This
new expression of the ageless wisdom originated in America
during the 1950s and 60s. Its essence can be traced far back
into pre-history and has been present in the background of
every stage of the human journey towards perfection. It has
been made known to us by inspired individuals in a variety
of fields: art, music, philosophy as well as religion, but
only by those with a keen and developed awareness of the mystical
realms beyond normal awareness
Lucille Cedercrans’ contribution to “the good, the
true and the beautiful” was essentially spontaneous inspirational
dialogue, unplanned prior to its projection to the audience
of a small group of participants.
The
subject matter, which is referred to as The New Thought Form
Presentation of the Wisdom, describes in detail the modern
evolutionary process humanity is currently working through
in order to build a new civilisation aligned with our true
spiritual nature, a world of peace, beauty and plenty for
all.
The majority of the extant NTFPW was written down either by
Lucille Cedercrans herself, or transcribed during the lessons
she gave to her pupils. Later this material was collated by
her students, and after she ceased teaching and moved on to
work within the Buddhist tradition it was added to, and in
some cases amended, by her most senior students. For this
reason there is no standard original version of her teachings,
and this would appear to be a deliberate intention and one
example of why this teaching is unique in both its methods
of transmission and its subtlety of content.
In
addition, the projection of the NTFPW was part of a group
meditative process, and so specific meditations were tailored
to suit each projection, the term used for a specific dialogue.
Later teachers redefined these meditations, and so, although
they are an essential part of the Wisdom, their specific wording
is naturally biased by the inspiration of the one responsible
for passing on that part of the teaching.
Following
on from this, each senior teacher of the Wisdom has added
their own explanatory approach based on prior experience with
similar doctrines. As a consequence, many practitioners as
well as teachers of the Wisdom who have previously studied
the Theosophical works of Alice Bailey, Madame Blavatsky and/
or Helena Roerich, and are therefore familiar with the terminology
used by Lucille Cedercrans, assume these new teachings promote
a synthesis of these three bodies of esoteric writing, whereas
they only indicate that the three Masters involved in these
traditions worked together in formulating this expression
of the NTFPW. There is no evidence that Lucille Cedercrans
was familiar with the work of these authors, or that she referred
to them in her original projections.
Admittedley
throughout Cedercrans' original work there are numerous references
to different Masters as the source of the material, and while
I am neither disputing nor agreeing with these statements,
I truly believe the subject matter has an importance way beyond
the necessity to believe in the existence of any specific
Masters, and whether or not the work originated with them.
Obviously the earlier works of Bailey, Blavastky and Roerich
set the stage for this new expression of the Wisdom teachings,
but unless one is particularly drawn to these other aspects
of the ageless wisdom they tend to complicate the underlying
message presented by Lucille, and confuse rather than clarify
the truths which are relevant to our present situation.
It is this writer’s view that the Wisdom teachings as
originally taught by Lucille Cedercrans and included in her
three major books (Creative Thinking, The Soul And Its Instrument
and The Nature Of The Soul* ) hold the answers to many of
the questions presently facing humanity, and that they can
be understood and practiced without reference to these earlier
works. This body of knowledge known as the New Thought Form
Presentation of the Wisdom originated in the post-war era
when the problems we face today were only just becoming apparent.
It was written as practical instruction, and although many
of the concepts are difficult for us to fully appreciate,
they are stated simply in a self-explanatory way and do not
require a belief in anything more than one’s own common
sense. The truth on which they are based becomes apparent
through their practical application.
And
although there are many references to the Christ throughout
the body of teachings, again this is only because it was tailored
to the audience it was originally projected to some 50 years
ago. In no way is this work attached to Christianity or any
other religion or religious doctrine. To quote Madame Blavatsky,
the originator of this school of theosophical thought way
back in the 1880s, “There is no religion higher than
truth”. The Wisdom teachings neither promote religion
in any guise, nor do they exclude those who are devoutly religious,
whatever their religion may be. Instead they point the way
towards a new positive future of “at-one-ment, complete
with individuality.”
I
didn't become aware of Lucille Cedercrans until after completing
my book The Seven Rays Today, but since then I have studied
and worked with these teachings in a group situation without
particpation from a recognised tutor. I have also discussed
certain aspects with senior students and teachers, some of
whom worked with Lucille Cedercrans in her original groups.
From this objective position I can truly appreciate the basis
of the NTFPW, which demonstrates how the energy of the seven
rays can be used in simple, practical and effective ways to
both understand and develop the spiritualization humanity
requires to solve its many problems.
In
my opinion these teachings contain the most inspiring ideas
of their kind I have ever come across, and agree in principle
with what I have learnt through my own long journey. Furthermore,
I believe these inspired writings hold the key to a wonderful
future that has to grow out of the present chaos. I have no
doubt it will, provided enough of us respond to this wisdom
as originally taught by Lucille Cedercrans. Please give it
a try, for all of our sakes.
Lucille
Cedercrans (1921 - 1984) was dedicated to training
those who would lead the way in latter years, so she travelled
extensively and many of her personal records were lost in
the process. Lucille's intent was not to form an organization
and have her work become an institution. Instead, the effort
was to be carried on by those who embodied the work by practice
and whose only authority was the soul.
*
available from the U.S. publishers, Wisdom Impressions.
