28 Rules Group
Commentary on Rule XI Part II of V
(All Highlighting, Bolding and Underlining—MDR)
Please read this Commentary with your book open or with reference to an electronic copy of the text. This will facilitate an appreciation of continuity.
Let the group together move the fire within the Jewel in the Lotus into the Triad and let them find the Word which will carry out that task. Let them destroy by their dynamic Will that which has been created at the midway point. When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done.
1. These sentences will be taken one by one.
2. Our overall impression is that this is a deeply occult Rule relating to the fourth initiation. It involves the transfer of the center of consciousness from the egoic lotus (and, really, from the innermost aspect of the egoic lotus—the “Jewel”) into the spiritual triad.
3. We can see that the requirements are demanding:
a. The group members must be possessed of causal consciousness—the ability to focus at will on the higher mental plane within the causal body or egoic lotus.
b. The group must be at that point of development when the "Jewel in the Lotus" is being revealed by the unfolding synthesis petals; thus the group can work within the Jewel.
c. It would seem that the majority of group members must be initiates of the third degree. This Rule cannot really apply to those who stand below the third degree, though some reflex impression on a lower turn of the spiral might be perceived.
d. The group must be sensitive to a triadal Word (or perhaps a shamballic Word) that will help them effect the transference of fire from the "Jewel in the Lotus" into the spiritual triad.
e. The group is possessed of that quality of “dynamic Will” which only appears in the approach to the fourth initiation.
f. The group must be equal to the destruction of the causal body. Are we speaking of the individual causal bodies of the group members, or of the group causal body, or of both?
g. The group must, in effect, stand at the “fourth great cycle of attainment” and be ready to take, together the fourth initiation.
4. Rules XI, therefore, is a very advanced Rule and all we can do, at this point in our group development, is to learn about it and envision the modes in which we may begin, together, to prepare for that day when it will be relevant to the group process in which we are engaged.
On first reading this rule it is obvious that it concerns the fourth initiation and the consequent destruction of the [Page 216] causal body—the vehicle through the means of which the Monad has created first of all the personality, and then an instrument for the expression of the second divine aspect.
5. This is of interest. We have two functions for the causal body—
a. It is the vehicle through which the Monad has created the personality.
b. It is the instrument for the expression of the second divine aspect.
6. Each of these functions is related to a different aspect of divinity:
a. The act of creating the personality is related to the third aspect of divinity
b. The preparation of an instrument for the expression of the love aspect of divinity is, as stated, related to the second aspect
7. The three constituents of the atomic triangle (the physical permanent atom, the astral permanent atom and the mental unit) are all ‘held’ or ‘contained’ within the causal body, and it is through the utilization of these three by the indwelling Solar Angel that the personality is created.
8. The presence of the Solar Angel (and what we might call its manasadevic extensions or emanations) within the causal body provides the possibility of utilization of this vehicle as an expressive agent of the second aspect.
9. The details of how this works—details concerning whether the Solar Angel is emanatively divisible, and information concerning the nature and number of the manasadevas to be found in the construction of the egoic lotus—we must leave for the future, but there are hints which can be followed.
We are therefore dealing with one of the major initiations.
10. The major initiations as understood in this context begin with the third. In other references, even the first and second initiations are considered among the “major” initiations.
I would here call to your recollection the fact that (from the angle of the Hierarchy) this initiation is the second major initiation, and not the fourth, as it is regarded from the human angle;
11. We deal with two ways of looking at initiations—the hierarchical angle and the human angle.
a. From the human angle, the first initiation is the “Birth” and the fourth is the “Crucifixion”.
b. From the hierarchical angle, the first initiation is the “Transfiguration”, and the “Crucifixion” is the second—major initiations.
c. The Hierarchy does not regard the planetary initiations (the first and second) as “major” initiations. This category (as far as Hierarchy is concerned) begins with the first “solar initiation”—the “Transfiguration”.
d. Sometimes, even the first and second initiations are thought of as “solar” because they begin the process of an almost irresistible assertion of the ‘solar factor’ in man—his Ego on the higher mental plane.
12. When considering initiations the following may be useful thoughts:
a. The first and second planetary initiations occur strictly within the realm of Brahma
b. The third, fourth and fifth initiations are transitional. They still occur within the realm of Brahma but with an increasingly strong admixture of influence from the Vishnu aspect.
c. The sixth initiation begins a series in which the major Vishnu quality characterizing our solar system is expressed.
d. There is no entirely ‘Shivic’ initiation in this second solar system, though from another perspective, the sixth initiation, being the first strictly monadic initiation, can be considered ‘Shivic’.
the third initiation is technically regarded as the first major initiation. The major initiations are really possible only after the transfiguration of the personality.
13. Major initiations occur when the second aspect of divinity begins to overpower the third aspect. At the third degree, the soul-infusion process is three quarters complete. The soul can express impersonally and quite fully through the personality.
14. We note that at this degree the personality itself undergoes a major qualitative change; the scale is tipped and the “abstract” aspects of man begin their triumph over the “concrete” aspects.
What, therefore, brings about the destruction of the soul body? The destroying agent is the second aspect of the Will.
15. This may come as a surprising thought to some. The second aspect of the Will relates to buddhi and to synthesis. The limitations of the causal body are outgrown by the expansive buddhic aspect which seeks fuller expression than the causal body can provide.
16. The true “inner man” (which is not man as “soul” on the higher mental plane) is outgrowing the causal body.
The third or lowest aspect of the Will, working through the mind or the manasic principle, was the sustaining factor in the long cycle of personality development; it was the principle of intelligent synthesis, holding the life principle intact and individualised through the long series of successive incarnations.
17. We have a different perspective upon the third or lowest aspect of the Will. Usually, Vishnu is the “Preserver”, not Brahma.
18. We can think of the third aspect as sustaining the presence of the personality, but it is more than that. It holds the incarnating consciousness “intact and individualized”. The identity of the Jiva (as that Jiva expresses itself through the personality) is held in coherency by the “principle of intelligent synthesis”.
19. From this we may gather that there is also a ‘principle of loving synthesis’, and a ‘principle which expresses the synthesis of Will’.
20. If the third aspect of the Will works through the manasic principle, then the second aspect of the Will must work through the buddhic principle, and the first aspect through the atmic principle.
21. Each of the three divine aspects has a triple expression and, here, we are speaking of the first or synthetic sub-aspect of the major aspect (each major aspect correlating with one principle within the spiritual triad).
22. The third aspect is correlated with rotary motion which creates individuality preserves individual expression in matter. Rotary motion creates the illusion of apparently distinct identity.
23. We note that incarnations are indeed “successive”. Some theorists, eager to dispense with the illusion of time, have spoken of simultaneous incarnations, but such a possibility is far-fetched and more than difficult to explain.
During that cycle the will demonstrated first as the lower man; then it focussed itself in the Son of Mind, the divine Agnishvatta, the soul, and became increasingly a factor of potency.
24. We are discussing the Will that brings about the destruction of the causal body and we are tracing its development through the various aspects of the human being.
The Will first expressed
through the lower man. This is called the “personal will” and reaches a
b. Then the Will expressed through the divine Agnishvatta which (here) the Tibetan calls the soul. We might call this type of will the “will of the soul” or “Egoic will”.
Later, as the disciple builds the antahkarana and thus establishes a direct channel of communication between the Monad and the personality, the lower mind becomes fused with the abstract mind or higher mind (the manasic principle, sublimated and purified), and gradually the soul is—to use a peculiar but sensitively expressing word—by-passed.
25. From the foregoing, we may assume that the Will eventually becomes centered within the spiritual triad—and probably, progressively, through the ascending aspects of the spiritual triad until it is consciously centered (or re-centered) in the Monad.
26. We often speak of the antahkarana as if it establishes a connection between the personality (focussed in the mental unit) and the higher mind. This is but a part of the greater antahkaranic process related to the human being.
27. Via the antahkarana a direct line of communication can be established with the Monad.
28. Via the antahkarana—and this is important—the lower mind becomes fused with the abstract or higher mind. This would mean that when concrete thinking occurs, it is suffused with abstract thinking. Further, when abstract thinking occurs, the testimony of the concrete mind (providing concrete referents) is accessible.
29. We are given a good definition of that much misunderstood term, “abstract mind”; it is “the manasic principle, sublimated and purified”.
30. Because the processes of sublimation and purification are involved in the transmutation of the concrete mind into the abstract mind, the planet Venus can be correlated with this process. Alchemical Venus is present in processes of sublimation, purification and transmutation.
31. Venus, it would seem, is more related to the second and third sub-planes of the mental planet and Mercury to the first or atomic sub-plane.
32. Via the union of the energies from the first and second sub-planes of the higher mental plane, buddhi-manas can be understood abstractly. If it is to be experienced, however, then buddhic energy from the buddhic plane must actually unite with the manasic energy of the higher mental plane.
33. The idea that the soul may be “by-passed” is arresting. It is not that what we call “soul quality” is no longer of importance in the process of ascent. In fact, soul quality has been absorbed by the personality in the process of soul infusion and is utilized to strengthen the antahkaranic ‘up-reach’ which is ‘staged’ from the mental unit.
34. This ‘by-passing’ is preparation for the time when the Solar Angel may return to the Heart of the Sun or the Central Spiritual Sun. It marks the time when the human being is become spiritually mature and able to sustain its own spiritual progress without the assistance of the Solar Angel.
35. The ‘by-passing’ process will accompany the growth of Will within the human consciousness. The quality of consciousness will naturally change becoming increasingly triadal, which means, increasingly planetarized and impersonal.
36. May we consider the spiritual triad (as a whole) as a sublimation and purification of the egoic nature in the causal body, just as the abstract mind or higher manas is sublimation or purification of the manasic principle as it expresses through the concrete mind)?
37. When we speak of ‘bypassing’ the soul, we must be cautious and as exact in our meaning as possible. Soul is consciousness and consciousness cannot be bypassed; it is a Foundation Aspect in our Universe.
38. What is bypassed is a certain ‘containment’ of consciousness which we usually call the “soul”, and a greater expanse of consciousness supervenes as a result of this bypassing.
39. The lesser faculties of what we commonly call the ‘soul state’ are also bypassed, and greater faculties are unfolded, with no loss of the soul faculties which are occultly sublimated and absorbed into the spiritual triad.
It has by now served its purpose. Love and light are in expression in the physical plane life.
40. This is due to soul-infusion. The purpose of the Solar Angel has been the bestowal of love and light. Some measure of spiritual will has also been stimulated as the original spark of mind was endowed with love and will as well as mind.
Neither the personality vehicle nor the soul body is required, as under the old conditions. Their place can now be taken by the Spiritual Triad and the Monad;
41. The point of a great transition is reached; the lower two vehicles have become obsolete for the purposes of the advancing Spirit-in-incarnation.
The place of the
personality will be taken by the spiritual triad, which is its higher correspondence,
and the soul will be ‘replaced’ by the “
the essential life of both the lower aspects (creative in nature and expressive of loving intent as to purpose) can now be withdrawn.
43. In speaking of a withdrawal we are speaking of an abstraction of two aspects of Essential Life—one animating the personality and the other, the soul. The essential life of the personality is “creative in nature”; the essential life of the soul is “expressive of loving intent as to purpose”.
44. Creative intelligence and love are two aspects of “essential life”. It is as if the sutratma, or “life thread” is threefold in its qualities:
a. It vitalizes
b. It causes that magnetic coherence we call “love”
c. It sustains intelligent creativity
45. In this withdrawal nothing is lost; that which is withdrawn is synthesized into higher repositories. In fact, that which is withdrawn is simply a lower expression of that which pre-exists within these higher repositories. The spiritual triad and Monad are such higher repositories.
Triplicity, from the angle of the three periodical vehicles—Monad, soul and personality—is resolved into duality,
46. And at this point, the “Technique of Duality” is applied meditatively.
and the Monad (reflected in the Triad) can now work upon the lower planes through the medium of a definitely created personality or "point of tension" in the [Page 217] three worlds.
47. This period is one of increasing monadic influence through a “mayavirupa”, which is a “definitely created personality or ‘point of tension’ in the three worlds”.
48. From this we may gather that a “point of tension” generates that which we recognize as form. A point of tension sustains patterned coherence at a particular level of ‘prakritic immersion’.
49. From the time the fourth initiation is passed, a mayavirupa can be created which is not to say that it will be.
It is to this that the rule applies when studied in terms of the individual initiate,
50. We are speaking of the movement from triplicity to duality. This involves a great transition—a definite escape from the personal karma involved as a member of the fourth kingdom of nature, for the need to reincarnate no longer is present in one who has passed through the fourth initiation.
51. In a manner of speaking, such a liberated one ‘incarnates’ at will through a mind-born personality (a “point of tension”) called a mayavirupa.
whilst the life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunciation.
52. The life of the man taking the fourth degree is described as profoundly difficult.
53. There is a particular life in which the soul is definitely “by-passed”, though partial bypasses may have been practiced for a few lives. When the final bypassing occurs, the ring-pass-not of the causal body is destroyed.
54. The difficulty lies in the necessary to leave behind all one’s ties to the world of personality, including one’s cherished personal relationships.
55. Those apparently left behind will be restored-in-soul (this is the promise). The restoration or ‘re-union’ will be an experience or realization in higher consciousness (which does not mean that it cannot occur on the physical plane).
56. As well, the abandonment of all that has been cultivated for millions of years (the familiar individual identity represented by the causal body and its stored virtue) has to prove a drastic experience.
One apparently loses
all that has been significant, not only in the lower three worlds but within
the world of higher mind (whereon is found that refuge we can think of as
the inner ‘
58. One, in short, loses ones ‘spiritual shelter’ and is ‘exposed’ to the vast and intensely impersonal world beyond limited individuality.
59. A renunciation of the energies, forces and forms of the eighteen lower sub-planes will be required. By this act of will (this willingness to pass through the pain of relinquishment and of final karmic adjustment) the initiate is set free for participation in fields of experience far more intimate to the true nature of the Planetary Logos and, then, of the Solar Logos.
60. It is at this point that the realization arises that men on the brink of liberation tend to ‘love’ their prison. It is not real love; it is attachment to that which apparently ‘protects’.
61. These are some of the individual implications. The group implications, however, are the thrust of Rule XI.
We are, however, concerned with the interpretation of the rule as it affects a group which is preparing for the joint initiation of its members.
62. We can imagine that a group which as a group is preparing to take the fourth initiation is rare.
63. If all brothers are to stand “at the fourth great cycle of attainment”, the prospect for the existence of such a group in today’s world is even rarer.
It is by adhering to the ancient dictum that "as it is with the Macrocosm so will it be with the microcosm," and by the application, therefore, of the Law of Analogy, that we shall eventually arrive at understanding.
64. When comparing the initiations of the individual with initiations of the group, much can be learned. Presently, we know a little about the initiations of the individual and may cautiously generalize to similar initiation taken by a group as a group.
I cannot hope to do more than indicate significances, but it will now be clear to you why I have dealt with the four qualities which a group must develop in unison prior to initiation.
65. The four qualities are related to group developments; as the individuals within the group change, so will the group. The group’s momentum-for-change will also have a transformational effect on the individual group members.
66. The four qualities, let us recall related to—
a. The elimination of sentiment
b. The destruction of personal desire, personality ties within the group and the desire for recognition
c. The ability to work as a miniature hierarchy
d. The ability to understand and apply occult silence
We shall find it useful to relate these qualities to the various phrases or injunctions in this Rule XI. We must consider each of them separately. Let us now look at the first sentence.
1. Let the group together move the fire within the Jewel in the Lotus into the Triad.
67. As stated, in order for a group to perform this injunction, the group members have to have causal consciousness—and in a rather advanced form—a consciousness which can be focussed within the "Jewel in the Lotus".
68. This movement is an act of abstraction performed at and preceding the period of the fourth initiation. Polarization within the causal body is about to change to polarization within the spiritual triad.
69. Those of us who “build” the antahkarana are not yet polarized within the spiritual triad.
Let me first remind you that fire always connotes the first aspect and this, as you know, is the life aspect.
70. Fire, per se, is life; life connotes the first aspect and the first ray. There are three principle fires but they all grow out of the first type.
71. From another perspective, fire is being residing at the center the triangle consisting of the three aspects of divinity.
To this let me add the well-known fact that "Our God is a consuming fire," and call to your recollection that the first aspect is the destroyer aspect.
72. This definition of “God” can be related to our Solar Logos, Who demonstrates, we are told, majorly upon the second ray—solar fire, the fire of Love-Wisdom.
73. In our solar system, the “Fire of Love” consumes all things and absorbs all other fires.
You have immediately established a relation between the first two qualities with which we have been dealing and the work of the crucifixion as a symbolic expression of the fourth initiation.
74. The first two qualities of the four relate to elimination and destruction—both of which correlate with the first aspect of divinity.
75. We realize that the first aspect of fire (and fire in general) is primarily an agent of destruction. If pure being is to be (as it really is), then all that it is not must be destroyed—eventually.
76. The “work of crucifixion”, we may presume, symbolizes a number of the reunuciatory processes entailed in the fourth initiation.
77. Crucifixion is a destructive process—destructive of attachments to certain states of limitation. Crucifixion is not destructive of consciousness or of life/being.
78. In correlating crucifixion (the theme of the fourth initiation) with the destroyer aspect, we have a definite connection between the first and fourth rays.
The achieving of a selfless and impersonal group interrelation was the first prerequisite, and the word "together" in this rule deals with the work of the group when—as a closely knit unit—it can move forward.
79. Selflessness and impersonality are the attitudes related to the first two qualities. The desire which must animate the group members is the desire to serve—not the desire for personal gain. The relations between them are to be impersonal; this necessitates the severing of personality ties (which are limitations upon true soul relationship).
80. The members of the group—selfless and bound together in soul—must move forward together. This necessitates that the processes of group integration and soul-fusion have reached a very high level.
This transference of the life or of the fire has to be the result of united action, taken by the group when full interior unity has been attained.
81. The objective of this Rule cannot be accomplished without the achievement of “full interior unity” within the group. We note that we are speaking of a subjective unity which is more difficult to achieve than a harmonious, external association.
82. The fires of sacrifice must be burning fiercely in any group which hopes to succeed in the transference. Together, they appreciate the difference between greater and lesser values, and are relinquishing the lesser for the greater—at high personal cost.
It [the transference] cannot take place prior to this, any more than an individual initiate can take this particular initiation until such time as complete fusion of the three bodies and the soul has been effectually [Page 218] brought about
83. Here we see that true and complete soul-infusion cannot occur before the period of the fourth initiation. Sometimes the third degree initiate is called the “soul-infused personality”, but the extent of soul-infusion at the Transfiguration is still incomplete.
84. An initiated group standing on the threshold of the fourth degree (depending upon its ray) could be an Ashram. Some Ashrams on the scientific line are directed by an Arhat—i.e., a fourth degree initiate.
85. The group that can take the fourth initiation is the completely soul-infused group.
and divine indifference has been achieved to all lower reactions of the component parts of the fused and interrelated instrument. So must it be with the group.
86. As well, it is suggested that complete “divine indifference” is not achieved until the period of the fourth degree. This is a good occasion for it to be in place, as all that pertains to the lower three worlds must be relinquished.
87. “Divine indifference” is based, minimally, upon a soul perspective, and even more upon a triadal or monadic perspective.
The group life must express itself upon the physical plane and in group formation. It will possess a sensitive feeling apparatus, corresponding to the astral body, and the group mind will be well organised and functioning rhythmically. Thus the group "personality" will be active, but divinely active, by the time this particular stage is reached.
88. Just as there is no need to entirely “kill” the personality in the case of the individual disciple or initiate, so there is no need for the group personality to be “killed”—i.e., rendered lifeless, useless. It must, however, become completely subservient to the soul and to the Divine Will, and this (as the personality consciousness senses it) is a kind of ‘death’.
89. Given what is said in this section, could we speaking of a period following the fourth degree? Perhaps. We will probably be able to interpret what is given in this Rule from two perspectives: the perspective of a group for whom the fourth degree is imminent and the perspective of a group which is actually taking or has just taken the fourth degree. The first of these interpretations is more important (and more likely) as DK is indicating a process by means of which the fourth degree can be taken—by a group.
90. We must note carefully that DK speaks of the group as possessed of “a sensitive feeling apparatus” which corresponds to the astral body, but (so the implication seems) may not be the astral body. It is possible that an advanced third degree group (poised to take the fourth degree) will have succeeded in transforming its astral body into a “sensitive feeling apparatus” which is not the astral body. This would certainly be the case for a group which had actually taken the fourth degree.
91. At this period, the astral body is ‘replaced’ by buddhic energy expressing through the atomic substance of the astral plane. We remember that an initiate of the fourth degree works through lower vehicles which are composed entirely of atomic subplane substance. (Yet some fourth degree initiates keep a physical body following the renunciation, and physical matter is clearly not atomic sub-plane matter!
92. Following the fourth degree, it may be that the group elemental lives are driven forth in a manner which can be considered parallel to the manner in which the Solar Angels return to Their source. The vehicles which remain may then be considered as extensions of the spiritual triad (ultimately impulsed by the Monad). The persona has, indeed, become a “mask” through which the higher aspects/vehicles of the initiate or initiated group express.
93. The question of the constitution of the vehicles of an Arhat comes into focus if the Arhat physically survives the taking of the fourth initiation. Are the former lunar vehicles dramatically reorganized at that point as reflections or extensions of the spiritual triad? In the generation of a mayavirupa, we can infer that the higher permanent atoms are employed.
94. We have no difficulty in understanding that a Master could generate a mayavirupa in which the lower personality vehicles were no longer elemental in nature, but what of the ‘surviving Arhat’. This is an interesting question.
95. The fact that DK places quotation marks around the word “personality” suggests that (at this point) the group does not have a “personality” in the ordinary sense of the term. The vehicles which would normally be considered personality vehicles are active, but not active in any former sense; they are now “divinely active” which means there is within them no ‘elemental tendency’. The lower ‘vehicles’ have become triadal expressions—perhaps, at a certain point of development, monadic expressions.
96. The rhythmic functioning of the group mind suggests the impulsive presence of the sattvic quality of the soul or higher consciousness. The concrete mind no longer exists per se.
The group soul will also be in full flower
97. This is literally so immediately before the fourth degree is taken. The egoic lotus is, symbolically, a ‘flower’ upon the higher mental plane and its full degree of blossoming is reached just before the Crucifixion.
as an expression of the inner Ashram,
98. The group has not only contacted the Ashram—this must have happened long before—but has become a powerful expression of that Ashram.
and at the very heart of the group life, veiled and hidden by its outer personality expression and by its vibrant loving soul, will be a point of living fire or life which—in due time and under right conditions—must be transferred into the inner Ashram, found on triadal levels.
99. This is an extremely occult section.
100. It is clear that, in this instance, we are speaking of a group which is poised to take the fourth degree.
101. We see that the “point of living fire or life” which we call the "Jewel in the Lotus", is veiled by both the personality and by the “vibrant loving soul”.
102. The implication is that Spirit is veiled by the combined influence of the second and third aspects of divinity.
103. The egoic lotus in full flower is an expression of the inner Ashram, but this lotus is located on the higher mental plane. The inner Ashram is not (now—in most instances) located there but on the levels of the spiritual triad.
104. Following the Conclave of 1925, we understand that the focus of most Ashrams was transferred to the planes of the spiritual triad, mostly the buddhic levels.
105. The term “Jewel” suggests concretion, but the truth of the Jewel is that it is “a point of living fire or life”—a sevenfold point with eight principal radiations.
106. The actual and final transference occurs “in due time and under right conditions”. The group however gradually prepares for the transference through progressive intensifications or heightenings of its collective point of tension.
This may or may not mean the destruction of the group causal body and the establishing of a direct line of relationship between the pure Ashram and a group of disciples.
107. It seems that there are two possibilities:
a. That the group causal body is destroyed and a direct line of relationship between the “pure Ashram and a group of disciples” is established
b. OR, that the group causal body is not destroyed.
108. It would seem that until the Jewel is transferred into the triad, the group causal body will not be destroyed. Technically, we will have a condition of a fully flowering soul and full soul-infusion of the group personality, but the elementals of the personality will not (yet) return to the “reservoir of life” and the manasadevas which constitute the causal body will not (yet) return to their home within the subjective levels of the Sun.
It will undoubtedly mean, during the stages preliminary to that desirable attainment, a definite change of focus and the gradual establishing of a point of tension upon slowly realised higher levels, carried on until the transference is completed.
109. DK is speaking of the period which precedes the transference and the actual taking of the fourth degree.
110. It also appears that the transference is not a sudden event but the slow process of establishing a point of tension on progressively higher levels. The necessary point of tension to complete the transference is progressively built by the group.
111. In our own group processes do we sense a progressive heightening of a group point of tension?
112. We note that these “higher levels” are “slowly realised”. The group consciousness is becoming aware of its progressive ascent.
113. This ascending point of tension will build towards the moment of destruction of the causal body. The point of tension will ascend through the use of a “Word”.
All the time that this is taking place, the fire at the heart of the group life is becoming more and more vital, and consequently more and more spiritually destructive.
114. We remember that it is the second aspect of Will which brings about the destruction. (cf. R&I 216)
115. The love of the buddhic plane becomes so magnetic that the causal body can no longer contain that love.
116. The implication: ‘heart fire’ is (at certain point of intensity) spiritually destructive.
117. It may be presumed that since the heart center is the focal center at the fourth initiation (cf. R&I 340), that there will be great changes in the radiation of the heart centers of the group members and in what we might call the ‘collective group heart’.
118. DK has earlier discussed the ‘group parallel’ to the elimination of individual desire; it involves the ability of the group to move forward as one while it is involved in the liberative, spiritually destructive process. This potent process itself will negate the efficacy of any remaining individual desires.
119. As well, He has just focussed on the second preparatory quality—the “planned use of the forces of destruction”.
The second quality which we considered, the constructive planned use of the forces of destruction, can now be seen as active. It is these forces which are often responsible for the upheavals, the cleavages, the dispersions and the fatalities which are so frequently the characteristics of the group life in its early stages.
120. The forces of destruction are active in the group long before it becomes possible of the group to take the fourth initiation. Even in the relatively early stages of group life, the destruction occurs.
121. The terms DK uses are dramatic and can be profitably pondered: “upheavals”, “cleavages”, “dispersions”, and “fatalities”. The words suggest the potency of the first ray and perhaps, some of the fifth. Also, the energy of Pluto may be seen as present.
The fire is then working under the stimulation of the Spiritual Triad, but is not consciously being manipulated by the group itself.
122. The group is not yet consciousness enough (or sufficiently powerful and aligned) to wield the triadal energy.
123. It is an arresting thought to realize that the group may be driven by triadal energy even quite early in its career. The wisdom to handle such energy is often, however, missing. Perhaps, triadal energy is not even recognized for what it is.
The group becomes esoterically "a burning ground," and much time would be saved and much unnecessary distress and pain and suffering would be eliminated if the group members would realise [Page 219] what was happening to them and would simply stand steady until such time as the "purification so as by fire" has been completed and the life principle in the group heart can shine forth with both brilliance and radiance.
124. Here is a sound piece of advice. The group “burning ground” is especially powerful because the group will is applied in the process.
125. A normal personal reaction during such painful processes is to retreat from the group—usually for well-disguised personal reasons.
126. Purification by fire liberates the energy of the group heart. This is part of the process through which the fire experienced in relation to the group solar plexus center leads to the expression of the energy of love.
127. The “life principle in the group heart” is symbolized by the "Jewel in the Lotus" which is centered within the lotus (the lotus, itself, being a symbol of the heart. Both the egoic lotus and the heart center have twelve petals).
128. A significant degree of divine indifference is required during such processes, so that the apparently ‘afflicted’ group members may stand back and evaluate the true cause of their present difficulties and the transience of those difficulties if they manage to respond correctly.
129. An unswerving loyalty to all group members as souls is needed in order to pass successfully through this intensive process.
It is this quality of patient endurance which is so sorely needed by the members of a group being prepared for initiation.
130. Of all planets associated with the quality of endurance, it is Vulcan that is especially so. Vulcan is active in different ways at (and preceding) the first four initiations.
131. The factor of patience is especially bestowed by the second ray—the ray of the divine aspect slowly emerging into power through all initial initiatory processes.
132. Interestingly, because Vulcan is related to the “heart of the sun” (EA 393), it is also related to the second ray—“esoterically”, which may mean monadically. For Vulcan, the fourth ray Monad may transit into the second ray (eventually).
Once, however, the purpose underlying all distressing events and disrupted personnel is grasped, rapid progress can be made—again by the simple practice of divine indifference.
133. Divine indifference is based upon a sound sense of spiritual values and an ability to see through and beyond that which distresses the personality and its vehicles.
134. Divine indifference convinces the consciousness that all that is transpiring of a distressing nature makes no difference. For this reason, such transient events are endured with equanimity. From the proper perspective they are understood a negligible.
This divine indifference was the outstanding
quality of the Master upon the Cross at
135. He, the Master Jesus, is presently a Master (even a Chohan) but at the time was a third degree initiate passing through the fourth initiation.
136. If people ever think lightly of the third initiation and its requirements, let them ponder on the climactic years of the life of Jesus.
The seven words from the Cross were concerned with others, with His mission, with world need, and with relationship with the Father or with the Monad.
137. Let us tabulate the manner in which the Master Jesus displayed divine indifference at His most agonizing hour. This is revealed in His words from the Cross which were concerned—
a. With others
b. With His mission
c. With world need
d. With relationship with the Father or with the Monad
138. We see in all this no personal concern, but rather, indifference to the state of the personality and its suffering.
139. The state of divine indifference promotes tranquility within the personality vehicles and thus prevents them from obscuring the dawning sense of a greater reality evident at this initiation.
But disciples and aspirants are so intensely preoccupied with themselves, their effect upon others, their endurances and pain, or with criticism of their brothers or of themselves! The goal and the main objective is not adequately emphasised in their consciousness.
140. DK contrasts the attitude of the Master Jesus with the usual preoccupations of disciples and aspirants.
141. Let us tabulate them for impression. Disciples and aspirants are usually concerned—
a. With themselves
b. With their effect upon others
c. With their endurances
d. With their pain
e. With criticism of their brothers
f. With criticism of themselves.
142. If we examine the history of our discipleship life, we will probably find that He is judging the situation (and our situation) with accuracy.
143. DK is telling us that we forget the main purpose and become preoccupied with lesser things. It is this response to lesser things which prevents the attitude of divine indifference.
144. It is clear that DK expects mature disciples to avoid becoming preoccupied with lesser things. It would seem a simple matter, but we all know how easily major purposes and orientations are forgotten as a result of preoccupation.
The group personality is often functioning with potency, but the fusing love of the soul is absent and the shattering inflow of the life at the heart of the Jewel is not permitted full sway.
145. DK is speaking of the customary condition with groups which are subjected to the inflow of destructive triadal energies.
146. The personality, it seems, is powerful, but because group love (a fusing potency) is not sufficiently present, the beneficently destructive forces of the spiritual triad are not properly received and distributed.
147. The implication is that the fusing potency of group love would assist the proper functioning of the “shattering inflow”.
148. We also must ask, “What is it about the group that does not permit the full sway of the shattering inflow? Is it not often simply an unconscious group ‘conspiracy’ to protect the group form (its personality) and the status quo of the form and personality of the members of the group?
149. Are we aware of all the many things we ‘protect’ on order to preserve conditions as they are, thus preventing them from being transformed into what they could be?
It is blocked and intercepted by group conditions,
150. The desire to protect personality prerogatives may enter here. As well, personally appropriated soul love may act as an effective buffer against triadal forces which should be allowed to disrupt undesirable personality conditions. Second ray energies may promote an unwillingness to see a needful destruction occur.
and until there is at least some united will to take together what is needed in order to shift the life of the group to higher levels of awareness and into the Ashram on buddhic levels, the technique of transference will not be committed to the group by the Master. That is what is meant by the next sentence in the rule:
151. We realize the importance of what is being said. We are being taught the requirements of the fourth initiation as that initiation applies to groups.
152. An act of group will is required to shift the group life from causal to triadal levels. But this group will may not easily be marshaled.
153. The Master will impart the “technique of transference” when the group will has reached a sufficient degree of readiness—really a specific degree of spiritual intensity.
154. The technique of transference will involve the impartation of a “Word”.
155. We are being told two things: the Master commits the “technique of transference” to the group, and yet the group must “find the Word”.