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Leaves of Morya's Garden - Book 2 - Illumination (1925) - 3.2.1:
Therefore, if you detect a weak link you can say: "Brother, in the Name of the Teacher, examine thy coat of mail and finish its tempering; otherwise it is better to fight without any armor at all!" New Era Community (1926) - 163:
Does it not seem strange that I speak so often about patience, about obstacles, about vigor, about the endlessness of struggle? Precisely, at different times and on different sides do I forge the armor of fearlessness. Remember, this tempering cannot be completed in a single hour. In different temperatures is the sword tempered; even Buddha affirmed that at the happiest hour one should recall the misfortunes, but without diminishing joy. Agni Yoga (1929) - 113:
113. Indeed, human desire forms each one's own tablet of commandments. What the slumbering spirit desires, the awakened one receives. But the tide will carry away the scum of unstable thoughts. Participation in planetary tasks is the best tempering of one's sword. Agni Yoga (1929) - 162:
162. Each danger brings its advantages. When tempering a sword in fire, certainly the flame is a danger, but it also heightens the subtlety of receptivity. A similar fiery synthesis results from the development of the center of the larynx. Therefore, Agni Yoga is created upon the manifestation of Fire, the life-giver and the creator of will. Agni Yoga (1929) - 453:
453. The cherub was depicted with wings, but without human extremities. This was perhaps a symbol of non-human evolution. Buddha was human, and was depicted as such, but with rays from behind the shoulders. Thus, to the full scale of human nature was added the symbol of mastery of the elements, and in this lies attainment. But people cannot accept the idea of attainment in the human state. When they are told about the rays of the shoulders, they begin immediately to demean the importance of other parts of the body. Thus is created the caricature of a cherub as a lifeless sausage - a complete and senseless isolation from life. Therefore We adopt a tempering procedure, first with a flow of unexpected events, then by uprooting the sense of personal property, and afterward by assigning a mission of particular danger. And after these purifications, We turn your attention to everyday life on Earth, where in the midst of seemingly ordinary conditions, extraordinary challenges occur. Agni Yoga (1929) - 602:
602. The forging of the sword in the flame under the hammer's blow is the best illustration of how one tempers one's psychic energy. Someone may ask how to endure unrest and agitation. But rest can be found only at the peak of unrest. There is no rest amidst the cosmic whirlwinds. The blind and deaf may dream of a rest that does not exist, but the ones who see, who want only to see clearly, prefer to endure the storms. There is no rest, as people understand it. One cannot step out of the turning spiral of creation. One has to evoke Teros as one's anchor, to link oneself to the proper chain of currents. The strong spirit rejoices in tempering his sword. Infinity - Book 2 (1930) - 491:
Why, then, is the spirit tempered through various exertions? The beauty of the tempering of spirit is contained in the potential of striving. Therefore, when the spirit strives in quest of the Source the evenness of life is interrupted. In eliminating evenness one can attain the unusual. In this, humanity must affirm itself. The entire beauty and creativity of the Lords is built upon the unusual. The aspiration of humanity toward the unusual will give it the understanding of the New, and will advance it toward Infinity. Hierarchy (1931) - 81:
81. It will be asked, How must we direct our prayers to the Highest One if the Image of the Lord is constantly before us? Say, Precisely through Him address yourself to the Highest One. Besides, if you have reached the state of keeping a constant Image of the Lord before you, this question cannot disquiet you at all. When we reach a conscious communion with the subtlest energies, much of that which did not find its place yesterday becomes fully comprehensible today. Thus we learn to rejoice and to be calm, where yesterday we sorrowed. It is useful to observe how our consciousness is purified through everyday labor. Now especially the tempering of these swords is timely, because the air is filled with fire. Only the Image of the Lord can rotate all centers and serve as a Shield. Let us not be afraid to repeat about swords and shields, because We desire peace and the reign of spirit. As victors cease to remember their enemies, so We do not count them; and a forest will not suffice to liken them to trees. Heart (1932) - 32:
32. "The channels of Beneficence and the recipients of the earthly poison" - thus are called the chosen ones, ready to offer themselves for the benefit of the world. The assimilation of the poison is unbearable without the power of Bliss. But without the earthly poison the power of Bliss would carry one away; thus striving upward has an earthly foundation. Of course, the assimilation of poison is unbearable for many, but also for the affirmation of Bliss an actual tempering of the heart is needed. We consider it a treasure when the heart is ever ready to resound to the environment, being already without tension. It is not easy to do this unless the energies are transformed into resounding crystals; then there will be formed the Ringse so correctly pointed out in Tibet in the Covenant of the Himalayas. Heart (1932) - 379:
379. Calmness of the heart does not mean the soothing of the heart. The burning heart cannot be soothed. Calmness of the heart means firmness and unfalteringness. Through this understanding one can reach the tension that leads to Nirvana. But how many steps must one cross courageously in order to realize unfalteringness of the heart. It is easy to speak during seemingly calm surroundings, but one should not seek the tempering of the heart through inactivity. Naturally, action does not consist in waving of the hands, but in tension of the heart. Heart (1932) - 446:
446. At the end of Kali Yuga all processes are actually precipitated; therefore one should not regard the past dates as unchangeable. Even a half century at the end of Kali Yuga represents not an insignificant period. Thus, Agni Yoga becomes the bridge to the future. One should firmly realize that the forces of the spirit which heretofore demanded decades, now, through the way of the heart, are accelerated to the highest degree. One can accept Agni Yoga as precipitating the evolution of the forces. Where for whole years one exercised refinement and tempering of the body, the heart can move the spirit almost immediately. Of course, the education of the heart is needed, but this lies in the sphere of feelings, not of mechanics. Thus, let us hasten to invoke the heart for service to the New World. Heart (1932) - 456:
456. Verily, the unyielding, never-deviating power of the heart creates the tempering that is befitting for the Fiery World. Not a spasmodic, convulsive striving, but the flaming heart leads the consciousness along the path of the highest worlds. Let us dwell in solemnity. Fiery World - Book 1 (1933) - 30:
30. On finding himself beyond the boundaries of the three dimensions even the most cold-blooded person will be terrified if his heart is unprepared for the next realization. One cannot leap from one state to another without a fiery tempering. Thus, it is impossible to assimilate the beauty and solemnity of the Subtle World without a timely refinement of the heart. One can stand insensate in the dark before the most wondrous works of art, but the darkness is within ourselves! And one can kindle the Spatial Fire only by the fire of the heart. It has been said many times that the Great Fire is manifested through our hearts. Therefore, let him who remains in darkness blame only himself. But it is terrifying to remain in the darkness of the fourth dimension, and all the succeeding dimensions become hideous nightmares when not illumined by the fire of the heart. Fiery World - Book 1 (1933) - 419:
419. The spiritualization of thought is a true fiery quality. It is like the tempering of the blade in preparation for battle. It is one thing to have a fleeting thought, which, however useful, only skims over the consciousness and is quickly dispersed in space. But it is of much deeper significance when the thought is firmly enveloped in the heart. One can regard this process even from the physical point of view alone. Therefore it is useful at the inception of a thought to give oneself the following command, "I will place this thought upon my heart!" This advice will give much discipline to the thinking beginner. Moreover, whatever is consciously deposited in the heart remains in the Chalice. Brotherhood (1937) - 182:
182. The sword is tempered with fire and cold water; likewise, the spirit will be strengthened in the fire of exaltation and under the cold of defamations and ingratitude. One need not be surprised that vilification customarily attends each achievement. Service is attended by ingratitude. Such tempering has been observed since times immemorial, but the antithesis of fire and water is too little understood. Brotherhood (1937) - 262:
262. Fire is required for tempering the best blades. Without fire the centers of the organism cannot be refined. Inflammation of the centers is unavoidable, but one needs only to be very careful during such periods. A red-hot blade is easily broken; likewise is a glowing nerve filament easily torn. Therefore, let us be very cautious. Such circumspection indicates knowledge of the situation. Supermundane - The Inner Life - Book 2 (1938) - 361:
The Thinker compared such tests with the tempering of a blade. He knew that only by the alternate application of heat and cold could indestructible strength be forged.
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