-
junction with the Buddhas of Activity) fit the description.
As has already been stated, at the head of affairs, controlling

each unit and directing all evolution, stands the KING, the Lord
of the World, Sanat Kumara, the Youth of endless Summers,
and the Fountainhead of the Will, (showing forth as Love) of
the Planetary Logos. Cooperating with him as his advisers are
three Personalities called the Pratyeka Buddhas, or the Buddhas
of Activity. These four are the embodiment of active intelli-
gent loving will.76
What, then, is the purpose back of this endless process of form

building, and this combining of the lesser forms? What is the
reason of it all, and what will prove to be the goal? Surely it is
the development of quality, the expansion of the consciousness,
the development of the faculty of realization, the production
of the powers of the psyche, or the soul, the evolution of intel-
ligence. Surely it is the gradual demonstration of the basic idea
or purpose which that great Entity Whom we call the Logos, or
God, is working out through the solar system. It is the demon-
stration of His psychic quality, for God is intelligent Love, and
the fulfillment of His determined purpose, for God is intelli-
gent loving Will.77
Having applied three types of ellipsis to four sentences in the
Invocation, we have identified several candidates for the open sub-
ject slots. The table below summarizes the preceding analyses. To
be clear, this listing is suggestive, not definitive. Other possibilities
surely exist that are not accounted for here. And this is part of the
beauty and the mystery of the Invocation. To borrow a metaphor,
the actors occupying the roles are many and varied and, perhaps,
ever changing to fits the needs of the time.
76 Bailey, Alice A., Initiation, Human and Solar, pp. 38-9.

77 Bailey, Alice A., The Consciousness of the Atom, p. 67
Table 16: Three Types of Ellipsis and Empty Subject Slots

Subjects Subjects by
Subjects by by Relative Repetitive
# Text Absolute Ellipsis Ellipsis Ellipsis
The Solar Logos
Let Light descend Let The Mind of God
2 The Planetary Logos
on Earth. the Letter the minds of men
May Christ return The Heart of God

4 The Planetary Logos
to Earth. the hearts of men
And may it seal

Shamballa
6b the door where evil
The Hierarchy
dwells
The Mind of God

The Solar Logos Let
Let Light and Love The Heart of God
The Planetary Logos The Letter
7 and Power restore (something that
The Buddhas of The Restorer
the Plan on Earth. is) known
Activity The Restoration
the race of men
The table below depicts eight sentences with all subject slots filled
per the analysis in the last few chapters. As with the table above,
it is merely suggestive, not definitive. Deeper study of the cosmol-
ogy of Alice Bailey, in general, and of figures of speech like ellipsis,
in particular, will undoubtedly reveal an even greater number, and
perhaps an even more impressive cast of Actors in our Cosmic
drama.
Table 17: Sentence Patterns with Filled Sentence Slots

Noun
Noun
Noun Phrase 1 Transitive Phrase 2
Phrase 3
(Subject) Verb (Indirect
(Direct Object)
Object)
(to) stream forth
1 the Mind of God Let Light into the minds of
men
The Solar Logos

The Planetary Logos
(to) descend on
2 Let, the Letter Let Light
Earth
The Mind of God
the minds of men
(to) stream forth

3 the Heart of God Let Love into the hearts of
men
The Planetary Logos
May
4 The Returning One May Christ (to) return to Earth
The Heart of God
the hearts of men
(to) guide the little
5 (something that is) known Let Purpose
wills of men
the Plan of
(to) work out And
6a The race of men Let Love and
Light
Shamballa
The Hierarchy
May (to) seal the door
6b may It
The Dweller where evil dwells
the race of men
The Plan of Love and Light
The Solar Logos
The Planetary Logos +
The Buddhas of Activity
Let, the Letter
Light and
The Restorer (to) restore the
7 Let Love and
The Restoration Plan on Earth
Power
The Mind of God
The Heart of God
(something that is) known
the race of men
Part VIII
Planetary
Implications,
Individual Parallels
Let us recall here the charge given in the second volume of

Discipleship in the New Age to those who would undertake to medi-
tate upon the Invocation for one year:
I am going to leave you free to consider this Invocation in

your own way and to approach this most important and sig-
nificant mantram from the highest possible point of your indi-
vidual intuitive perception. I would ask you to meditate on
what appear to you to be the planetary implications, but would
also remind you to consider the individual parallels. All that is
invoked on behalf of humanity is also susceptible of interpreta-
tion in a personal sense, regarding the personality as the micro-
cosm of the Macrocosm and as the field for the circulation of
light and love, for the expression of the Christ Life and of the
sacrificial Will, plus the instrument of service and an area in
which evil is scaled, frustrated and rendered futile. At the end of
the year, I would ask you to embody your understanding of the
Invocation and your interpretation of it (both macrocosmically

and microcosmically approached) in a paper. These papers, if
truly the result of intuitive perception, could constitute a useful
book, giving the general public a truer comprehension of words
which will condition the thinking of spiritually-minded people
for many decades. 78
What remains for this volume is clear from this paragraph. The
preceding analysis of the Invocation’s words needs to be linked to
foundational concepts in the esoteric philosophy articulated by
Alice Bailey. Of especial importance are concepts with “planetary
implications” and their “individual parallels.” The chapters that
follow link the three keywords—within, Let, and forth—to three
topics: the evolution of consciousness, the crisis of individualiza-
tion, and finally, the constitution of man.
78 Bailey, Alice A., Discipleship in the New Age, Vol. 2, 175-6

Chapter 28:
The Races of Men
The three keywords in the Invocation have implications for, effects
upon, and relationships to several other words in the Invocation,
as well as each other. Recall that the first of the three words—
“within”—revealed four overt subjects: (1) the Mind of God (2) the
Heart of God (3) (something that is) known and (4) the race of
men.
Each subject can be linked to the idea the Macrocosm. Both “the
Mind of God” and “the Heart of God” clearly refer to the 3rd Aspect
(Light or Intelligence) and the 2nd (Love-Wisdom) Aspects, respec-
tively, of some Great Life, be it the Planetary, Solar, or Cosmic. The
‘thing that is known’ is related obviously to the 1st Aspect of Deity,
that of Will or Power, as evidenced by its role in allowing purpose
to guide the little wills of men. Moreover, it does so from the center
where the Will of God is held in high esteem, i.e., “known.” Finally,
“the race of men” refers to mankind, the Planetary Throat center
in relation to Hierarchy’s role as Planetary Heart and Shamballa’s
as Planetary Head center. But it may have other meanings, too.
After all, the word ‘men’ is used in verses 1, 2, and 3 and is widely
assumed to refer to humanity as a whole. As such, the phrase “race
of men” is somewhat redundant. But if the intent is to convey addi-
tional meanings, then the wording is less redundant than it is poly-
semous. And if so, then it is incumbent upon us to consider other
definitions of the word ‘race.’
As it turns out, ‘race’ is indeed a highly polysemous word. The
OED provides dozens of definitions for the word as a noun, verb,
and adjective. These definitions are divided into 14 distinct senses,
many of which descend from different roots. Tables 18-23 contain
most of the definitions provided in the OED for eight different
senses of race as a noun (labeled N1-N8). A large number of them
are relevant to the preceding analysis and are considered in turn.
Among the most notable is the group of definitions indicating
forward progression and movement. By definitions 1, 4a, and 4b,
the phrase “the race of men” could mean “the forward progress of
men”, “the progress of men through life”, “the journey of men” and
perhaps “the evolution of men.”
Also of note is the group of definitions encompassing the idea
of a path, a channel, or a course. By definition 5a, “the race of men”
could mean “the course, line, or path taken by men” and by 6 and
6a “period of time or space allotted to men”. This last meaning is
broadly consistent with the use of the word ‘race’ by both Alice
Bailey and Helena Blavatsky, who both use it in conjunction with
the terms ‘round’, ‘scheme’, ‘globe’ and ‘chain’ to delineate specific
periods of time in the evolution of mankind on this planet. Other
relevant definitions within this group are 5b and 6c, both of which
refer to moving bodies of water, i.e., a stream (5b) and a river (6c).
Recall that one of the definitions of ‘forth’ is “a ford or passage”
across a stream while another is a stream itself. Further recall that
the phrase “Let forth” means “to allow to pass or to give a passage
to.” Thus, by these definitions the fourth verse is brought into rela-
tion with the first and second through the shared connation of a
path, passage, or channel and by that of a moving body of water.
More specifically, by Definition 5b the phrase “the race of men”
can mean, generally, “the passage of or the path taken by men” or
more specifically “the course of the stream taken by men.”
From the third group of definitions of ‘race’ as a noun—Defini-
tions 9a-c, 10, and 12a—we get further reinforcement of the above
senses of the word. They also connote forward progress or move-
ment of immaterial or inanimate things. By 9a we have “the course
or progress of men” and by 9b “the progress of time of men” which
could refer again to evolution. Definitions 10 and 12a make refer-
ence to moving bodies of water (streams and rivers) and thus carry
similar connotations as Definitions 5b and 6. In the next chapter
the etymology of race is briefly considered.
Finally, it should be noted that the sixth set of definitions (those
with “N6” in the first column) is the one that seems to be implied
in the Invocation, i.e., “a group of people connected by common
descent or origin.” Among this set is an obsolete definition that has
especial relevance; it is 6c, “the line or succession of people hold-
ing an office.” By this definition of ‘race’, the phrase “race of kings”
would mean “the line or succession of kings.” In the works of Alice
Bailey we are told something analogous in reference to Christ,

i.e., that the name is a title, like President or King, and that peri-
odically the incumbent of this position changes, as do kings and
chief executives of companies. We are further told that the cur-
rent incumbent will be with us for another Age, after which the
Master KH will take over. While this definition of ‘race’ does not
seem to bear directly on the meaning of “the race of men”, it could,
when coupled with other definitions, refer to the succession of men
(especially disciples and initiates) out of the mass of humanity and
into the ‘office’ of Master and/or succeeding to membership of
Hierarchy.
Table 18: Definitions of “Race” as a Noun Indicating

Forward Progression, Running, Movement, etc. with
Reference to People, Animals, etc.
Part of
Speech Def. # Definition
N1 1 A rush, onset, charge; a raid. Obs.
N1 2a The act of running.
N1 2b The act of riding rapidly on horseback.
N1 3 Rapid action, haste; a hurry. Obs.
A person’s progress through life or some part of it.
N1 4a
Obs.
N1 4b More generally: a journey or voyage. Obs.
Table 19: Definitions of “Race” as a Noun Indicating a

Path, Channel, or Course, and Related Senses
Part of
The course, line, or path taken by a person or a
N1 5a
moving body. Also fig. Obs.
A channel or bed (of a stream); spec. an artificial chan-
N1 5b nel leading water to or from a point where its energy
is utilized, as in a mill or a mining claim.
A circular path to be followed by a horse that is driv-
N1 5c
ing machinery.
A narrow passageway through which animals (esp.
N1 5d sheep) are driven singly, for separating, branding, etc.
(Aust, NZ)
N1 6 A portion of time or space.
N1 6a A period of time, a while.
N1 6b The distance or space between two points.
N1 6c A section or reach (of a river). Obs. rare
Table 20: Definitions of “Race” as a Noun Indicating

Forward Progression, Running, Movement, etc. with
Reference to Inanimate or Immaterial Things
Part of
The course or progress of events, or of a narrative.
N1 9a
Obs.
N1 9b The progress of time.
The regular progress, movement, or journey of the
N1 9c
sun or the moon.
Forward movement of a thing, as a vehicle, a stream,
N1 10 etc.; the running or rushing of water; an instance of
this. Obs.
N1 12a A strong or rapid current in a sea or river.
Table 21: Miscellaneous Definitions of “Race” as a Noun

Part of
N1 IV A contest.
A contest of speed in running, riding, sailing, or some
N1 13a
other activity, between two or more competitors.
N2 1 A root (of ginger).
N3 1 A cut, mark, scratch.
A (usually white) mark down the face of an animal,
N4 1
esp. a horse.
A breed of horses; a herd of horses, esp. one kept for
N5 1
breeding. Obs.
Table 22: Definitions of “Race” as a Noun

in Reference to Groups of People, Animals, and Plants
Connected by Common Origins79
Part of
A group of people belonging to the same family and
N6 1a descended from a common ancestor; a house, family,
kindred.
A tribe, nation, or people, regarded as of common
N6 1b
stock.
A group of several tribes or peoples, regarded as form-
N6 1c
ing a distinct ethnic set.
Any of the major groupings of mankind, having in
N6 1d common distinct physical features or having a similar
ethnic background.
The offspring or posterity of a person; a set of children
N6 2a
or descendants. Poet.
N6 2b Breeding, the production of offspring. Obs.
Any of the major divisions into which living creatures
N6 3
may be separated.
N6 3b The class of humans; mankind.
The stock, family, or class to which an animal, person,
N6 4a
or plant belongs.
79 Recall that the preposition “Race” Suggests Origins or Starting points

Table 23: Definitions of “Race” as a Noun

in Reference to Groups of People, Animals, or Things
Having Common a Feature or Features
Part of
A group or class of people, animals, or things, having
N6 II
some common feature or features.
A set or class of people who share a characteristic atti-
N6 6a
tude or other feature.
N6 6b Either of the sexes (as distinct from the other).
N6 6c The line or succession of people holding an office. Obs.
Each of the three kingdoms (animal, vegetable, and
N6 7b mineral) into which natural objects are traditionally
classified. Now rare.
Of a bird: to impart its character, habits, etc., to its
V4 1
offspring. Obs. rare.
Chapter 29:
The Father and Grandfather
of Men
As shown in the previous chapter, the word ‘race’ has many def-
initions, several of which have important implications for our
understanding of the Invocation. As I will now show, the etymol-
ogy of ‘race’ is equally revealing. Most importantly, its meaning
relates to the widely accepted definitions of ‘race’, i.e., groups of
people connected by common descent or origin. Let us begin by
noting that the Indo-European root of many of the definitions of
race is ‘ers’ and further note that one of its many derivatives is the
Sanskrit ‘rsih’ which means seer, poet, and rishi. The OED defines
‘rishi’ as “an inspired poet or sage; a holy seer; an ascetic or saint.”
In Compass of Light, Volume 2: Etymology in the Great Invocation I
had the following to say about rishis and their relationship to the
Planetary Logos.
According to the Tibetan, Rishis are Great Lives that ensoul the
seven stars of the constellation The Great Bear. Of that constel-
lation we are told many extremely important things including
(1) its central relationship to our highest planetary center,

Shamballa:
The energies coming from the Great Bear are related to the
will or purpose of the solar Logos and are to this great Being
what the monad is to man. This is a deep mystery and one
which even the highest initiate cannot yet grasp. Its seven-
fold unified energies pass through Shamballa. 80
80 Bailey, Alice A., Esoteric Astrology, p. 416.

(2) the relationship of one of those seven Rishis to our

Planetary Logos:
The devas of the atomic levels of all the planes in our

scheme work in close affiliation: … With those devas who
form the spirit-substance of the manifestation of that par-
ticular Rishi of the Great Bear Who is the prototype of our
particular planetary Logos.81
and (3) perhaps most importantly of all, the role of one of

those Rishis as the source of “cosmic evil” in relation to
our planet:
Cosmic evil from the standpoint of our planet consists in

the relation between that spiritual intelligent Unit or “Rishi
of the Superior Constellation” as He is called (who is the
informing Life of one of the seven stars of the Great Bear,
and our planetary prototype) and one of the forces of the
Pleiades. Students need here to remember that the “seven
sisters” are occultly called the “seven wives” of the Rishis,
and that the dual forces (resultant from that relationship)
converge and play through that one of the planetary Logoi
who is the Logos of any particular planet, and is the “reflec-
tion” of any specific Rishi. In this relation, at present lacking
perfect adjustment, lies hid the mystery of cosmic evil as it
makes itself felt in any particular planetary scheme.82
While the actions of such a Great Life may seem impossibly

remote to we “little ones” it is also important to make note of
this passage, which follows on the heels of the one above:
This avatar has naturally a direct effect upon the centers of

the Heavenly Man and therefore upon the units or human
Monads, but only indirectly and upon the Monad on its
own plane. This influence meets with little response from
81 Bailey, Alice A., A Treatise on Cosmic Fire, pp. 656-7.

82 Bailey, Alice A., A Treatise on Cosmic Fire, p. 990
the Monad until after the third Initiation when its con-
scious life becomes so strong that it grips afresh its egoic
expression in one direction, and awakens to planetary real-
ization in another. This type of avatar appears only at the
time of the initiation of a planetary Logos.83
‘Race’ and ‘rishi’ both descend from the same root and are thereby
related. By comparing the qualities and actions of the aforemen-
tioned Rishi with the above definitions, the exact nature of the
relationship becomes clearer. Key points are (1) that one of the
Rishis of the Great Bear is the “prototype” of our Planetary Logos
and (2) that this Rishi has an effect on the centers of our Logos and
by extension, on human monads, “the race of men.” The relevant
definitions are all from the sixth noun form, the one related to
common ancestry and progeny. Among them are 2a, “the offspring
or posterity of a person; a set of children or descendants” and 2b,
“breeding, the production of offspring.”
Also relevant is the fourth definition of ‘race’ as a verb, “of a
bird: to impart its character, habits, etc., to its offspring.” If any-
thing is suggested by the above, it is that this Rishi is the ‘father’
of our Logos where that word, father, takes the meaning of “a male
ancestor more remote than a parent, esp. the founder of a race or
family, a forefather, progenitor.” 84 But in relation to ‘the race of
men’ He is more than that. The Planetary Logos is our Father, the
One in whom we live and move and having our being. As such,
the Rishi in question would be rightly considered our grand-father,
one definition of which is “a male ancestor; a forefather.” 85 In the
next section I relate these definitions of race to specific passages in
the books of Alice Bailey concerning the evolution of mankind and
the crisis of individualization.
83 Bailey, Alice A., A Treatise on Cosmic Fire, p. 726

85 Oxford English Dictionary, 2nd Edition, 1989. Further, it is interesting to
note that one definition of “granddaddy” is “one that is the oldest, first, or
most respected of its kind.” http://www.bartleby.com/61/28/g0222800.
html
Chapter 30:
The Three Crises
In the previous chapters I showed how the word ‘within’ gave rise
to four new subjects, one of which was “the race of men” and the
rest of which were related the three Aspects of God, i.e., Mind,
Heart, and Will. I went on to show how the many definitions and
senses of ‘race’ could give it meanings related to the evolution of
humanity in time and space. I ended the most recent chapter with
a discussion of how “the race of men” related to both humanity, to
its Father (the Planetary Logos), and to our Father’s Father, a cer-
tain Rishi associated with the constellation known as the Great
Bear. The passages that follow relate all of these ideas.
The first is taken from The Destiny of Nations and is part of a
discussion there about the influence of the Rays on the course of
world affairs. Chief among these energies, we are told, is the “the
first Ray of Will and Power” which works out constructively as
the will-to-good and destructively as selfish diplomacy, separation,
disease, and death.86 In speaking of this force, we find this esoteric
historical information about previous instances of humanity’s
exposure to it, as well as the crises that ensued and the progress
that arose therefrom.
This is the force which pours into the world from the major
world center, Shamballa. Little is known of Shamballa. More
will be known as you study this text and note how world affairs
are taking shape … Only twice before in the history of man-
kind has this Shamballa energy made its appearance and caused
its presence to be felt through the tremendous changes which
were brought about:
• When the first great human crisis occurred at the time of

the individualization of man in ancient Lemuria.
• At the time of the great struggle in Atlantean days
between the “Lords of Light and the Lords of Material
Expression.”
86 Bailey, Alice A., The Destiny of Nations, p. 12.
This little known divine energy now streams out from the Holy
Center. It embodies in itself the energy which lies behind the
world crisis of the moment. It is the Will of God to produce
certain radical and momentous changes in the consciousness
of the race which will completely alter man’s attitude to life
and his grasp of the spiritual, esoteric and subjective essentials
of living. It is this force which will bring about (in conjunction
with second ray force) that tremendous crisis—imminent in
the human consciousness—which we call the second crisis, the
initiation of the race into the Mystery of the Ages, into that
which has been hid from the beginning.
The first crisis, as you have been taught, was the crisis of indi-
vidualization wherein man became a living soul. The second
crisis is the immediate one of racial initiation, made possible (if
you will but believe it) by the many individual initiations which
have lately been undergone by those members of the human
family who had vision and a willingness to pay the price.87
The passages below are taken from second volume of Discipleship
in the New Age. They provide further detail about these crises and
how each related more strongly to one or the other of the three
Divine Aspects:
In Lemurian times, the third divine aspect, that of Intelligence,

was invoked by the mass appeal of instinctual animal-man; he
little knew what that almost inchoate appeal would invoke.
Light appeared on Earth and true progressive enlightenment
became possible. I am not here referring to physical light, but to
the light of the intellect.88
The first passage obviously is related to the Third Aspect, Active
Intelligence, to Light, and by extension, “the Mind of God.” The
references to “progressive enlightenment” and “the light of intel-
lect” are suggestive of the impact that appearance of Light on Earth
had on “the minds of men.”
87 Bailey, Alice A., The Destiny of Nations, pp. 12-13.

88 Bailey, Alice A., Discipleship in the New Age, Volume 2, p. 160.
In Atlantean days, as a result of the strife between the Lords

of Light or of the Shining Countenance and the Lords of the
Dark Face (as they are called in the ancient Scriptures and in
The Secret Doctrine) another “era of invocation” occurred and
the second divine aspect of Love became a possible unfoldment,
though still only an embryonic quality of mankind. The mass
appeal was then more intelligently voiced, though the instinc-
tual appeal still persisted. It was not intelligence, however, as we
understand the term.
In the above passage we find a clear reference to the second

Aspect, Love-Wisdom. By extension the vehicles of expression for
this energy, i.e., “the hearts of men” and “the Heart of God”, are
implicated.
In our Aryan cycle, another great invocative cry is issuing forth.

It is this time a threefold cry. It is the cry for light upon our way
and for light to flow into the dark places of the Earth; it is also a
cry for more love in the world as voiced by the men of goodwill
and of humanitarian attitudes; it is, finally, the intuitive appeal
of the aspirants and the disciples of the world for the full expres-
sion in time and space of the will-to-good—the Will of God.
Average instinctual humanity, the men and women of goodwill,
and the disciples of the world are all concerned in this invoca-
tion, bringing in the attributes of instinct, intelligence and intu-
ition. All three are blended in this great Invocation. Have also
constantly in mind this basic fusion, now finding voiced expres-
sion, and take courage from the massed approach to the Source
of all Life, Love and Light. Nothing can withstand the united
demand of men everywhere in their graded and their serried
ranks.89
Taken together the three passages, plus those above, provide a broad
outline of the evolution of humanity, one punctuated by crises
attendant to invocative periods and the release of the Shamballa
energy. What is most interesting about this last passage is that
it refers to the synthesis of the three Aspects: light and love and

goodwill are all invoked. That this is now possible is a testament

to how extraordinary is the progress, the forward movement, the
point in evolution achieved by humanity. Or more simply, how
extraordinary is the race 90 of “the race of men.” Perhaps it is due
to some change in the relationship of the Great Rishi, whose influ-
ence reaches us by way of Shamballa, and the Planetary Logos, or
more simply, the relationship between one “the race of men” and
another “the race of men.”
90 Recall definitions from Table 18-23.

Chapter 31:
The Constitution of Man, I
Another individual parallel arises from the preceding analysis: the
relationship of the three keywords to what Alice Bailey terms “the
constitution of man.” By “constitution” she means the organiza-
tion, composition, or combination of the elements comprising the
inner bodies of man. The topic is a complex one and hundreds of
pages spread over several books are devoted to its elaboration. No
attempt will be made here to summarize the breadth and depth
of that teaching. Rather, I will treat the topic with broad brush
strokes and concentrate mostly on the areas where the link to
the words of the Invocation is most apparent and meaningful. As
a prelude to the discussion, I would note that in many ways the
words of the Invocation read like a set of instructions for building
the individual, group, and Planetary “Antahkarana”, the rainbow
bridge that (in the case of the individual) connects the constitu-
tion of man to higher, subtler, and more far-reaching sources of
energy and force. But in order to recognize this, one must be con-
versant with the relevant conceptual vocabulary. And with that
idea expressly in mind, I first present the figure on next page, an
adapted version from A Treatise on Cosmic Fire entitled “The Science
of Meditation.” 91
Several features of this chart need elaboration. Beginning with

the chart as a whole, we note the description placed vertically on
the left side which reads “The Seven Planes and 49 Sub-Planes of the
Cosmic Physical Plane.” This title explains the overall organization
of the chart which shows seven groupings of seven rows or planes.
From the bottom up we have the Physical Plane, above which is
found the Emotional, followed in order by the Mental, Intuitional,
Spiritual, Monadic, and Divine Planes. Depending on ones previ-
ous exposure to the works of Alice Bailey, these names and, more
importantly, their relationship to each other, may convey much or
little. What is most important to consider is that from the lowest
91 Bailey, Alice A., A Treatise on Cosmic Fire, p. 961.

Figure 1: The Science of Meditation.
to the highest, energies and forces associated with each plane pos-
sess greater rates of vibration (frequency) and potency.
There are many other ways in which the seven planes are related
to one another. For example, the odd-numbered planes, beginning
from the bottom or the top, are said to be similar in nature and in
sympathetic resonance with one another. The same is said to hold

for the even-numbered. The planes are also related to the Seven
Rays. Although many different rays can find expression on any
given plane, the highest plane, the Divine Plane, is the one most
strongly associated with the First Ray of Will-Power. Similarly, the
second plane from the top, the Monadic Plane, is associated with
the Second Ray of Love-Wisdom, and so on. Another important
relationship concerns adjacent planes. Although each plane has its
own characteristic rates of vibration, potency, and effects, in rela-
tion to the plane above it, any given plane is negatively polarized
or receptive. In turn, it is positively polarized in relation to the one
below it.
As already noted, the planes arranged from the most physical
or material on the bottom to the most rarified or spiritual at the
top. This holds true within planes as well. Each plane has seven
sub-planes and the lowest within each is the least subtle, the lowest
of vibration, and the least energetically potent. Thus, the relation
of higher to lower across planes is mirrored within them. What is
more, there is a relationship among the planes and sub-planes that
is akin to that of the spectrum of light. As we know from physics,
what we call light, the light that we use to see on the physical plane,
comprises a very narrow band of the frequencies of the electromag-
netic spectrum. Just above the range of visible light is ultra-violet
and just below is infra-red. As it pertains to the seven planes, there
are a limited number of energies to which we can respond. The
lowest three sub-planes of the physical plane are labeled ‘gaseous’,
‘liquid’, and ‘dense’, terms which are to be interpreted literally.
As their names suggest, these are the three planes that comprise
the manifested world that we comprehend with our five senses.
Things of these planes can be touched, tasted, etc. But as we reach
the fourth sub-plane of the physical plane, the lowest of the four
etheric planes, we reach a range of frequencies beyond our senses.
Finally, it is worth mentioning a more metaphorical aspect of
the relationship of the planes and sub-planes to one another. As we
just noted, the physical plane is the most dense and material. Each
higher plane and sub-plane is said to inter-penetrate the one below,
in a manner like soil can be inter-penetrated by water and water
by gas. This ability for one plane to infuse another plane is impor-
tant to remember because it relates to one of the most important
aspects in the teaching about the constitution of man—the nested
nature of the rates of vibration and planes. Even though the planes
are represented one atop the other, a truer depiction—were it pos-
sible—would be to see one inside of the other. According to Bailey’s
writings on the topic, each plane higher is really a move further
inward, closer to the core of our being. Beginning with the three
lowest planes we find matter and material of which our physical
body is composed. The next four sub-planes comprise matter at
rates of vibration from which our energy-body is composed. Above
that we find that which comprises our emotional and then our
mental body, and so on. Each of these bodies or vehicles responds
to a higher rate of vibration and is closer to the core of our being
than the one below or exterior to it.
With the planes described and broadly related to one another,
the preliminary ground work is laid for a discussion of the con-
stitution of man, the bodies and focal points of energy and force
through which the human soul works on those planes. As noted
above, just as there are different planes, the human soul has differ-
ent bodies with the attendant senses that respond to and use the
associated energies and forces. We have a physical body made of
the matter of the three lowest sub-planes of the physical plane. But
according to the teaching of Alice Bailey, there are several more
subtle bodies. A useful analogy is that of an automobile, the bulk
of which is comprised of gears, and wheels and glass, metal, etc.
But these do not move themselves. The car has a fluid system, and
electrical system, an air/gas system, as well as the ability to ignite
or combust certain elements in combination with one another to
produce energy needed for movement. In a similar manner are the
subtler bodies of man related. The next in order above the physical
body is the etheric body or etheric double. It is the electromagnetic
system that energizes the physical body. Above it or further within
is the emotional body, which responds to with rates of vibrations
of the emotional plane. Next is the mental body which is related to
the mental plane, and so on.
What is important to recognize about the chart is that these
bodies are not shown. Instead emphasis is given to the focal points
of energy and the lines of force that serve to integrate and orga-
nize the bodies and make of them a coherent whole. It should be
further noted that some of the lines form a discernible and famil-
iar geometrical pattern—a triangle. There are three triangles in
the chart which deserve especial attention. They are the Egoic or
Causal body, the Spiritual Triad, and the Monad. There is also the
triangle of the personality. Even though the three points in this
triangle appear on a straight line, other representations of this
relationship show them connected to a variety of triangles on the
Mental, Emotional, and Physical planes.
The relationships among these focal points of energy and the
lines of forces that connect them are a subject of immense com-
plexity. There is no way that this can be adequately conveyed in
such short space. What will serve our purpose, however, is to name
the focal points and to describe them in relation to the planes and
the aforementioned triangles. From the bottom up we see the three
focal points of the personality triangle—the physical permanent
atom, the astral (emotional) permanent atom, and the mental unit.
Though not shown here, through these focal points energy flows
from higher planes into the corresponding energy centers on the
corresponding plane. For example, energy from the physical per-
manent atom flows into the head, heart, throat, base of spine, and
other centers on the etheric sub-planes of the Physical Plane, and
from there down to the glands and organs associated with those
centers. A similar flow happens with the astral permanent atom.
The mental unit operates a bit differently. Note that it is located
on the 4th sub-plane of the mental plane while the permanent atoms
are located on the 1st sub-planes. The details of how the mental
unit operates is not as important as knowing that it is the higher of
three focal points in the personality and that from it there is a line
of force (not shown) to the center of the causal body, represented
by a yellow triangle.
In some depictions of these relationships, the causal body is
shown as unfolded lotus of 12 petals formed by four sets of nested
triangles and with a ‘ jewel’ in the center. That jewel is the human
soul and the causal body is the womb inside which it is nurtured by
a greater Soul, the Solar Angel. The 12 petals are named according
to the energies and forces to which they are most responsive. There
are three Knowledge petals, three Love petals, and three Sacrifice
petals. They correspond to the energies of the 3rd Ray of Active
Intelligence, the 2nd Ray of Love-Wisdom, and the 1st Ray of Will-
Power, respectively. The four innermost petals are known as the
bud petals and each one of them is related to one of the tiers of
three petals.92
What is especially important to know about the causal body is
that a line of force extends from it to the lowest point of the next
highest triangle. That point is the Manasic or Mental Permanent
Atom and the triangle in question is the Spiritual Triad. As we
can see, the Spiritual Triad reaches three focal points, one on the
highest sub-plane of each plane. Specifically there is also a Buddhic
Permanent Atom on the 1st sub-plane of the Buddhic or Intuitional
Plane and an Atmic Permanent Atom on the Atmic or Spiritual
Plane.
There is a correspondence amongst all of these triangles. The
Spiritual Triad is associated with the energies of Mind (Manasic
Plane), Intuition (Buddhic Plane), and Spiritual Will (Atmic
Plane). The Causal body has Knowledge petals (Mind), Love petals
(Intuition, Emotion), and Sacrifice petals (Will). Finally, there are
three permanent atoms of the personality—the mental unit; the
astral permanent atom; and the physical permanent atom.
Two other important triangles are present and need to be
described. One is between (1) the lowest point of the Spiritual
Triad, the Mental Permanent Atom (2) the center of the Causal
Body or Lotus and (3) the mental unit. This triangle is known as
the Antahkarana or the Rainbow Bridge. It links the personality
vehicles of the human soul, to the energies of the Spiritual Triad.
As such, it is one path or line of force by which the higher, Triadal
energies reach down into the physical plane. There are others. For
example, in some representations, we also see lines of force stream-
ing from the higher permanent atoms down into the corresponding
petals of the Lotus, and from there to the energy centers on corre-
92 For more information on this topic, see The Subconscious Mind and the
Chalice by Torkom Saraydarian.
sponding planes—all of this seemingly independent of the triangle

that is the Antahkarana. But still the main point is clear: there
is a bridge between the lower and higher realms. Many pages are
devoted in the books of Alice Bailey to describing that bridge and
how it is built. The important thing to know is that every human
soul must construct the bridge from the lower mental plane to the
higher mental plane, where the Lotus is found, and from there
to the upper mental plane. It is one of the most important tasks
of disciples. It should come as no surprise that meditation is an
important part of the process.
Again, there is much more that can be said about the planes,
the bodies, the focal points, and the lines of force connecting them.
However brief, this summary should suffice as background for
linking the words of the Invocation, particularly the three key-
words, to the Constitution of Man.
Chapter 32:
The Constitution of Man, II
As shown in the last chapter, the Constitution of Man is comprised,
in large measure, of bodies on various planes of consciousness,
bodies in which are focal points of energy and which are connected
by lines of force. What remains, then, is to links the terms and
concepts of that constitution to the wording of the Invocation.
A good place to begin is by recalling from Chapter 1 that the
phrase “of God” had an idiomatic interpretation: things that are
referred to as being “of God”, e.g., the mountains of God, were
things that are the grandest, highest, and most esteemed of their
kind. Another point to recall is that both in the Bible and the
esoteric canon is the idea that man and God correspond to one
another. The Bible tells us that man is made in the image of God.
The Hermetic axiom is “As above, so below.” And we see this in
the Invocation: God has a Mind, Heart, and Will as do men. We
also see this in the Constitution of Man where there is a corre-
spondence among the various triangles. The highest triangle, the
Monad, whose three points are Will (1st Ray), Wisdom (2nd Ray)
and Activity (3rd Ray).
These are reflected in the Spiritual Triad whose three points are
associated with Spiritual Will (1st Ray), Intuition (2nd Ray), and
Mind (3rd Ray). These are in turn, reflected in the Causal Body with
its Sacrifice petals (1st Ray), Love petals (2nd Ray), and Knowledge
petals (3rd Ray). Finally there is the personality triangle in which
the Mental Unit functions as the focal point for Will energy (1st
Ray), the astral or Emotional Permanent Atom responds to the
energy of Love-Wisdom (2nd Ray), and the Physical Permanent
Atom corresponds to Light or Active Intelligence (3rd Ray).
What is apparent here is that there are lower and higher corre-
spondences to each of the three basic energies. When we examine
these correspondences rhetorically, we might state that the higher
correspondences of Mind, Heart, and Will are the Mind of God,
the Heart of God, and the Will of God.
We might also note that the correspondence between the focal

points on the various planes and in the various bodies and other
phrases within the Invocation. For example, the Spiritual Triad
has a Mental, Buddhic, and Atmic permanent atom. These are
focal points into which and from which lines of force stream into
the various energy centers. Given their association with the Rays
of Aspect and their correlates, it is reasonable to think of them as
a point of Light, a point of Love, and a center of Purpose or Will.
Similarly, if the things “of God” mean those which are highest and
noblest, things “of men” can mean both that which is wicked or
sinful 93 or more generally that which is more earthly or material.
As such, phrases like “the minds of men”, “the hearts of men”, and
“the little wills of men” could figuratively refer to specific centers
on the physical, emotional, and mental planes that correspond to
the three Rays, e.g., the throat, the heart, and the head centers,
respectively. Or it could refer to all of the centers on those planes.
To be sure, there are many more correspondences that can and
should be worked out to complete this analysis. That would, how-
ever, extend beyond the scope of this volume. The reader may find
the following tables useful to extend this analysis.

Table 24: The Great Invocation

and the Constitution of Man, Part I
Great Invocation Macro- and Microcosmic Correspondences
Mind of God Intelligence aspect of Monad
Heart of God Wisdom aspect of Monad
Will of God Will aspect of Monad
point of Light (within the

Manasic Permanent Atom
Mind of God)
point of Love (w/in the

Buddhic Permanent Atom
Heart of God)
The center where the Will of

Atmic Permanent Atom
God is known
the center which we call the

Human Soul
race of men
Knowledge petals of the Lotus and associated

centers, e.g., throat and generative organ cen-
the minds of men
ters on the lower mental, astral, etheric, and
physical planes
Love petals of the Lotus; solar plexus and

the hearts of men
heart centers on lower planes
Sacrifice petals of the Lotus; base of spine and

the little wills of men
head centers on lower planes.
The Plan of Love and Light Bud petals

Christ Solar Angel
Earth (1st stanza) Physical permanent atom
Earth (2nd stanza) Emotional Permanent atom
The door where evil dwells Mental Unit
Light & Love & Power All 3 Aspects of the Monad
Table 24 continues on next page

Table 24 continues
Let light stream forth into Line of extending energy from:

the minds of men  Intelligence aspect of the Monad to
 Manasic permanent atom to
 Knowledge petals to
 Mental Generative Organs (GO) center …
 Astral Throat center…
 Astral GO center…
 Etheric Throat…
 Etheric GO…
 Carotid
 Thyroid…
 Gonads (Testes/Ovaries)
Let Light descend on Earth. Line of extending energy from:
 Manasic permanent atom (PA)
 Mental Unit
 Emotional PA
 Physical PA
 All 7 etheric centers
Let love stream forth into Line of energy extending from:
the hearts of men  Wisdom aspect of the Monad to
 Buddhic PA to…
 Love petals
 Mental solar plexus
 Astral heart center
 Astral solar plexus
 Etheric Heart
 Etheric solar plexus
 Pituitary
 Thymus
 Pancreas
Chapter 33:
The Ancient of Mays
Recall that in several earlier chapters a number of actors and
agents were suggested as overt subjects for the Invocation’s eight
sentences. One of these is especially worthy of further attention:
it is the word ‘may’ which twice in the Invocation, both times as a
verb. The first time is in sentence 4, “May Christ Return to Earth”
while the second is in sentence 6b, “And may it seal the door where
evil dwells.” As shown earlier, it is possible by the figure of speech
called ellipsis, for an omitted word to take the characteristics of
the sentence’s verb. By this logic, I suggested that the proper noun
‘May’ and/or the noun ‘may’ could be subjects of their sentences.
I also alluded to the many definitions of these words in support of
this assertion. The table below adds detail to this earlier allusion;
it contains several definitions of ‘may’ and ‘May’, both as verb and
noun.
Table 25: Definitions of ‘May’ as a Noun and a Verb

Part of
N3 2 The springtime of life; youth.1
N1 1 A male relative. Obs.
The fifth month of the year in the Julian and Gregorian
N2 1a calendar, containing 31 days and falling between April
and June.
With allusion to May’s position at the start of summer
(in the northern hemisphere), and to the vitality,
N2 1b
optimism, and exuberance traditionally associated with
it for this reason. Poet.
N2 1c The month of May personified. Poet.
N2 1d One’s bloom or prime; the heyday of something. Fig. Poet.
N3 1 A maiden; a virgin; a young woman. Arch.
An instance of what is expressed by the verb may;
N4 1
a possibility.
As a full verb, or as an auxiliary with a verb in the infini-
V1 I
tive understood.
V1 1a To be strong; to have power or influence.
V1 2a With verb of motion understood. To be able to go. Poet.
V1 2b To be able to do or be.
V1 II. As an auxiliary verb with a following bare infinitive.
V1 4 Expressing ability or power; be able, can. Obs.
Expressing objective possibility, opportunity, or absence
V1 5 of prohibitive conditions; have the potentiality to, be at
liberty to, be permitted by circumstances to. Rare.
Expressing permission or sanction: be allowed (to do
V1 6 something) by authority, law, rule, morality, reason, etc.
Rare.
Expressing present subjective possibility, i.e., the admissi-
V1 7
bility of a supposition, in a direct or indirect statement.
Used (with inversion of verb and subject) in exclamatory
V1 12
expressions of wish.
V1 15 Expressing ability or power: was able, could. Arch.
Table 24 notes:
1 American Heritage Dictionary of the English Language, 4th Edition, 2000.
Expressing objective possibility, opportunity, or absence

V1 16 of prohibitive conditions; have the potentiality to, be at
liberty to, be permitted by circumstances to.
Expressing permission or sanction: was allowed (to do
V1 17
something) by authority, law, rule, morality, reason, etc.
V2 1 To dismay. Obs.
To take part in the festivities of May Day, or in the gen-
V3 1 eral celebrations of the month of May; to gather flowers
in May. Chiefly Poet.
Several definitions are worthy of further discussion, but four in

particular are most relevant to this discussion. They are
• the springtime of life; youth
• to be strong, have power or influence
• the Month of May personified and its association with
the start of summer and hence vitality, exuberance, and
optimism, and
• expressing ability or power.
What makes these relevant, and remarkable, is the similarity

they bear to several names given to Sanat Kumara—“the Eternal
Youth”, “the Creator”, “the Lord of the World”, “the Ancient of
Days” 94 and “the Youth of Endless Summers”, “the KING”, and
“the Fountainhead of the Will.” 95
Taken together these names express very clearly two ideas:
youth, exuberance and vitality on one hand, and power and ability
on the other. The last name is especially interesting in this regard
because: a fountainhead is “a spring that is the source or head of a
stream” and “a chief and copious source; an originator.” 96

95 Bailey, Alice A., Initiation, Human and Solar, p. 39
96 AHDEL, http://www.bartleby.com/61/0/f0280000.html
The notion of power is further reinforced by the Indo-European

roots of “may”—one of which is ‘magh’, defined as “to be able, (to)
have power.” 97 Other words descending from this root include
might, main, machine and magic. The other root of “may”, the
one giving rise to its definitions as the 5th month and to spring-
time, is ‘meg’ which means ‘great.’ 98 Words descended from this
root include much, magnate, mayor, master, mahatma, and the
Sanskrit, maha. Given the above, if ‘May’ or ‘may’ in sentences 4
and 6b are indeed the overt subjects, then the meanings of those
sentences could be any of the following:
• May (i.e., Sanat Kumara) [let] Christ return to Earth.
• Sanat Kumara gave (give) Christ permission to return to
Earth.
• Sanat Kumara empower(ed) Christ (to) return to Earth
• May (let) it seal the door where evil dwells.
• May gave it permission to seal the door where evil dwells.
• May enable/enabled it to seal the door where evil dwells.
There is one distinction here that ought to be explicitly noted. In

sentence 4 it is not possible to tell whether or not ‘May’ is a proper
noun or whether it is capitalized because it is the first word of the
sentence. Nor can we tell if it is capitalized because it is the first
word of the line, the convention used in the Invocation. What is
clear, however, is that the noun “may”, not the proper noun, ‘May’,
is used in Sentence 6b. The first word of the line is “And”; the second
is “may.” This could be a very important distinction.
Recall, for instance, the earlier discussions concerning the ways
in which words could exhibit polysemy. One of these was via capi-
tonyms, words whose meaning or sense changes when capitalized,
e.g., when it becomes a proper noun.99 Examples include august
and August, catholic and Catholic, china and China. If ‘may’ and
97 AHDEL, http://www.bartleby.com/61/roots/IE292.html
98 AHDEL, http://www.bartleby.com/61/roots/ie308.html
99 http://en.wikipedia.org/wiki/Capitonym
‘May’ are similarly related, then there are only three choices for
the former from the above definitions—a male relative; a maiden,
virgin, or young woman; or a possibility. At first glance, none of
these would seem relevant. The one that comes closest is “a male
relative”, an instance of which could be a father. In order for that
term to work, we would have to interpret it figuratively, i.e., father
as a progenitor, an interpretation that is consistent with many of
the above definitions of “may” and with some attributes of Sanat
Kumara. But even still, it would be hard using these definitions
of ‘may’, to work our way to the link between ‘May’ and Sanat
Kumara. Thus, it is likely that something different, or at least
lesser, is meant.
If instead we work from the verb to the noun, as with the figure
ellipsis, we could define ‘may’ as one that has power and the abil-
ity to do, to accomplish something, but without any divine supra-
human ability or metaphorical associations to seasons and time
spans. In short it would just mean people who can and do work,
i.e., what we in the United States call ‘can-do’ people.100 If so, then
we might take ‘may’ to refer to a class of lesser creators and direc-
tors; lesser in the sense that their sphere of influence and the scale
of their accomplishment is less than that of a Logos—but creators
nonetheless.
Provided that such a group works toward goals consistent with
the will-to-good and right human relations, the above is a particu-
larly adequate description of groups of aspirants, disciples, and ini-
tiates who collectively comprise the New Group of World Servers
(NGWS). As we are told, this group has no central command or
structure on the physical plane, but it is and has been tasked with
very important work, including paving the way for the reappear-
ance of the Christ and the working out of the Plan of Love and
Light.101
Thus, by the above definitions of ‘May’, sentence 4—May Christ
return to Earth—can be understood to mean any of the following,
plus many variants.
100 AHDEL, http://www.bartleby.com/61/51/C0065100.html

101 Bailey, Alice A., The Externalization of the Hierarchy, pp. 333-5
Bailey, Alice A., The Reappearance of the Christ, pp. 44-5
• Sanat Kumara permitted Christ to return to Earth.

• Sanat Kumar permitted Christ’s return to Earth.
• Sanat Kumara enabled or empowered Christ to return to
Earth.
Similarly, by the definitions of ‘may’, sentence 4 could also mean:

• (The efforts of) the NGWS enable(d) the return of
Christ.
• (The efforts of) the NGWS empower(ed) Christ’s return
to Earth.
• (The efforts of) the NGWS permits Christ (to) return to
Earth.
Finally, by these same definitions of ‘may’, sentence 6b—“And

may it seal the door where evil dwells”—could be understood to
mean, among other things, ‘A nd the NGWS enable it (the Plan
of Love and Light) to seal the door where evil dwells.’ What is
most remarkable about these subjects in these sentences, is the
manner in which they bring the NGWS, the Christ, the Plan, and
the Ancient of Days all into relation. In sentence 4, both Sanat
Kumara (‘May’) and the NGWS (‘may’) have a part in the return
of Christ; the former has the power to permit and the latter have
the power to make it a fact on the physical plane. In sentence 6, the
NGWS has a special role in working out the Plan with the goal of
sealing the door where evil dwells.
Chapter 34: Causality

Recall that in Table 12 the basic patterns for the seven sentences
of the Invocation were shown and the subject slot for each was
empty. These omissions were attributed to the fact that impera-
tive sentences have understood subjects, where understood means
understood to mean ‘you’ (singular) or ‘you’ (plural). Understood
does not mean that the identity of the ‘you’ is necessarily known.
In the chapters which followed, several arguments were made as
to why a variety of actors could fill the empty subject role. Among
these were the Solar Logos, Sanat Kumara, the New Group of
World Servers, and the Let or the Letter, i.e., the One Who Lets.
One implication from the analyses of potential subjects—thought
not necessarily an obvious one—is that through the figure ellip-
sis, the words “Let”, “May”, and “may” could be the subjects of the
eight sentences. This would create a situation where there would
be empty verb slots instead of empty subject slots, as shown on
next page:
Table 26: Empty Verb Slots in Sentences

of the Great Invocation
Noun Noun
Noun
Transitive Phrase 2 Phrase 3
Sentence Phrase 1
Verb (Indirect (Direct
(Subject)
Object) Object)
(to) stream
1 Let Light forth into the
minds of men
(to) descend on
2 Let Light
Earth
(to) stream
3 Let Love forth into the
hearts of men
(to) return to
4 May Christ
Earth
purpose (The pur-
(to) guide the
pose which the
Masters know and
men
serve)
the Plan of Love (to) work out
6a Let
and Light And
(to) seal the
6b may It door where evil
dwells
Light and Love (to) restore the
7 Let
and Power Plan on Earth
As far as I know, there is no discussion in books of grammar con-

cerning ‘understood verbs’. However, it can be shown that the
open verb slots are indeed understood, and in addition, they can
be known in a way the understood subjects could not. Because
of the structure and wording of the Invocation, there is only one
class of verbs that can occupy this slot—causative verbs. And as
it turns out, their number is very small. Their unique feature is
that they “designate the action necessary to cause another action
to happen.” 102 As such, they are used describe situations where the
102 Capital Community College, Guide to Grammar and Writing, 2008.

http://grammar.ccc.commnet.edu/grammar/verbs.htm
actor does not carry out an action, but rather is responsible for the
action being performed.103 The verb ‘to have’ is one of the causative
verbs. In regard to the sentence “Coach Roberts gets his players to
play at 100% in every game”, we don’t understand ‘gets’ to indicate
that the coach does the playing. Instead, we take the sentence to
mean that the coach motivates the players to give their all in every
game, to put forth maximum effort.104 And thus there were two
actions—‘gets’ and ‘play’—and the first is the cause of the second.
The listing of causal verbs varies. Among those frequently
assigned to this class are let, help, allow, have, require, allow, moti-
vate, get, make, convince, hire, assist, encourage, permit, employ,
and force.105 The standard format or construction for causatives is
verb + object + infinitive verb where the first verb is causative and
the second is the action caused by the first. Examples include:
• Elaine allows + her cat + to ride in the front seat of the car.
• William hired + a plumber + to fix the leaky faucet.
• The professor requires + students + to take an exam each
week.
• The counselor encouraged + his best students + to apply to
Ivy League schools.
There are a few causative verbs which have a different format;

they do not need the ‘to’ before the infinitive. They are: ‘let’, ‘have’,
‘make’, and by according to some sources, ‘help.’ Note the differ-
ence in the four sentences above when their verbs are replaced by
these four:
• Elaine lets + her cat + ride in the front seat of the car.
• William had + a plumber + fix the leaky faucet.
103 Using English, 2008.

http://www.usingenglish.com/glossary/causative-verb.html
104 Example and explanation adapted from Using English,
http://www.usingenglish.com/glossary/causative-verb.html
105 Capital Community College, Guide to Grammar and Writing, 2008.
http://grammar.ccc.commnet.edu/grammar/verbs.htm
• The professor makes + students + take an exam each week.

• The counselor helped + his best students + apply to Ivy
League schools.
As we can now see, any of these four causative verbs—but only

these four—could occupy the empty verbal slots shown in Table
26. It is left for the motivated reader to determine which of them,
if any, actually belongs.
Conclusion
Throughout the pages of this book there are dozens of analyses and
explanations of the definitions, meanings, and senses of the three
keywords of the Great Invocation—within, Let, and forth. There
are many relationships identified among the three words, as well as
between the three keywords and the phrases or sentences to which
they belong. In a break with the practice of the four preceding vol-
umes, I will not here summarize the results of the many analyses
contained in earlier chapters. The readers who have journeyed this
far have been show at many junctures the places where more in-
depth study would prove beneficial. I offer the following hint for
those intent upon deepening their understanding of polysemy in
the Great Invocation: several of the words in the Invocation can
be related to one another through the figures of speech known as
Tmesis and Diacope. Several additional meanings can be uncov-
ered when five pairs of words are recognized as halves of compound
words and then correctly related to the words that separate them.
Selected References
Bailey, AA. Discipleship in the New Age, Volume 1. Lucis Trust,
New York.
__Discipleship in the New Age, Volume 2

__Esoteric Astrology
__Glamour: A World Problem
__A Treatise on Cosmic Fire
__Letters on Occult Meditation
__Glamour: A World Problem
__The Yoga Sutras of Patanjali
__The Reapperance of the Christ
__Initiation, Human and Solar
__The Consciousness of the Atom
__The Desinty of Nations
__The Externalization of the Hierarchy
Hunter, S. The Compass of Light, Volume 2: Etymology in the Great

Invocation. http://www.scribd.com/doc/4770032/The-Compass-
of-Light-Volume-2-Etymology-in-the-Great-Invocation
Read the first four books in this series

by Starling David Hunter III
The Compass of Light, Vol. I,
Figures of Speech in The Great Invocation
http://bit.ly/CoL_V1
The Compass of Light, Vol. II,

Etymology in The Great Invocation
The Compass of Light, Vol. III,

The Sense of Direction in The Great Invocation
The Compass of Light, Vol. IV,

Poetics in The Great Invocation

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From the point of Light within the Mind of God

From the point of Love within the Heart of God

From the centre where the Will of God is known

From the centre which we call the race of men

Let Light and Love and Power

Part I: Within. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Part II: Let. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13

Part III: Forth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Part VII: The Three Keywords in Sentences. . . . . . . . . . . . . . . 49

Part VIII: Planetary Implications, Individual Parallels. . . . 75

Figure 1: The Science of Meditation.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91

The meaning of this Invocation has been expressed in terms

The wonder of these mantric stanzas is that they are compre-

7 Bailey, Alice A., Discipleship in the New Age, Vol. 2, p. 156.

I would like now to touch upon some of the deeper meanings

9 Bailey, Alice A., Discipleship in the New Age, Vol. 2, p. 169.

On the surface, the beauty and the strength of this Invocation

12 Bailey, Alice A., Discipleship in the New Age, Vol. 2, p. 165.

14 Walton, R., 2276 Compound Words.

Table 1: Selected Definitions of ‘Within’ as an Adverb,

Definition 2b of ‘within’ has two parts. The first is clearly consistent

15 Oxford English Dictionary, 2nd Edition, 1989.

In this context ‘within’ means “behind the scenes”, i.e., “amidst

17 Oxford English Dictionary, 2nd Ed., 1989.

20 Oxford English Dictionary, 2nd Ed., 1989.

As is readily apparent, this definition does not carry the conno-

23 Oxford English Dictionary, 2nd Ed., 1989.

With these connotations the phrase “within the Mind of God”

…the initiate has two things to do: Become sensitive to impres-

whereby the Mind of God, the Universal Mind, or the think-

In English, adjectives typically precede the nouns which they qual-

(The mystic) concentrates upon the God within, brooding on

Through the scientific study of the macrocosm, “the kingdom

29 Bailey, Alice A., Letters on Occult Meditation, p. 152

Table 2: Selected Definitions of Let-v1 as a Verb32

32 Oxford English Dictionary, 2nd Ed., 1989.

“stream”. Although many of these definitions could influence our

In the Invocation the word ‘into’ does not immediately follow

• allow entry of a stream of light (a light-stream) into the

Clearly an analogous set of possible meanings can be created for

Table 3: Definitions of Let-v1 as

II Uses requiring a following infinitive, normally without to

II.12.d To allow, give permission. Obs.

Table 4: Definitions of Let-v1 as Connoting Behavior,

III To behave, appear, think

To behave, comport oneself; to have (a particular) behavior or

III.17.b To think. Obs.

Before considering how our understanding of “Let light stream

The parallels between those phrases and another mantram, The

I am a point of light within a greater Light.

And standing thus revolve

When we recall that the above three phrases are preceded by

Table 5: Definitions of Selected Phraseological

Definition 37a, however, is highly relevant. Examples of its use pro-

• (37a) They said he could vote when he was at home.

The Let-out construction appears in the third line of the fourth

Table 6: Definitions of Let-v2